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Khandana Bhava Bandhana Lecture 11 on 07 July 2019

2025-05-12T07:18:47Z

R verma:

We are discussing the Avatāra Stotra, khaṇḍana bhava bandhana. We have come up to this - niṣkāraṇa-bhakata-śaraṇa tyaji jāti-kula-māna.

niṣkāraṇa-bhakata-śaraṇa – an Avatāra, He gives refuge to His devotees without any expectation. Even the expectation that you have to do Sādhana, only then will I be available to you, that expectation is not there from God’s side. But it will there from our side.

Why? If this much food mother is ready to give, but can the baby eat so much of food? Only a grown up person can eat so much of food. From His side this is the explanation. Whatever we can receive, that much only He can give. That means, He is not saying I will give you only this much. When you go to the ocean and say, ‘Give me this much water’, will the ocean say, ‘Take only this much water’. You take as much water as you wish, but it depends upon what utensil you have taken. If it is a small glass, you can only take. You can't complain. Somebody else brings a tanker, he can take a tanker. it is not a condition on God's Side. It is a condition from our side, first explanation.

Not even the real explanation is, from God’s view point, who are we? Only God. Therefore, What is the question of I am very compassionate to myself. will I ever say? Will I ever thank myself? You have been So kind to me. I am ever grateful. Do I say it to myself? God can’t expect anything from himself. He doesn’t need to expect. So the real explanation is that he doesn’t look at the world as we look upon it. In His eyes there is no world. In His eyes there is no bound soul. Even in Jeevan muktha’s mind, doesn’t see any limitations.

That is why niṣkâraṇa-bhakata-charaṇa – he is a sarana, refuge, for whom only for the Bhakthas. Who is a baktha? A fit recipient is a baktha. He is ready to give refuge to everybody. But we refuse to take refuge in him. Do you Understand the difference between refusing and Refuge. he wants to give us refuge. But we refuse to take refuge in him. It is our problem. .

niṣkâraṇa-bhakata-charaṇa – we discussed.

tyaji jâti-kula-mâna- he doesn’t make a distinction. These are the things which make distinction. I am a high caste person, my family is a very respectable family..etc, etc.

Sri Ramakrishna doesn’t have. We have to Connect it with his life. He could go clean The lavatory of a rashik (lavatory cleaner). They did not mention the name. The rashiks lavatory he went and cleaned and prayed and used to wipe it to wipe it with his own long hair.

What do we do? If at all we do first we put on a gloves, and gas mask and then we Go and just do like it as quickly as possible throw some water out there & run out as soon as possible. But we do it deliberately. Why? What is the reason There are two reasons are there. one reason is there is no low caste or high caste. That is What we are going to discuss in Bagavad Gita

cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ

tasya kartāram api māṁ viddhy akartāram avyayam(G4.13)

So caste is not by birth. Caste is through one’s what type of character the person has. Character means it is consisting of three Gunas. Is it Sathvika, Character? Is it Rajasika character? Or is it Thamasika Character. And what type of activities these persons do - appropriate activities according to their character.

A thamasic fellow, he is fit only to do the lowest type of work. what is the lowest type of work that which doesn't require too much of thinking. Even best thing is not to think at all. mechanical work. that is Thamasic person.

Rajasika person, inventive person. He wants to invent everything. Very enthusiastic.

Sathvika person, he doesn't want to involve in only the most needed activities activities for survival of the body. Rest of the time he is quite ready. This is what Sri Ramakrishna describes in His Gospel. A Sathvika baktha, perhaps his houses dilapidated, very Holy house. He doesn’t care to repair it. And he will be meditating under his Mosquito curtain whole night.

Day time he is found sleeping. People think this man perhaps didn’t get sleep at night. So he's sleeping now. No he was awake whole night. If you wake up at night don’t try to go to sleep. You may not get sleep. But try to meditate. Very quickly sleep is coming. (Laughter).

Ok. So what are you talking about? Sathvika person. A Sathvika person doesn't Run after any activity. Minimum that he wants. A Thamasika person also wants the minimum type of activity. That is where the similarity ends. But the Thamasika person body is inactive, mind also inactive.

A Sathvika person body is highly alert. Very calm. Serene. But the mind is always fixed upon God.

You have to clearly understand a Sathvika person's mind cannot think lowly type of things. It is impossible for him to think. The only thing he can think about is God and nothing else. And this is the understanding we must have.

The receiving of the grace is Dependent upon how we how much weight can receive and retain; not only receive, retain.

No. they are not contradicting. it he is it is premarpana samadarsan, we are going to come to that.

His love is always equal. But whether this person is capable of removing. Vikshane Moha Jaay. Sri Ramakrishna’s he has got Gnana anjana, he is looking upon everybody. Then why you are attending the class, even after he is looking at you. He is seeing you. You are not able to receive it. This is the truth.

So only some people whom he knows, he will give that special vision so that the moha- the delusion, the Maya, the avidya totally disappears. His vision is equal sighted. But whether, we are capable of receiving. There are, so many things to understand.

Suppose you say, He is all powerful. Why can't he give me liberation? You know what Sri Ramakrishna said? it is like taking a person touching hold of of his neck & dragging him through the stretch to the top of a mountain.

It is very injurious to that person. So, he will give knowledge – Vikshane Moha - means ignorance, but that ignorance need not be interpreted from spiritual as spiritual ignorance.

A scientist is ignorant about a scientific truth. If he prays to God, what do you think he will get? An insight it to his knowledge. A poet, kalidasa, we say kalidasa. Lattu , how he become so wise. He was illiterate and yet he was the most learned person. Real pandita. Panditha: samadarshina. How did he attain that knowledge? By the grace of Sri Ramakrishna Swami Adbuthanandar

You have to Understand we also have to get ready. Ours also interpreted in another way, whoever puts on that gnana anjana, his moha will be destroyed. You follow. There is no contradiction. from God of Gods of you are talking about from God’s point of view? Or are we talking from our point of view.

niṣkâraṇa-bhakata-charaṇa tyaji jâti-kula-mâna – he cannot have jati. Because He knows we are all His children. That’s why, Sri Ramakrishna says devotees have no caste. It is non devotees who make the caste. In fact a true devotee never sees any distinction.

vidya-vinaya-sampanne brahmane gavi hastini

suni caiva sva-pake ca panditah sama-darsinah(G 5 /18)

Pandita means those who have self knowledge. In their eyes, a dog, a dog eater, an elephant, a cow and most humble learned Brahmana – every object in other words, is divine. There no object, which is not divine. Sri Rama Krishna corroborates it. one day I saw a wicked man. And then I saw even in him, the divine Mother’s power is vibrating.

In fact Sri Ramakrishna goes to the extent, that wicked people are very necessary. If you are a good person, you can't collect your rent. (Laughter). Ya. You know one Srinivas use to come here. He bought a house here. Then I was here. They bought from one fellow. One rowdy type of fellow was in rent. The owner sold the house. They went & told the dweller, we bought the house. You vacate. We want to move in.

He is not vacating. These fellows could not do anything. The sold it another Goonda. That fellow came and said, I am giving you 2 days if you don't go, I know how to move you out. That night itself the house was vacated.

Sri Ramakrishna was telling, there was a Zamindar. He used to have a goonda; people used to shiver, by hearing his name like that. If he sends a mild fellow, like me and they will be telling Babu, babu, 3 years it is raining, there is no there is no harvest we can’t give and I will come back. Before this fellow comes they are waiting with the rent at the outskirts of the village, please take the rent. They are also necessary.

I am telling you a great thing. China is making so many forward stride. What is the reason? They are all Musalmans. Musalman you know who is a Musalman? Not muslim? Musalam man ithi musalman: he who fears a rod is a musalmaan.

Indians you know, suppose the president of china takes over, next day all the streets will be cleaned. There will be no electricity lag, all trains aero planes trucks busses will be moving systematically - and all those things. I am telling you

America or any democratic country, people are not ready for democracy. That is why I call it democracy – de monocracy. It is true. Some force, fear has to be generated, otherwise it won’t work.

The balance should be we must be a wise and intelligent person. That is Raja dharma. That is why Mahabharata shantiparva. Bhishma is telling, if you are a goody goody king, nobody is to gain. In fact yudhishtira was a goody goody king. That is why, he had to suffer, wife had to suffer his brother had to suffer and everybody had to suffer. Had he been a strong fellow then he would not have gone through all these things.

Yes. I am talking from the worldly point of view. There must be fear in people. It is fear which makes things run.

if you are running a business or office, if you are working with you don't fear you, they will not your office, your business, everything will go ransack. They must fear you. But if you are also not only fearsome, but a person who is just and who like this people, wish their welfare, Swami Ranganathanadaji Maharaj, used to say a benevolent Dictator.

Rubble will be rubble only. All these fellows are rubble only. There is nothing else. But now if you see Narendra Modi, how much good he is trying to do, in his own capacity. He has got limitations. Because people don't co-operate. But previously, so many years after Independence what were people doing? Corruption, corruption, corruption. This person at least you doing something, and these fellows are all joining together now. all the kouravas are joining together. They wanted to kill him. They wanted to pull him down. Now only they found themselves dasom, dasom.

Anyway, what are we talking about? Jati, kula etc.sam‧pada tava srî‧pada bhava-goṣpada-vâri yathây - In this world if you want to classify, there will be two types of people. Those who are after the wealth. All are after wealth. But some people, a few people are after the wealth of Divine wealth.

some people, a few people are after the wealth of world. What is the comparison? is it at least 30:70, is it 20:80 level 20% worldly wealth, 80 percentage God’s wealth. . Is it so or is it even 10:90. No. what is it? Sampada tava sripada – it is your Lotus feet. This is symbolism. Lotus feet Doesn’t mean feet? It is a symbolic way of saying, oh lord the wealth which is divine which is yours any compared. Whereas the wealth of the world is absolutely nothing. What is the comparison:

bhava-goṣpada-vâri yathây -

gospada means the hoof print of a cow. Goho + Pada=gosh Pada. Go means cow. Pada means foot. in rainy season it puts the foot print. It will be a small mould. and Rain Rain water droplets accumulate there. How much of water is that? And what is the water in the ocean? What is the comparison between this water and ocean water - Samudra

there is no comparison. Not only there is no comparison, in another way of saying, this rain water is coming from where? From the Samudra only. From samudra, the sun is the water distiller. He lifts them up, take them to mountains height and then he will releases this and it comes as rain. This circle is going on and on and on since creation.

So if you have to run after wealth, why do you want to run after in significant worthless wealth. Why not go after the wealth of God? What is the wealth of God? in Sanskrit god is called Baghavan. Who is the Baghavan? Dhan vaan – Dhana Vaan means what? One who “has” is called vaan. Dhana Vaan means one who has dhana. Vidya vaan one who has vidya. Kavitha vaann one who is a poetical talents. . vaan means a person who owns. So Bhaga vaan means he who has Bhaga. What is Bhaga? Here are six. Gnana, Aishwarya, Shakti, Bala, Veerya and Thejus. one who has these 6 qualities in infinite measure is called Bhagavan.

Out of these, what is it we want.? What we all want is Aishwarya. Aishwarya means what? Aishwarya Means wealth. The word wealth immediately what idea it brings to our mind? Wealth means only money. but we don't see vidya is also Aishwarya and guna is also. somebody wonderful singer, Somebody is a great scientist, somebody is a great poet, Somebody is a great administrator, Somebody is a great cook, Somebody is a great speaker, Somebody is a great writer all these are called a small, infinitesimal part of Bhagavan’s Aishwarya –Sampada.

I also spoke, Lakshmi they usually sing on Fridays. Bagyadha Lakshmi Baramma…Last week, by mistake our Swami sang it on a Thursday. He realized it and sang it again on Friday also. I was wondering why he was singing it on Thursday. Thursday is supposed to be Guru day. Guru and Raghavendra swamy & all.

What is that Lakshmi. Lakshmi come in the form of money Lakshmi doesn't mean Money. Lakshmi means Ananda. What for do you need money. Are you going to eat money. You need Andhra Avakkaya if you want to eat money. Otherwise it will not go inside. So what is Lakshmi? Tremendous happiness; bliss within. that is Lakshmi. That is why, Vishnu is ever blissful. Ananda Mahima – Sri Ramakrishna used to address Divine Mother as Ananda Mahima. As an embodiment of Ananda he used to address Holy mother also. Ananda Mahima Like that. So Gnana this is the most important part. I am just dwelling a little bit. you what is suppose you are you have got, you are very hungry but you are supplied with first class food, and you eat it. what do you get? Happiness. What is that Happiness? Knowledge. What is the knowledge? I am very happy man. I have eaten something which I liked very much so I am very happy man.

I am hungry; I got something I don't like, I eat because I have to survive, but I'm a very unhappy Person. Both happiness and unhappiness are thoughts in the mind and every thought is a knowledge. If we can have that Gnana that everything is wonderful, then you don’t need. There are some people who eat only Neem leaves. Yogis are there. One kilo of neem leaves only one person eats. that is his food for the whole day. Year after year. And he is hefty & healthy. Don’t ask me how? Don’t ask me to eat neem leaves. (laughter)

Now I am eating every day neem chutney. Very very bitter. The tax I am paying. That is why I found a way to make it a bit tolerable, mix with chutney powder and a little bit of dhal and mix it like that and Brammarpanam, is first thing in the world.

After that everything tastes So nice. You have to enjoy isn’t it? I found out. This is the way to make everything very tasty. First, eat very bitter one; after that Everything will be wonderful. So Gnana is most important.

Gnana, Aishwarya, Shakti, Bala, Veerya and Tejas. So why Bagawan is Having this six, because he is the srishti Karta. He is not only srishti Karta but also sthithi Karta. He has to sustain; is to protect good people. He has to punish the evil people. So he needs all these weapons.

If you have noticed, Brahma doesn’t have any weapon. Why because his business is only creation. Once baby is created, donated. Then it is Vishnu’s business to take care, whole day he is running. What can my baby eat, How can I nourish my baby? Somebody comes to threaten he must protect him. For that you need lot of weapons.

So Vishnu has got weapons. Then what is God’s third activity? Laya. Laya means, we don’t want to die. So Shiva requested lot of trisulas, to drag us unwillingly, like a cow being dragged to the butcher’s place. so Shiva request trisul and Vishnu requests weapons.

Gnana, Aishwarya, Shakti, Bala, Veerya and Tejas are meant to rule this world. Upanishad is telling asmath suryaha thapathy.

भयादस्याग्निस्तपति भयात्तपति सूर्यः ।

भयादिन्द्रश्च वायुश्च मृत्युर्धावति पञ्चमः ॥ ३ ॥

bhayādasyāgnistapati bhayāttapati sūryaḥ |

bhayādindraśca vāyuśca mṛtyurdhāvati pañcamaḥ ||2.3.3 kato ||

The sun shines because of the fear of Brahman. Vayu flows because of the same fear. Mruthyu – death it is also running because it is terribly frightened of the Para Brahman

You know what is Mruthyu? It is like trimming an apple tree, or a flowering tree. You take it. What for? It looks as though you are destroying. But actually what are you doing? You are making it into a new type of tree. by, what is that called pruning. So Shiva is a pruner. So that recycler. Again a new body will come. Your previous body might come to a new one. My body will go into somebody else?

All these elements are going round. Now the idea of recycling has become popular now. Don’t waste anything. Everything is recycled. It has to be recycled. Otherwise the earth can’t sustain it.

So sam‧pada tava srî‧pada – the wealth of your lotus feet, and Bhava Sampada – if it is not there we have to supply. Bava only is there. Sampada is not there. Bava Sampada – so- the wealth of the world they can never be compared. If at all a comparison, like One drop of water to the water in the ocean. What is the comparison? There is no comparison.

There is no comparison. Therefore, What is the advice? seek the Lotus feet of God. An Avatara comes like a reachable, practically grace of God. Through him we can get anything. We can reach the ocean samudra. Then however y premarpana samadarsana.

Pream arpana- arpana means offering.. So an Avatara comes down out of prema. He is an embodiment of prema. And once prema of Comes, you understand. What is Prema what is Prema? What is love you just translated What is love?

Identity with the other is called love. The mother is I love my baby. What is , she doing, she identifies herself with the baby. This is me in another Form This is called premarpana. Avatara identifies himself with the distress of the whole world. Samadarsana in his eyes. He makes no distinction. He loves everybody. That's why once somebody wrote a letter to Swami Vivekananda in the west. Oh there you should not eat in the restaurants because they eat all non-vegetarian etc. You should not do this. You should not do this. Swami Vivekananda was Very intelligent. He wrote wonderful advice. You send all those materials along with a cook.

Are you come yourself? After there's no letter has ever come. They are all giving advise you know. In foreign countries. This fellow is number. No one is giving advice how to live there. But he's not ready to help you in any way most people are like that. They are the only advisory capacity and nothing else they will do and if you say something more is he knows vedanta a little. it is all Karma phala. What can I do?

So premarpana samadarsana that is that is the most wonderful. samadarsana is a characteristic of pandithya. Pandita samadahrshinaha. Who is a real pandit? In whose eyes there is no difference between impure thing & pure thing. Because we are all children of the same. God same divine mother. premarpana samadarsana . So if anybody can understand an avatra in that way, jagajana-duḥkha jây. Their dhukka will disappear. dhukka is called also thapa. dhukka comes from three sources.

That is why we call Tapa thraya. That is why we utter the word Shanty how many times 3, because the source of reflection is three – Adyathmica, Adhibouthika, and Adidaivika. You understand the distinction. see this from my own body mind Troubles may come. They may be sick body. I may be sick mentally the trouble may come from external things heat cold drought and what is called flooding, mosquitoes, snakes, neighbors, even own some family members also. family members is the greatest troublemakers are one's own family members say they do. Yeah. So any That comes from outside ourselves is called Adidaivika.

The third one is a little bit hard for us to swallow. Adidaivika – bhuthas, pisasas, gods who were angry Etc. Our puranas are full of the stories. because SRI Krishna, deliberately. He wanted to break the pride of Indra previously. All those fellows used to worship Indra.

Krishna said, what has Indra got to do. This Govardhana is giving us everything. . We are neglecting this we're worshipping some useless Indra. . Then let us assume they all of them took his advice and to worship. You know, what happened in that somebody reported to Indra. How could they report? That means is there is a spy among ourselves.

Oh you have you seen your worship is neglected. Now, they are worshipping Govardhana. So two things - they have stopped my worship and I am very jealous of the Govardhana because though he is being worshipped indra is very jealous man; that jealousy full of jealousy virtually anybody doing a little Japa immediately will set obstruction.

You may be thinking maybe this fellow is aiming for my job. I would be jobless. So they also suffer from all these unemployment.

See our puranas are telling this story because it is a temporary job not permanent is a because of some merits of puniya.

te tam bhuktva svarga-lokam visalam

ksine punye martya-lokam visanti

evam trayi-dharmam anuprapanna

gatagatam kama-kama labhante

so it is all jobs. Merits. it's for puniya and ApuNia immediately. We'll send somebody

To make us don't know you are not fit for that job. Where do you want? I give a little money. Enjoy your life and most people are very happy with that. Only some foolish fellows, you know one fellow read this puranas. Every time someone wanted to do some meditation, Indra will send some beautiful lady to tempt . And he wanted to beautiful lady. So he went into the woods and sat down and started by every 5 minutes. You see whether Indra sends a lady.

Indra is not a fool to be deceived by all these stupid fellow. Seriously if somebody does, Indra sends. I'm only making fun. That's not the truth. What is the truth, Indra will help us if we are wanting to have God. because for two reasons one reason is that he knows that one less competition. The More We Get mukthi, then less competition, for him.

Secondly he is an instrument in the hands of God. So why does Indra send, he is our well Wisher, He's our friend. If there are any defects within us of which we are not aware Indra makes us aware. I think I discussed at this point in my past classes. Did I?

Viswamithra. He sent woman. Why? because Viswamithra did not realize he had a desire for woman. He thought that I am beyond all those desires but the moment Indra sent he forgot God everything and he ran after this woman. And you know, what is the result of a all that. Our poor India?

Viswamithra’s the downfall is the the outcome is poor India. Get any relationship what I'm talking about it you make whole wish help with resume after his Escape. Shakuntala, she followed her Father's Footsteps. She married one Dushyantha. she has to do exactly the same thing. Gandarva Vivaha. And then what was the result is son was born but with the son called Bharatha. This is called Bharatha Varsha after his name. It's all because of that fellows mischief our India is to day like this.

I hope you are able to follow what I'm telling you so Viswamithra was made it reminded. You have not conquered your lower passions. first conquer if you want to go to God overcome them not by oppressing them, suppressing them bringing them to the you will notice and conquer them and go beyond.

So Indra is our greatest friend. He's a devatha. So if they have if the gods are displeased then they may create trouble. They will definitely create not out of Revenge to make us remind you are forgetting you're neglecting your duties. They say the Bhagavad-Gita also –

devan bhavayatanena

te deva bhavayantu vah

parasparam bhavayantah

sreyah param avapsyatha

If you please the devadas, they will fulfill your desires. You worship them in gratefulness. They will grant you what you cannot get otherwise.

parasparam bhavayantah

you worship them. He will fulfill your desires. This is how you prosper in this world. And he who doesn't gratefully acknowledge the gifts that are given by the gods-

stayna eva in Saha ra trade that son I from the you stay in here all getting all over great with these things because of God, that's why every time you enjoy something you eat nice food. Whom should you thank

In which form? When you are eating mother, Annapurna It's a remember of Annapoorna now. Oh mother you are coming to me in the form of. Annapurna comes in the form of food; saraswathi comes in the form of vidya. and happiness comes in the form of Lakshmi. So God comes in the form of gNanam. Adyathmica Gnana. God doesn't have any form. These are his forms.

Gnana, karma, bakthi, viveka, vairagya, shanthi all these are different forms of Gods.

So if we are ungrateful he then afflictions Will Come Those afflictions are classified as what are Adidaivika. people don't have lost faith today in gods and goddesses. Anyway one incident. I want to give it to you some Yoganandaji was once traveling with holy mother to Jaipur.

One night. He had a terrible dream. One ferocious goddess appeared and said today I would have finished you but for paramahamsa had asked me not to harm you.

So I am leaving you without harming when you you offer me some nice sweets and she disappeared and next morning. Yoganandaji narrated this to holy mother. She knew it was all true, but then they Reached Jaipur and they were busy going moving from one Temple today other Temple suddenly the roadside there was a small Niche. There was a small goddess being worshiped. Yoganandaji He said mother this is the goddess who appeared to me in my dream, immediately mother asked somebody to purchase some sweets and offered to this Goddess.

They can offer them to this goddess. Now. What is the relationship between that goddess and the Swami Yogananda why she wanted to finish? Yogananda ji - we don't know all those things.

But anyway Sufferings can come from physical body from this world in the form of heat to cold mosquitoes enemies Etc, or they can also come from Gods who are not well pleased with us is three or called Thapa Traya. three types of - three sources of afflictions. So what is the remedy remedy is we have to pray to God. Lead a right life. According to our prarabdha only all this will come.

This is the only way. so if any person worships Avatara, what happens:-

jagajana-duḥkha jây, that person's afflictions will be completely removed. Then Swami Vivekananda is slowly entering into the highest of philosophy about an Avatara

namo namo prabhu vâkya-manâtîta : Namo namo means Salutations to you, salutations to you. So when we in Sanskrit in every language, there is this appear. When you repeat a certain thing twice, it means every time so for example, this fulfilled person went from Village to Village a village to Village. That means not two villages; how many villages many many many villages. like that namo namo is twice used; that means what salutations to you all the time.

Why salutations because I don't know what you are. How can I know what you are because you are Beyond The Body and Beyond they mind. today I will only give you a small hint which we will discuss next time when we meet. So what do this

vâkya-manâtîta

Vakya means speech. speech comes only from the thinking. it where is no thought no speech will come. And mind is the subtlest the highest power. but God is beyond the Mind. Why mind is sustained by God. So whatever is the Karana or the cause is subtler than whatever is the effect so we have a psychological law here the pot can never know about the clay and ornament can never know about the gold.

Why it cannot know and I am just giving you a hint this deep Vedantic truths. Say supposing there is a bangle - golden. And you what do you think is the knowledge of the bangle? I am a bangle. I am a bangle. I wish a good but I am only a bangle. I am not a ring. I am not a necklace. I am not any other ornament but I am just a bangle. That identity, I am just a bangle prevents it from identifying itself with the ring, with the necklace with a hundred thousand this one.

A small pot. All right, pot. But what about the big pot? No, no. No. I am not a big pot and you are you this? No. No, I'm not. That's no I'm only this small that is it stupid fellow. Low caste the big pot of that is a Brahmana. I am in between that's that is why the Pot will never know it is clay. if it were at any given time if that pot forgets its potness and then only it can attain the knowledge. I am the clay. It has got the knowledge of all the objects, Made out of clay.

so what is it we have what is that? What is the clay and for example, I am the pot; we are all pots. God is the clay. How can we know about God we can know it. but we don't know it why because we are identified now at the moment with this only this much I am this body. I am this mind. unless we give the self that is called Viveka, that is called Vairagya.

What is Viveka? I am not body mind is Viveka . then if I am not the body mind I should give up the thought that have they body Mind. then what will be my idea. I am not the body mind. Then I must be somebody what is that somebody I am that Indescribable Divinity. That is the idea. They Karya can never know about the Karana. because Karya is gross Karana is subtle. This is the law. the gross can never know the subtle. but they subtle can know everything about the gross. This is being said in the Upanishads:

Yato Vacho Nivartante, Aprapya Manasa Saha” (Taitriya)

From where the mind and the speech, unable to penetrate, return back. All Upanishadic words.

Namo, Namo prabhu - vâkya-manâtîta and here without Him body mind will not function, because he is existence Body Mind exists; because of His chitsvarupa body-mind become aware; because he's ananda swaroopa body-mind also, body also feels happy and mind also feels happy. This is What we have to know about it. An Avatar knows all about us; but nobody knows about an Avatara. That is why the Lord says in the Gaeta clearly, only those who know –

janma karma ca me divyamevam yo vetti tattvatah

tyaktva deham punar janmanaiti mam eti so 'rjuna(G 4 9)

those who know - about the Incarnation will discuss it today. and we discussed it already if we know about Avatara, I know about myself. if I know about the clay I know all about my potness, because I am only coming out of the clay. So not only I know about myself I know about all the things that came out of clay. Here Clay is only an example : analogy the real clay is God.

If I know God I know everything about the world. What is there to know the whole world is nothing but only God. therefore I at this stage of my development. I can only say salutations to you, salutations to you out of thy grace. If you bestow your grace and then give me your knowledge that I am also you then only I will know. otherwise you are Beyond boy beyond mind. that means so long as I identify myself with body and mind, There is no chance of knowing you.

And what are you then if I give up identification? What do I know about you?

Jyotira jyoti ujala-hṛdikandara tumi tamo-bhañjana hâr

Jyotira jyoti - you are the light of the lights; because even if there is light. it if I don't have eye, I will not know there is light. And even if I have the eye if you are sleeping, you cannot know that there is light. So you have to have a I had must be light then there must be something which elements of both your eye under through that I elements. What is the light? So this light cannot illumine me. I have to repay. Oh, there is some If I don't choose to see the Sun for all practical purposes, the sun really does not exist. Such a tremendous truths, in Brahadaranyaka Upanishad I think it is a fourth part third chapter 3 whole section is called Swayam Jyothi Brahmana.

About which I will talk in my next class because all these are references to the Upanishads. So that Swayam Jyothi means: that Jyothi - that light- which doesn't require another light to to illuminate but without which no other light can be known –viz the Sun, the moon, the stars the fire all these things can never be known without that real Light. That is called it is light of the lights. Jyotira jyoti. And then when I come to know Lord bestow your grace. tumi tamo-bhañjana hâr – you alone is capable of destroying my darkness of ignorance.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 10 on 23 June 2019

2025-04-08T06:45:54Z

R verma:

We are discussing the Avatāra Stotram. Here, Avatāra doesn't mean only Sri Rāmakrishna. Any Avatāra, who came in the past and who is going to come in future also.

So can it not change? It cannot change, because, one’s nature, can never be changed. God's nature cannot be changed.

That won't change. Why? Because they come with a power to give. What is the specialty of an Avatāra? A Jīvan-Mukta, you understand, One who has become Free. He also has the same knowledge. What is the difference? The difference is in the power. A Jīvan-Mukta can help hardly anybody, an Avatāra can help a huge number of people.

To contain that power, the person must have that capable vehicle. And that vehicle is called Satva-guna. So He has to come exactly in the same way. Any number of times He comes, He has to come exactly in the same way.

Avatāras do not come at the same time. Each time God comes only by Himself, but He can bring some companions with Him. One, after the other. Not in the same time. What happened last time when they came at the same time? Same thing is going to happen next time also. If Rāma and Krishna come separately they are very friendly. If they come at the same time… ( Parasurāma was an exception )You see, the Hindu concept of an Avatāra is - in whom so ever the power to do good is more manifest, He is an Avatāra .

So Hitler is not called an Avatāra. Only those, who do some positive, some good to humanity. So, one person is enough. And who knows better than God about politics. If two Avatāras come there will be a quarrel. So, He knows. He will come only one at a time. And it is the Same Being who comes again and again and again, okay.

Last class we were discussing Nirbhaya, Bhaya-Rachita. Nirbhaya gatasaṁśaya. First we discussed Tyāgīśvara he naravara dehapade anurāg.

Only by praying can we get love, devotion, discrimination, dispassion etc, and it should be only God's Grace. Without God's Grace, we cannot get God. From the beginning, in the middle, in the end - Grace, Grace and Grace, nothing but Grace. We have to take it for granted.

Just to illustrate this point, Shankarāchārya, you know, He was a follower of Jñāna-Mārga. Jñāna-Mārga means what? They don't accept Saguna Brahma, Nirguna Brahma they accept.

So the Divine Mother wanted to teach Him. One day He was walking. She, Divine mother, had taken the form of an old woman and She was lying in the way. It was a narrow way. Only one person can walk. It is not our Hindu custom that if somebody is lying you put your foot and walk over. That is disrespect. So Shankarāchārya said, ‘Mother please move’. She said, ‘I am unable to move. You make me move’. ‘I am unable to move, You make Me move’. And He touched Her to make Her move. He lost all movement. Then he understood it must be the mother only. Then He prayed. गतिस्त्वं गतिस्त्वं त्वमेका भवानि l

All these came out of one experience. Excepting Śaraṇāgati there is no other way.

( 5:52 mins )

So when a Jñāni, that means a Sādhaka, who is practicing Jñāna-Mārga, he says, Ahaṁ Brahmāsmi, what does that mean? He merges his Ahaṁ in Brahman. A Bhakta says from the very beginning that ‘Oh! Lord, I am nothing. You are everything’. Ultimately, whatever it is, we have to remove our egotism. There is no other way.

'''Śaraṇāgati''' - that is then only we get certain things - Devotion - When devotion comes what happens? The first thing, the first signs that we are having some devotion, fear goes away.

Now tell me what is the relationship between fear and worry? Can you tell me what is the relationship? Will you worry if you are not afraid of something? Only when you are frightened, somebody might do something to me, or somebody may take away something from me, fear comes. When there is fear and when we are helpless then worry comes. I hope you're able to follow me.

Suppose, you know, a small creature, a small insect comes. It can sting. So are you worried? ‘Is it going to sting me?’ You're not worried because the moment it comes near you can squash it. But if a big elephant comes and there is no way to go anywhere, then what is the first thing… first comes fear. Fear turns into worry.

Sri Rāmakrishna used to give this analogy. There was a Zamindār and there was a very poor fellow. This poor fellow had taken the Zamindār to court. Everybody thought how dare this poor fellow take a Zamindār to the court. But behind this poor fellow, there was an even bigger Zamindār there. Otherwise how dare he do that?

So, as soon as a devotee, he thinks I’m a small fellow. But as soon as he acquires devotion he becomes Fearless. How does he become fearless? Because, ‘Behind me my Mother is there; My Father is there; God is there. Who can do anything to me?’ That is the fearlessness that comes.

So Hanuman Singh story, you know? There was a Darwān, Hanuman Singh, at Dakshineswar. He used to wrestle. And a big wrestler had come. And the people, you know, they know this fellow was like a Rākshasa, Bakāsura, Bhimāsura. ( Have you heard what I said? Bhimasura! He looks like an asura. Whoever marries an asuri, what does he become? You understand? He married whom? Rākshasis also are not going to marry human beings. Human beings are there like a delicious Rasagulla. But the husband, he must be like that only. Excepting, Sūrpanakha was an exceptional case.)

So they arranged a wrestling match. From the day it was fixed, that fellow went on eating everyday eggs, chicken, Ghee, all that pushtikara āhāra. What was Hanuman Singh doing? He was eating only once a day, day by day will be coming thinner. But he used to come in the morning, make pranām to Thākur. He used to come in the evening make pranām. And Thākur blessed him, ‘You are going to win, don't worry’. Don't worry.

( 10:26 mins )

Did I tell you about ‘Don't worry Clinic’? Even if you heard you not remember it is. There was a Doctor who named his surgery ‘Don't worry Clinic’. So somebody was puzzled, intrigued. What do you mean by don't worry Clinic? He said look here, ‘Suppose you are sick, and you come to my surgery. Only two things can happen. Either you get well or you don't get well. If get well nothing to worry. If you don't get well only two things can happen. What is it? You would die, it means either you go to heaven or you go to hell. If you go to Heaven what is there to worry. But supposing you go to hell, you meet all your old friends there, so nothing to worry. Friends, are there. Without friends It is suffering. With friends it is majā hi majaa hai.

So a devotee as soon as he…. A child, Sri Rāmakrishna used to say - so long as the mother is not there, he is terribly frightened, worried. The moment the mother is, it is for the mother to worry about it. So that strength he will get, ‘My mother Is there, what is there for me to worry about?’ Is it not a fact?

Prahlāda, as an example. Best example. Was he worried? ‘My father is going to torture me, kill me, and all those things.’ ‘Do whatever you like. I have nothing to worry. It is my Father's, my Mother's worry.

And incidentally was Prahlāda looking upon Vishnu as mother or father? From our Viewpoint, it is both Mother and Father. From a spiritual point, there is no mother or father. It is a protective power. What is that power? I am the child of God. And what is God? Soul, Ātman.

So, if God is Ātman and I am the child of Ātman who am I? I am Ātman. Ātman doesn't have a body mind. So there is nothing to lose, nothing to gain.

So Heya & Upādeya - both are not here. '''Heya - means something to be discarded''' and '''Upādeya - means something to be obtained.''' Both will not be there.

So what is our problem? Either we fear losing something or not getting something which we want. That fearlessness -'''Nirbhaya'''. That is why when Yājnavalkya instructed Janaka, and Janaka understood, realised, then certificate was given by the Guru. ‘Abhayam vai, Janaka, prapto'si’ - ‘Janaka, you have attained fearlessness’. Because to fear there must be a second object. In Infinity where is the second object?

So '''gatasaṁśaya - there will be no doubt'''. When a person has direct experience of Truth there cannot be any other type of knowledge. Knowledge obtained by from the scriptures, even from the Guru. You may have faith, but faith must be translated into fact.

That means what? Fact can be only through Experience. Direct experience. Pratyakṣa''.'' it is called Pratyakṣa. It is called aparokṣa. It is called Parāvidya.

What is '''Parāvidya? I become knowledge. Aparāvidya. I have knowledge.'''

So if we know all the scriptures, is it Parāvidya or Aparāvidya? Aparāvidya. Lower knowledge. ‘I have’.

That's why you know the fun? Muṇḍakopaniṣad ''-'' So the disciple approaches the Guru, then he says, ‘Teach me the highest knowledge’. What is that? By knowing which every knowledge can be obtained.

( 15:07 mins )

‘Knowing which’ - so Suppose there are a million ornaments made out of gold. You don't need to know if this is a ring, this is a necklace, this is a bangle. You don't need to do that to obtain knowledge. You get the knowledge of gold, then you get the knowledge of everything.

Because everything is nothing but an ornament, always remember, made of nothing but pure gold. There is no object called ornament. There is only one object. What is the object? Only gold.

Then what is the ornament? Gold in a particular shape and name and utility. This Nāma, Rūpa and Prayojana is called ornament. Ornament is not a special object. Somehow we are under that delusion. If it were an object, the Goldsmith can take your gold, he can give you the ornament - because two objects. So if he takes the gold he is taking with him the ornament also. If he takes the ornament, he is taking away the gold also.

So again, and again we will emphasise, there is no World Only God. What is the world then? God with a name and forms is called the world. And world without name and forms is called God.

Many times we will repeat it, because we know it but it doesn't go inside.

Gatasaṁśaya - there will be no doubt.

God is the world. God with name and form is world. Like a bangle is a name, a particular shape of material, called gold. And because of a particular utility it is called a bangle.

From the practical point of view, what we are discussing, is the truth in a theoretical form. It is the truth, but it is in a theoretical form. What is a theoretical form? I have not realized it.

So what is a Sādhana? I will give an example, Swāmiji said, ‘What is karma yogā? Serving man looking upon him as God. Śiva Jñāne Jīva Sevā.’ Is it clear?

What are we looking at? Anything? Jīva! Jīva doesn't mean only man. Jīva means any living creature, any non living creature also is Jīva only. So can you serve a non-living creature? Yes! When you try to keep the environment right, you're serving whom? God. Śiva

It is a very funny thing. Supposing you are saving a river from pollution. Looking upon the river as what? Gangā nadi, Yamunā or Brahmaputra, etc, etc, or a mountain or a forest? Whom are you really serving? Are you serving God or are you serving yourself? If you save a forest who is saved? You are saved. If you make a river pure, who is saved? You are saved. Whatever you do, actually doesn't make anything any difference to God. It makes a difference only to us. You understand now? So Sādhana is to look up on every single thing in this world with the eyes ‘This is divine’. The chair is divine, the AC is divine, etc.

( 20:03 mins )

So gatasaṁśaya – nirbhaya gatasaṁśaya. Then dṛṛhaniścaya

Lajjā in English language it translated as modesty or shamefulness. When we have to do something… in what context Thākur was giving this Upadesam to the devotee? He says that by taking God's name, you will progress in spiritual life. But inside you are getting the feeling that what do they other people think about me if I take God's name? They think this is a superstitious fool. He is not a practical person. Even us.

Suppose you are asked to dance here. Will you do it? You don't do it, but you enjoy other people dancing. In the name of God, you know In Belur Math and in other places. South India I have not seen, but Belur Math on Thākur ’s Birthday & other occasions, all 200 Sādhus, they go early morning around the temple – এসেছে নূতন মানুষ দেখবি যদি আয় চলে ( Aseche Nuton Mānush Dekhbi Jodi Aaye Chole ) all rhythmic they are dancing like this. Chaitanya Mahāprabhu has introduced it.

Children also do that in Joyfulness, but when we become old, ‘Should we dance? What will the other fellow think about me?’ This is called Lajjā.

But we are Shameless with regard to many other things. This shamelessness is a great quality I tell you even from the worldly point of view. Suppose you're invited for a feast. And such nice dishes are there. One serving, Okay Normal. Second serving a little less Normal, but okay, but you still feel I must have more. Then the host is asking ‘Shall I give some more?’ What do you say? ‘No, no, no no, no’. The Plate is here. He is saying no no no like that.

If it is a person known to you, don't hesitate, eat shamelessly Thākur’s teaching. After all he is offering and so what if suppose he thinks you're ignorant. Okay, let him think he will lose. You will not lose anything. So eat shamelessly, meditate shamelessly, serve shamelessly All this Lajjā, Bhaya. Don’t fear about what do the other people think about me.

So Modesty is necessary. But what type of modesty? Under what circumstances? soWhen you are doing something wrong, modesty certainly is a big break, being a devotee of Sri Rāmakrishna, can I do this wrong thing?

Is Lajjā a form of fear or hatred? No, there is you see, if you have read, studied Holy Mother’s teachings, modesty is the greatest ornament of every woman. Lajjā mahad bhūshanam. This is the greatest ornament for woman. So what is it really saying? It has nothing to do with fear of anything. They want to shamelessly exhibit their body, that is called immodesty. There modesty is necessary.

Here in this case, your modesty is preventing you showing your devotional emotions. You want to sing. That is there in the Gospel. ‘M’ was an elderly person. Sri Rāmakrishna was asking, ‘Join in the singing’, but what do the others think about me? But even if you don't sing, they already think about you, there is nothing to lose. Already they are thinking many bad things about you.

( 25:22 mins )

Now you understand modesty could be both positive and negative. When shameful things, unrightful things are to be done, being modest means don't do it. And when good things have to be done, then break your so called modesty. In fact modesty is a kind of fear. Modesty is a kind of fear. What do the other people think about me. No! In good things you must break that modesty. That is what Sri Rāmakrishna meant.

If anything is preventing you from going nearer to God, in the name of society, good name, etc, etc, then you break them. I can give one more example. Suppose there is a big, very respectable man. Big, rich man, and a very powerful man. And some normal people, they are taking God's name, dancing. Would that man dare to come and dance with them? But if he is a devotee, he should not think ‘I'm a big man, and a rich man, what do people think about me? Will they take advantage of me?’ This is another fear, ‘If I mix with others, will they take undue advantage of me?’ No!

You have to be intelligent and the same time you express your devotion. Otherwise, this immodesty itself becomes a great obstruction. Your mind says go & jump. But your outward circumstances say don't do it. So actually you are harming yourself.

So both meanings are there - for everything. Fear for the bad thing is very good. To do some shameful thing I fear, ‘What do people think about me?’ Is it good or bad? It is good because that will prevent you from doing something bad.

What I'm trying to tell you is fear is a very general concept, but fear in what sense are we talking? We are not fearing doing bad things. You see, when nobody knows we can do many things, isn't it? If I want to kill somebody, I don't kill. Why? Because fear of Police, fear of public opinion. But if you get that fellow somewhere in the secret, where you shoot him down, will you fear? You'll be glad isn't it?

In Ireland, Ireland is a country where Protestants and Catholics always fight with each other. So when any one of them gets the other one in darkness they will be very happy. One day a man was walking after seven o'clock. Suddenly he felt the butt of a gun, ‘Are you a Catholic or a Protestant?’ So the other fellow also doesn’t know. So this fellow thought, ‘If I say Catholic and he is a Protestant he will kill me. If I tell him I am a protestant, maybe he's a Catholic and he will kill me’. He simply said, you know what he said. ‘I am a Jew’. The fellow there, he jumped up and down and said ‘Boy, Oh boy, Am I the luckiest Arab in the whole world?’ Bec Arabs want to kill Jews.

So, every emotion has got a negative side and a positive side. Many of us don't dare to do certain things because of this what is called unnecessary fear. It is all fear. Lajjā is fear.

Ghṛṇa is also fear. Hatred. Terrible hatred is called Ghṛṇa. agrea. Dveṣa is a milder form. Ghṛṇa, you look down upon that fellow. These are psychological variations.

Since the topic came I’m just taking it. Kamsa feared Sri Krishna Kamsa feared Krishna. Shishupala, Dantavakra hated Krishna. So that is called Dveṣa. But they did not look down upon Krishna as an inferior person. They know the strength of Krishna. ‘We don't dare to fight with him person-to-person. But from behind, yes we can kill Him’. You understand now?

( 30:24 mins )

Whereas Ghṛṇa means you look down upon that fellow like, you know, Ghṛṇa is more like when an earthworm or a cockroach comes to you. When you see a cockroach, do you fear the cockroach? And do you hate cockroaches? But you have Ghṛṇa towards it.

There was this husband, and one day a Swāmi asked him, ‘I am pleased with you. What do you want to become in your next birth?’ He said I want to become a cockroach. The Swāmi was shocked, ‘Why?’ ‘Because my wife fears only cockroach, not me.’

You understand now? Ghṛṇa is looking as if it is the most inferior object in this world. Any dirty thing we have Ghṛṇa. Some dung is there, Cow dung or man dung, some such thing. How do we look at it? Ghṛṇa is there. Dvesha is much higher. What is Dvesha, now you understand? I know my enemy is a very powerful person. I can't look down upon him, but I hate him because he is giving me trouble.

But all the three are variations of what? Fear! All the variations! ‘What do people think?’ That is fear. ‘And I looked down upon some person’.

Lajjā, Ghṛṇa, Bhaya. Sri Rāmakrishna used to say often, for a devotee, in the matter of taking God's name, meditation, worship, dancing, singing of God's name - ‘Do not cherish Lajjā, Ghṛṇa and Bhaya’.

And we extend it - not Sri Rāmakrishna. You see when you're eating, eat shamelessly. You feel like eating, and ‘what do other people think? They think I'm a glutton’. So when others are not there what are you doing? When other people are not there, food is available, what do you think you do? Glutton only. Now we are afraid to show ourselves in the Public. Public - ‘We want such a modest person. He eats only this much.

There is a fellow called Devaduta. He is seen eating only this much during day time. But every day he was becoming like a Balloon, round and round. How can he become? Divā na bhuṅkte, rātrau bhuṅkte, Day time he is not eating, nighttime firing, that’s what we call it, firing. Okay.

So nirbhaya gatasaṁśaya.

'''Dṛṛhaniścaya - His will becomes absolutely one-pointed'''. Why? Because He knows this is the most worthy object in this world. And we also become Dṛṛhaniścaya if we have the right discrimination.

I’m giving you small examples to make the point clear. Suppose, there are two bottles, on one is written ‘virulent poison’. On the other is written Chyavanaprasa or some tonic. So unless you want to die, what would be your strongest will? Which one do you want to take? Do you think, ‘Shall I take this, shall I take the other one’, will you be thinking about it a hundred times? First instinct is, the moment you read poison - out!

That is called Dṛṛhaniścaya. Without the least bit of doubt. One pointedness of the Will is called Dṛṛhaniścaya.

and Sri Rāmakrishna - Nirbhaya. You see, when people used to fear, even in daytime, to enter into Panchavati jungle for fear of snakes, scorpions and ghosts. Night time ghosts. Day time scorpions and snakes.

( 35:01 mins )

Here in Bangalore only, few days back, one poisonous baby snake bit one small girl. Why? I was very shocked to hear the news. This is the season for snakes to give birth. I did not know earlier. After reading this, while I'm walking, I don't step into the rubble. Because if this is the season, who knows?

So, in one house a snake had given birth to a poisonous baby. And the watchman he tried to shoo it away. That fellow got so angry, this girl was coming down the stairs, it went and bit immediately. They had to admit her in the hospital before she could have…. She could have been killed. Because baby snake doesn't mean only babies will die. Baby snake can kill non babies also. So they got the poison, and gave her anti poison injection.

What I am trying to tell you is Sri Rāmakrishna, absolutely no fear! Whole night He would go and sit under the Panchavati, naked also. Were there mosquitoes or not? Tell me the answer? Were there mosquitoes or not? Were they small or big? And did they become big or not? After Sri Rāmakrishna started practicing meditation there, did they become big or not?

You understand now? He had absolutely no fear. Hriday feared. You know that incident? You read the…

Then '''gatasaṁśaya - Sri Rāmakrishna had absolutely no doubt whether Divine mother exists or not'''. He had no doubt. But what did He have? Mother, Can I have your darshan or not?

Then once He makes up his mind. How Sri Rāmakrishna makes up His mind, we are discussing now, with the help of Sri Ramakrishna’s life. Whenever Sri Rāmakrishna was about to undertake a particular type of Sādhana, what is the first thing He will do? He will divide his own mind into 2. One part of the mind to be examined, the other part of the mind to examine.

He will ask, ‘O, mind, do you really want to attain this?’ Only without a doubt, immediately, without thinking, if the other part of the mind says, ‘Yes, I don't want anything else excepting this.’ That is the first question.

Second question. ‘Are you ready to pay the payment?’ Whatever is required sacrifice, Sādhana, are you prepared to pay?

What is our case? In both the cases the answer is I will think later. Yes, even if we sometimes say, ‘I want God’, are you prepared?

That is why God business is a Divāla business from the very beginning. You understand? God business, is a foregone conclusion, it is a Divāla business. Divāla business means failed business. Why? For a business to succeed three conditions are necessary.

* The first condition is that there must be the scarcity of material. Because if it is available in plenty everywhere, there would be no demand for it. Scarcity
* Second is there must be really some demand for it.
* Thirdly, It must be priced so that the fellows who want to buy are capable of buying it.

Now what is God's business?

* God is available everywhere at all times.
* Second condition, there are practically no Demanders.
* Third condition is even if some rare fellow says, ‘Ok. I want God’, but the price is so high. Enough is enough. I don't have that much price to pay’.

You understand now? God's business is a Divāla business even before it started.

Okay. Sri Rāmakrishna had all these 3 qualities. That's why the Swāmiji had written ‘nirbhaya gatasaṁśaya dṛṛhaniścaya’.

( 40:00 mins )

'''Saṁśaya - without the least bit of Doubt.'''

What is the doubt? Two points here -

# This is the best object, therefore, I want only that object.
# Second I should be… I am capable of obtaining it.

This psychology, most people don't know. I told you many times, I will tell you again. You see all of us are citizens of India. Any one of us can become prime minister. So if I ask you, how many of you would like to become Prime Minister? How many of you would like to become Prime Minister? Practically none. Does it mean that you don't want to become Prime Minister? You are saying, ‘I don't want to become Prime Minister’, does it mean you don't want to become Prime Minister? The thing is that first of all, even if you compete, you won't get back even the deposit. Is it not a fact? We know it. Secondly even if we somehow get elected, The price is very high, because every gun is targeting only whom – Minister, PM etc. All those fellows. These are facts.

That's why they always go with the bodyguards. They can't simply go like that. And they must have thick skins. If they are frightened, blood pressure goes up. Anytime they see some beard, blood pressure goes up. You know beard is always associated with either sardarji or terrorists. There is always fear, you know, here also, every Hindu fears a musalman. That's why they behave so politely

Your father, you know, we wanted to take our Thākur’s photo in front. There was a debate whether we should go from inside the compound or whether we should go outside the compound, because the mosque is there. Then we decided without making much noise, we will take it from outside. Yes. Your father was the DGP. And then he advised, because there are fanatical fellows, they can raise a huge issue. Every Hindu is holding his breath because of the fear of Musalman. Only when they enter into the ashram, they heave a sigh of breath. That is what they also know.

Worst fellows in the world are Hindus. I am also included. Hindus are the greatest enemies of Hindus. Hindus are the Worst traitors. This is a fact I am telling. Even today that is the fact. Who is stroking this hatred between Hindus and Muslims? Hindus! And who is supporting the Muslims? Hindus! Your Rahul Gandhi, your Mamata Banerji, all these fellows, What are they doing? For the sake of keeping…. They are all gundas. 200 Muslims came, when polling was going on, to prevent Hindus from voting at all. Openly it is coming. Even Modi could not do anything. You can see the idea. How long it is going to hold I don’t know.

Anyway, these are the characteristics - nirbhaya gatasaṁśaya

'''niṣkāraṇa-bhakata-śaraṇa''' - '''Who is The Refuge of all devotees? Only God'''.

But if God also becomes a businessman and says, what am I going to get out of your devotion? Yes, I will take You under My wing, but what are you going to pay? If He demands, He is not going to get a single devotee.

So '''niṣkāraṇa - He gives refuge to the devotees without expecting anything from the devotees.''' All that He wants us to do, ‘Oh Lord, You are my Mother. You are my Father. I take refuge in You’. He just wants to hear that.

That's why when Vibishana came with three ministers, four ministers to Rāma. In Rāmāyana, before the war started, Vibishana advised Ravanasura, ‘You are doing wrong things, you give back Sitā & take refuge at His feet. Rāma will not harm you. He will give you shelter, I know Him’. But his brother says, ‘You are a paramashatru, like cancer born in one's body, instead of helping me, supporting me, You're advising me. Get the hell out of here’. And he got out of the hell. So he came to Rāma.

( 45:19 mins )

Rāma was testing everybody, ‘What should we do? Vibhishana came. Shall I give him shelter?’ Everybody said, practically, ‘He is coming as a spy to find out what is your force etc. Don't trust. He is a Rākshasa. Then He asked Hanuman. Hanuman said, ‘I know Vibhishana. I have seen him when I went there. He is really a righteous person, and he is your devotee.’ Rāma knew all those things. And He utters, ‘Anybody says, ‘O Rama, I take refuge in you, once, there after he may leave me, But I will not leave him. This is my Vrata.’

I forgot the Sanskrit shloka. It’s a wonderful shloka. And this applies to all the Avatāras, whether it is Krishna, Chaitanya, Rāmakrishna, Jesus, Buddha – Dharmam sharanam gachchāmi, Budhdham sharanam gachchāmi, Rāmakrishnam sharanam gachchāmi, Only once.

He takes our words at face value and He will never ever leave us. So this is what is being – '''niṣkāraṇa-bhakata-śaraṇa'''

The second point about it is only He can give us the refuge. Why? God Alone can give us refuge. Nobody else can give refuge. Why? Because they themselves are shelterless.

One fellow is being helplessly carried by the current of a river. Another fellow was thinking, ‘Shall I jump or not into the river?’ The other fellow was looking at him, ‘Hey come with me. I will give you shelter. I will hold you.’ That fellow himself is being carried away…

Isko Hindi me kuch kahete hain. ‘Kambal nahi chhodti’ You know that? There were two sadhus in Uttar Kāshi. You know, in Uttar Kāshi winter season is very very cold. They don't have warm clothing. They went out to take a bath. One older sadhu & one younger sadhu. Suddenly they saw a thick blanket, floating. They thought God has given this blanket.

Elder man said to the younger one, ‘Go quickly and catch hold of it. And bring it to the shore’. So this fellow jumped, went near, caught hold of the Kambli . He also started floating along with the Kambli. Then the Elder one, who's running by the side, He says ‘Ai, Kambli ko le aao.’ He says, ‘I’m not able to bring the Kambli here’. ‘All right, you come away’. ‘The Kambli is not allowing me to come away’. It was a black bear. Once he caught hold of this fellow it is not leaving him.

One fellow is helplessly being carried away. He dares to say to the other fellows, ‘You come and take refuge in me.’ Who in this world can save us? All of us, we are all Samsara Sāgara. We ourselves are floating away, who can dare to say that I will give you refugee? Who can give? Only God can give. '''niṣkāraṇa-bhakata-śaraṇa'''

'''tyaji jāti-kula-māna''' - Sri Rāmakrishna had given up three things. What is it? Jāti, kula, māna - tyaji jāti-kula-māna

What is māna? Sammāna. ‘I am a respectable person’. He belonged to the Kulina Brāhmana caste. So ‘I am a Brāhmana’. What is Jāti? I belong to the Brāhmana Jāti. He has given up. When did He give up? The moment.. first He gave up before Upanayana. If you don't allow me to take Bhikshā from Dhani’s hands, I'm not going to take the sacred thread. That time itself He has given up. ‘Truth is what I want. Anything else is immaterial’.

Kula means what? In the Brāhmana family there are distinctions. A Brāhmana who is a cook, a Brāhmana who is a pujari.

They look down in Bengal upon pujari Brāhmanas, because he is doing, what is called a lowly, job for the sake of a little bit of banana rice bundling. That is what Thākur had refused. He is not condemning devotional worship.

( 50:32 mins )

Most Pujaris, they do pooja for what? As a profession! And for a Brāhmana it is degrading Brāhmana Kula. Because, Brāhmana, a true Brāhmana has got only two goals. Adhyayana & Adhyāpana. He must study the scriptures, lead the life, and if someone earnestly comes to take knowledge, he must pass on that knowledge. These are the only two.

Anything else, so many cooks are there. There are all Brāhmanas. Most of our Ashrams whom do they employ? Brāhmana Cooks only. Now we are employing everybody, because we are not getting. Yeah, so that is how… They are also looked down upon. Brāhmanas who serve under other people are also looked down.

Who is a Kulina Brāhmana? He is highly respected among Brāhmanas because he leads. So Kshudhiram was a Kulina Brāhmana. And Sri Rāmakrishna was even more than that. He gave up the sacred thread, And He used to go and clean the lavatories of the lavatory cleaners. Whose lavatory? Rasik’s lavatory. Toilet. Now, you can't even call it a lavatory. You call it, you know, some a place where they answer calls of nature. There is nothing like a lavatory.

Indian lavatories are lavatories? If you want to see a true lavatory go to Japan. Japanese lavatory. It costs 20,000 pounds. You know that? There's a particular name for that. Bidet lavatory. You know that? Yeah, if you want to to enjoy life, you must have one, because the moment you sit – kya aram hai. First class. It warms. And then the temperature of the water is automatically set. You don't need to do anything. Just sit. It will do everything. And it is such a pleasant thing, you don't feel like getting up from them. Even your bed also will not give so much of Sukha. That is Japanese lavatory.

But you know Rasik, they used to dirty the place. Sri Rāmakrishna used to go clean that place with His own hands, and wipe it with His long hair, praying ‘O Mother, Let Me not have pride I'm a Brāhmana. We are all children of the Divine Mother.’ From Divine Mother's point of view, there is no low and high. This is called giving up Kula, Māna. A Brāhmana is respected in society, but He never cared for the societies respect.

One day Sri Rāmakrishna was in His room. Bāburam Mahārāj was sleeping in His room, and one Ramdayal bābu. At night, Sri Rāmakrishna was jumping up and down. Suddenly they woke up. He was spitting, ‘I spit upon name and fame. I spit upon the respect of people. I spit.’ He started spitting there.

And to make a little bit fun, you know who is going to clean it next morning? Only Holy Mother has to clean that one. So you can do whatever you like, and who is moving in that room. After spitting was He taking care not to step on it. Never, never do such a thing.

Anyway, these people understood. What is it? My God, this man, He is teaching us a lesson that we should never give… we are all human. You know, if people don't give us a good seat, when we are invited, then we take offence. I know, through my experience.

There were two fast friends, women, both musicians, good singers. So one day I went there. Whenever there is a function they sing together. This time I saw the other lady had not come. Then, ‘What happened?’ I asked at the end of it, ‘I don't see your friend. What happened?’

‘Oh Swāmiji, she became very angry. She has stopped coming to me. She has stopped talking to me.’ I said, ‘What happened?’ ‘Last time when I had invited you, I was very busy arranging for Pooja. That lady came, I did not greet her. She took offence. She stayed for a short time and then making some excuse she went away. After that no telephone call, No talk, no greeting. Nothing.’ They used to come to the Āshrama, but don't greet each other. Devotees. Both are devotees.

( 55:44 mins )

So, don't think we are very big, you know, if somebody looks down at us or something, we take offence. We take offence at everything. A person looks, take offence. He does not look, take offence. He smiles, take offence. Does not smile, take offence. He speaks to you, take offence. He doesn't speak to you, take offence. We are waiting for that opportunity to take an offence. How much Ahamkāra is there. all related to Ahamkāra.

Sri Rāmakrishna has completely given up Ahamkāra. Sri Rāmakrishna’s gospel. One day Keshav Chandra Sen came. This talk has come. Everybody was praising Keshav. Keshav wanted to tease Sri Rāmakrishna to find out. So they were all praising him. Then ‘Who is he?’, Keshav Chandra Sen is asking the fellows, ‘Who is He?’, pointing to Sri Rāmakrishna, ‘Who is He?’ Immediately, before anyone could reply, ‘I am nothing the dust, of the dust, of the dust of your feet’.

Sri Rāmakrishna knew who was Keshav. And Keshav Chandra Sen knew better than anybody who Sri Rāmakrishna was. That's why Girish Chandra Ghosh used to say ‘This time Sri Rāmakrishna conquered the world through humility’. He taught them how to make salutation to Sādhus, otherwise they were casual about it. - '''Tyaji jāti-kula-māna'''

Before I conclude, In Mundakopanishad, there is a beautiful saying. When a man realizes God, what happens to him.

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiśchidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare

When a person had Ātma-Sakshātkāra - Then what happens? bhidyate hṛdayagranthi - '''bhidyate hṛdayagranthi means what? All the knots of ignorance are completely cut asunder.''' They can never in Future come back to him.

'''chidyante sarvasaṃśayāḥ - all doubts will vanish forever'''. Why? Prathyaksha Dharsana!

'''kṣīyante cāsya karmāṇi -''' all his Karmas… How many karmas? Karma means karma-phala. How many karma-phalas? Sanchitha, Prarbdha & Agāmi. Everything will be totally like jñānāgniḥ sarva-karmāṇi bhasma-sāt kurute tathā ( ज्ञानाग्नि: सर्वकर्माणि भस्मसात्कुरुते तथा )

In Bhagvad Gitā He is telling, the fire of knowledge, how it burns all the Karma phalas. Sukha, dhukka everything is burnt that would be the result. That means he knows I am the Ātman.

I am the Ātman means I am not the body and mind, therefore…. All doubts belong to whom? To the mind. All fears belong to whom? Mind. All knots belong to whom? Mind. All Karma's belong to whom? Body. Karma means karma-phala, it belongs to the body. So when body mind is not there what karma-phala will be there?

I am the Ātman. So that is the result it gives.

'''सम्पद तव श्रीपद भव-गोष्पद-वारि यथाय ( sampada tava śrīpada bhava-goṣpada-vāri yathāy )'''

What a beautiful line. '''sampada tava - your wealth'''. '''Tava''' means your - wealth. '''Bhāva sampada -''' The wealth of the world. What is the comparison? '''Goshpada vāri yathāy''' - '''yathāy means just like goṣpada and vāri'''.

'''Goshpada means what - the place where a cow puts its foot'''. Supposing it depresses, and then the rain comes, how much water is accumulated in that? Only very little. What is the water in the ocean? What is the comparison between this small puddle of water and that ocean of water? So like that. Bhava sampada - bhava means samsara, worldly wealth, and Your wealth, What is the comparison? Absolutely, no comparison.

( 1:00:27 mins )

Therefore whoever gets your Sampada, they don't even look that it is something valuable. Is it something valuable? It is not only not valuable, it is counter valuable. Because it always brings what? Dukha! So what is the Sukha, Dukha ratio? Worldly Sukha, Dukha ratio, What is it? 50:50. 50:50, like a horse and a rabbit. You understand the story? A horse and a rabbit?

It is Swāmi Yatiswarananda Mahārāj’s famous story. What is our devotion to God and the world 50:50. What is 50:50? During Second World War, meat was very rare. The food was rare. Ration. Rabbit meat was even rarer. So one restaurant’s advertisement read ‘Rabbit Meat Served Here’. One fellow, had not eaten for many years, many months. So he went and ordered a plate, a big plate was given. How much meat rabbit will give, if you take out all the fur? Big plate! He was eating, and eating, and eating. He knows what rabbit meat tasted like. He never got any taste. Then he called the cook. ‘Is there really rabbit meat?’He said ‘Yes’. ‘Then why am I not getting any taste?’ ‘Sir, you know rabbits are very scarce. So we have to mix with horsemeat.’ He asked, ‘What is the proportion?’ Cook said ‘50:50’. ‘What do you mean by 50:50?’ ‘One horse and one Rabbit.’

So what is the worldly happiness and unhappiness proportion? 50:50? Dukkha is like the horse. Sukha is like the rabbit. But in Bhagavān’s happiness there is not a trace of Dukha. That is why it is called Ānanda. It is not called Sukha. Sukha, Santosha, Tushti, these are all worldly degrees. But in God's Bliss, there is no degree. It is hundred percent, only hundred percent. Because it doesn't have any opposite. So that is what '''sampada tava śrīpada bhava-goṣpada-vāri yathāy'''

'''Tava śrīpada - tava sampada is śrīpada -''' So what is God's wealth? What is God called in Sanskrit language? Bhagavān. Who is Bhagavān? He who has got Bhaga is called Bhagavān. What is Bahga? Bhaga consists of six characteristics – '''Vairāgya, Śri, Aiśvarya, Vīrya, Jñāna, and Bala''', in infinite qualities that is called Bhaga; and He who possesses these is called Bhagavān.

This is the real sampada. On the first January 1886, when there were many direct disciple serving Sri Rāmakrishna, none of them came there. All householders were there. Then later on they were asked, ‘Sri Ramakrishna was bestowing His Grace, Why did you not come to receive it?’ ‘What are you talking about? Everyday He is giving us. This is not a one-day phenomena.’ This is not a one-day phenomena. Everyday He used to bestow His grace upon some people, but that day it broke the Boundary, He was blessing whoever was coming, even then 2 fellows did not receive it that day. Two fellows. Unfortunate people on that day, later on they received it.

Now, why did they not come? They said something very important. Sharat Mahārāj - He said ‘He's like our father. Whatever wealth I have.. like father's wealth after his death goes to whom? To the children.’ My wealth will go to my children. So what is my wealth? Sri Ramakrishna’s wealth - Viveka, Vairāgya, Bhakti, and Jñāna.

( 1:05:18 mins )

So I will conclude this talk just commenting upon it. Viveka, Vairāgya, Jñāna, Bhakti, this is your sampada.

And here is Bill Gates, billions of dollars, billions of pounds,. So you ask, What sampada? You are very rich, what will you do with your wealth? Will you eat? What will you do if you have money? You will get certain things, which you think will give you happiness.

So ultimately what is the Sampada? Only happiness!

But this worldly happiness has got three problems. How many? What are the three?

# First of all it is limited. You know if you are eating a sweet you also want to see nice things. Suppose the fellow who is serving you the Rasagulla is a ferocious fellow, your tongue is enjoying the Rasagulla but your eyes are fearing that fellow, isn't it? So his words are like karkasha, Hidimba’s or Tataka’s words, like that. So it is limited first.
# Secondly it always brings its opposite. If you are enjoying a sweet, ‘Oh, for now it is okay, but when can I have it again? Opposite, Dukha. Before eating the sweet, you have to work 24 hours. After eating also you have to work to digest it. It is in between a little bit of tickling of the tongue. Momentary happiness.
# Every Sukha in this world brings Bandhana. What is Bandhana? I want it again and again and again. Understand it.

Three doshas are there. Whereas Ānanda

* is bereft of all the three,

* It is full,
* It is infinite,
* It doesn't bind you,
* It is not partial,
* and you become free. It will make you free. This worldly happiness will bind you more, but Bhagavān’s happiness will release you. It gives Mukti. Once you have that happiness you say I don't want anything else. I want only you. Pratikshana vardhamanam .

So''', sampada tava śrīpada bhava-goṣpada-vāri yathāy'''

Then the next sentence goes..

'''premārpaṇa samadaraśana jagajana-duḥkha jāy || ( प्रेमार्पण समदरशन जगजन-दुःख जाय॥ )'''

If we understand, what is an Avatāra… What is an Avatāra? '''premārpaṇa''' – '''He is an embodiment of Prema'''. '''Prema comes out of knowledge.'''

'''Because of prema samadaraśana'''. What is '''samadaraśana'''? '''Equality'''. Not equanimity. Equality. '''Equal sightedness'''. What is equanimity? To keep the mind completely calm & quiet. '''Equal vision means, there is no distinction -'''Low caste-high Caste, educated-illiterate, Rich-poor, learned-ignorant, etc, we will never make such difference.

Like a mother, who has 5, 6 children. She loves every one completely equally, even though she may give different treatment to suit the child’s capacity. But her love is completely equal.

'''If anybody understands it, that person becomes free from all bondage. jagajana-duḥkha jāy.'''

We will discuss about it in the next class.

( 1:09:34 mins)
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 10 on 23 June 2019

2025-04-03T07:22:37Z

R verma:

We are discussing the Avatāra Stotram. Here, Avatāra doesn't mean only Sri Rāmakrishna. Any Avatāra, who came in the past and who is going to come in future also.

So can it not change? It cannot change, because, one’s nature, can never be changed. God's nature cannot be changed.

That won't change. Why? Because they come with a power to give. What is the specialty of an Avatāra? A Jīvan-Mukta, you understand, One who has become Free. He also has the same knowledge. What is the difference? The difference is in the power. A Jīvan-Mukta can help hardly anybody, an Avatāra can help a huge number of people.

To contain that power, the person must have that capable vehicle. And that vehicle is called Satva-guna. So He has to come exactly in the same way. Any number of times He comes, He has to come exactly in the same way.

Avatāras do not come at the same time. Each time God comes only by Himself, but He can bring some companions with Him. One, after the other. Not in the same time. What happened last time when they came at the same time? Same thing is going to happen next time also. If Rāma and Krishna come separately they are very friendly. If they come at the same time… ( Parasurāma was an exception )You see, the Hindu concept of an Avatāra is - in whom so ever the power to do good is more manifest, He is an Avatāra .

So Hitler is not called an Avatāra. Only those, who do some positive, some good to humanity. So, one person is enough. And who knows better than God about politics. If two Avatāras come there will be a quarrel. So, He knows. He will come only one at a time. And it is the Same Being who comes again and again and again, okay.

Last class we were discussing Nirbhaya, Bhaya-Rachita. Nirbhaya gatasaṁśaya. First we discussed Tyāgīśvara he naravara dehapade anurāg.

Only by praying can we get love, devotion, discrimination, dispassion etc, and it should be only God's Grace. Without God's Grace, we cannot get God. From the beginning, in the middle, in the end - Grace, Grace and Grace, nothing but Grace. We have to take it for granted.

Just to illustrate this point, Shankarāchārya, you know, He was a follower of Jñāna-Mārga. Jñāna-Mārga means what? They don't accept Saguna Brahma, Nirguna Brahma they accept.

So the Divine Mother wanted to teach Him. One day He was walking. She, Divine mother, had taken the form of an old woman and She was lying in the way. It was a narrow way. Only one person can walk. It is not our Hindu custom that if somebody is lying you put your foot and walk over. That is disrespect. So Shankarāchārya said, ‘Mother please move’. She said, ‘I am unable to move. You make me move’. ‘I am unable to move, You make Me move’. And He touched Her to make Her move. He lost all movement. Then he understood it must be the mother only. Then He prayed. गतिस्त्वं गतिस्त्वं त्वमेका भवानि l

All these came out of one experience. Excepting Śaraṇāgati there is no other way.

( 5:52 mins )

So when a Jñāni, that means a Sādhaka, who is practicing Jñāna-Mārga, he says, Ahaṁ Brahmāsmi, what does that mean? He merges his Ahaṁ in Brahman. A Bhakta says from the very beginning that ‘Oh! Lord, I am nothing. You are everything’. Ultimately, whatever it is, we have to remove our egotism. There is no other way.

'''Śaraṇāgati''' - that is then only we get certain things - Devotion - When devotion comes what happens? The first thing, the first signs that we are having some devotion, fear goes away.

Now tell me what is the relationship between fear and worry? Can you tell me what is the relationship? Will you worry if you are not afraid of something? Only when you are frightened, somebody might do something to me, or somebody may take away something from me, fear comes. When there is fear and when we are helpless then worry comes. I hope you're able to follow me.

Suppose, you know, a small creature, a small insect comes. It can sting. So are you worried? ‘Is it going to sting me?’ You're not worried because the moment it comes near you can squash it. But if a big elephant comes and there is no way to go anywhere, then what is the first thing… first comes fear. Fear turns into worry.

Sri Rāmakrishna used to give this analogy. There was a Zamindār and there was a very poor fellow. This poor fellow had taken the Zamindār to court. Everybody thought how dare this poor fellow take a Zamindār to the court. But behind this poor fellow, there was an even bigger Zamindār there. Otherwise how dare he do that?

So, as soon as a devotee, he thinks I’m a small fellow. But as soon as he acquires devotion he becomes Fearless. How does he become fearless? Because, ‘Behind me my Mother is there; My Father is there; God is there. Who can do anything to me?’ That is the fearlessness that comes.

So Hanuman Singh story, you know? There was a Darwān, Hanuman Singh, at Dakshineswar. He used to wrestle. And a big wrestler had come. And the people, you know, they know this fellow was like a Rākshasa, Bakāsura, Bhimāsura. ( Have you heard what I said? Bhimasura! He looks like an asura. Whoever marries an asuri, what does he become? You understand? He married whom? Rākshasis also are not going to marry human beings. Human beings are there like a delicious Rasagulla. But the husband, he must be like that only. Excepting, Sūrpanakha was an exceptional case.)

So they arranged a wrestling match. From the day it was fixed, that fellow went on eating everyday eggs, chicken, Ghee, all that pushtikara āhāra. What was Hanuman Singh doing? He was eating only once a day, day by day will be coming thinner. But he used to come in the morning, make pranām to Thākur. He used to come in the evening make pranām. And Thākur blessed him, ‘You are going to win, don't worry’. Don't worry.

( 10:26 mins )

Did I tell you about ‘Don't worry Clinic’? Even if you heard you not remember it is. There was a Doctor who named his surgery ‘Don't worry Clinic’. So somebody was puzzled, intrigued. What do you mean by don't worry Clinic? He said look here, ‘Suppose you are sick, and you come to my surgery. Only two things can happen. Either you get well or you don't get well. If get well nothing to worry. If you don't get well only two things can happen. What is it? You would die, it means either you go to heaven or you go to hell. If you go to Heaven what is there to worry. But supposing you go to hell, you meet all your old friends there, so nothing to worry. Friends, are there. Without friends It is suffering. With friends it is majā hi majaa hai.

So a devotee as soon as he…. A child, Sri Rāmakrishna used to say - so long as the mother is not there, he is terribly frightened, worried. The moment the mother is, it is for the mother to worry about it. So that strength he will get, ‘My mother Is there, what is there for me to worry about?’ Is it not a fact?

Prahlāda, as an example. Best example. Was he worried? ‘My father is going to torture me, kill me, and all those things.’ ‘Do whatever you like. I have nothing to worry. It is my Father's, my Mother's worry.

And incidentally was Prahlāda looking upon Vishnu as mother or father? From our Viewpoint, it is both Mother and Father. From a spiritual point, there is no mother or father. It is a protective power. What is that power? I am the child of God. And what is God? Soul, Ātman.

So, if God is Ātman and I am the child of Ātman who am I? I am Ātman. Ātman doesn't have a body mind. So there is nothing to lose, nothing to gain.

So Heya & Upādeya - both are not here. '''Heya - means something to be discarded''' and '''Upādeya - means something to be obtained.''' Both will not be there.

So what is our problem? Either we fear losing something or not getting something which we want. That fearlessness -'''Nirbhaya'''. That is why when Yājnavalkya instructed Janaka, and Janaka understood, realised, then certificate was given by the Guru. ‘Abhayam vai, Janaka, prapto'si’ - ‘Janaka, you have attained fearlessness’. Because to fear there must be a second object. In Infinity where is the second object?

So '''gatasaṁśaya - there will be no doubt'''. When a person has direct experience of Truth there cannot be any other type of knowledge. Knowledge obtained by from the scriptures, even from the Guru. You may have faith, but faith must be translated into fact.

That means what? Fact can be only through Experience. Direct experience. Pratyakṣa''.'' it is called Pratyakṣa. It is called aparokṣa. It is called Parāvidya.

What is '''Parāvidya? I become knowledge. Aparāvidya. I have knowledge.'''

So if we know all the scriptures, is it Parāvidya or Aparāvidya? Aparāvidya. Lower knowledge. ‘I have’.

That's why you know the fun? Muṇḍakopaniṣad ''-'' So the disciple approaches the Guru, then he says, ‘Teach me the highest knowledge’. What is that? By knowing which every knowledge can be obtained.

( 15:07 mins )

‘Knowing which’ - so Suppose there are a million ornaments made out of gold. You don't need to know if this is a ring, this is a necklace, this is a bangle. You don't need to do that to obtain knowledge. You get the knowledge of gold, then you get the knowledge of everything.

Because everything is nothing but an ornament, always remember, made of nothing but pure gold. There is no object called ornament. There is only one object. What is the object? Only gold.

Then what is the ornament? Gold in a particular shape and name and utility. This Nāma, Rūpa and Prayojana is called ornament. Ornament is not a special object. Somehow we are under that delusion. If it were an object, the Goldsmith can take your gold, he can give you the ornament - because two objects. So if he takes the gold he is taking with him the ornament also. If he takes the ornament, he is taking away the gold also.

So again, and again we will emphasise, there is no World Only God. What is the world then? God with a name and forms is called the world. And world without name and forms is called God.

Many times we will repeat it, because we know it but it doesn't go inside.

Gatasaṁśaya - there will be no doubt.

God is the world. God with name and form is world. Like a bangle is a name, a particular shape of material, called gold. And because of a particular utility it is called a bangle.

From the practical point of view, what we are discussing, is the truth in a theoretical form. It is the truth, but it is in a theoretical form. What is a theoretical form? I have not realized it.

So what is a Sādhana? I will give an example, Swāmiji said, ‘What is karma yogā? Serving man looking upon him as God. Śiva Jñāne Jīva Sevā.’ Is it clear?

What are we looking at? Anything? Jīva! Jīva doesn't mean only man. Jīva means any living creature, any non living creature also is Jīva only. So can you serve a non-living creature? Yes! When you try to keep the environment right, you're serving whom? God. Śiva

It is a very funny thing. Supposing you are saving a river from pollution. Looking upon the river as what? Gangā nadi, Yamunā or Brahmaputra, etc, etc, or a mountain or a forest? Whom are you really serving? Are you serving God or are you serving yourself? If you save a forest who is saved? You are saved. If you make a river pure, who is saved? You are saved. Whatever you do, actually doesn't make anything any difference to God. It makes a difference only to us. You understand now? So Sādhana is to look up on every single thing in this world with the eyes ‘This is divine’. The chair is divine, the AC is divine, etc.

( 20:03 mins )

So gatasaṁśaya – nirbhaya gatasaṁśaya. Then dṛṛhaniścaya

Lajjā in English language it translated as modesty or shamefulness. When we have to do something… in what context Thākur was giving this Upadesam to the devotee? He says that by taking God's name, you will progress in spiritual life. But inside you are getting the feeling that what do they other people think about me if I take God's name? They think this is a superstitious fool. He is not a practical person. Even us.

Suppose you are asked to dance here. Will you do it? You don't do it, but you enjoy other people dancing. In the name of God, you know In Belur Math and in other places. South India I have not seen, but Belur Math on Thākur ’s Birthday & other occasions, all 200 Sādhus, they go early morning around the temple – এসেছে নূতন মানুষ দেখবি যদি আয় চলে ( Aseche Nuton Mānush Dekhbi Jodi Aaye Chole ) all rhythmic they are dancing like this. Chaitanya Mahāprabhu has introduced it.

Children also do that in Joyfulness, but when we become old, ‘Should we dance? What will the other fellow think about me?’ This is called Lajjā.

But we are Shameless with regard to many other things. This shamelessness is a great quality I tell you even from the worldly point of view. Suppose you're invited for a feast. And such nice dishes are there. One serving, Okay Normal. Second serving a little less Normal, but okay, but you still feel I must have more. Then the host is asking ‘Shall I give some more?’ What do you say? ‘No, no, no no, no’. The Plate is here. He is saying no no no like that.

If it is a person known to you, don't hesitate, eat shamelessly Thākur’s teaching. After all he is offering and so what if suppose he thinks you're ignorant. Okay, let him think he will lose. You will not lose anything. So eat shamelessly, meditate shamelessly, serve shamelessly All this Lajjā, Bhaya. Don’t fear about what do the other people think about me.

So Modesty is necessary. But what type of modesty? Under what circumstances? soWhen you are doing something wrong, modesty certainly is a big break, being a devotee of Sri Rāmakrishna, can I do this wrong thing?

Is Lajjā a form of fear or hatred? No, there is you see, if you have read, studied Holy Mother’s teachings, modesty is the greatest ornament of every woman. Lajjā mahad bhūshanam. This is the greatest ornament for woman. So what is it really saying? It has nothing to do with fear of anything. They want to shamelessly exhibit their body, that is called immodesty. There modesty is necessary.

Here in this case, your modesty is preventing you showing your devotional emotions. You want to sing. That is there in the Gospel. ‘M’ was an elderly person. Sri Rāmakrishna was asking, ‘Join in the singing’, but what do the others think about me? But even if you don't sing, they already think about you, there is nothing to lose. Already they are thinking many bad things about you.

( 25:22 mins )

Now you understand modesty could be both positive and negative. When shameful things, unrightful things are to be done, being modest means don't do it. And when good things have to be done, then break your so called modesty. In fact modesty is a kind of fear. Modesty is a kind of fear. What do the other people think about me. No! In good things you must break that modesty. That is what Sri Rāmakrishna meant.

If anything is preventing you from going nearer to God, in the name of society, good name, etc, etc, then you break them. I can give one more example. Suppose there is a big, very respectable man. Big, rich man, and a very powerful man. And some normal people, they are taking God's name, dancing. Would that man dare to come and dance with them? But if he is a devotee, he should not think ‘I'm a big man, and a rich man, what do people think about me? Will they take advantage of me?’ This is another fear, ‘If I mix with others, will they take undue advantage of me?’ No!

You have to be intelligent and the same time you express your devotion. Otherwise, this immodesty itself becomes a great obstruction. Your mind says go & jump. But your outward circumstances say don't do it. So actually you are harming yourself.

So both meanings are there - for everything. Fear for the bad thing is very good. To do some shameful thing I fear, ‘What do people think about me?’ Is it good or bad? It is good because that will prevent you from doing something bad.

What I'm trying to tell you is fear is a very general concept, but fear in what sense are we talking? We are not fearing doing bad things. You see, when nobody knows we can do many things, isn't it? If I want to kill somebody, I don't kill. Why? Because fear of Police, fear of public opinion. But if you get that fellow somewhere in the secret, where you shoot him down, will you fear? You'll be glad isn't it?

In Ireland, Ireland is a country where Protestants and Catholics always fight with each other. So when any one of them gets the other one in darkness they will be very happy. One day a man was walking after seven o'clock. Suddenly he felt the butt of a gun, ‘Are you a Catholic or a Protestant?’ So the other fellow also doesn’t know. So this fellow thought, ‘If I say Catholic and he is a Protestant he will kill me. If I tell him I am a protestant, maybe he's a Catholic and he will kill me’. He simply said, you know what he said. ‘I am a Jew’. The fellow there, he jumped up and down and said ‘Boy, Oh boy, Am I the luckiest Arab in the whole world?’ Bec Arabs want to kill Jews.

So, every emotion has got a negative side and a positive side. Many of us don't dare to do certain things because of this what is called unnecessary fear. It is all fear. Lajjā is fear.

Ghṛṇa is also fear. Hatred. Terrible hatred is called Ghṛṇa. agrea. Dveṣa is a milder form. Ghṛṇa, you look down upon that fellow. These are psychological variations.

Since the topic came I’m just taking it. Kamsa feared Sri Krishna Kamsa feared Krishna. Shishupala, Dantavakra hated Krishna. So that is called Dveṣa. But they did not look down upon Krishna as an inferior person. They know the strength of Krishna. ‘We don't dare to fight with him person-to-person. But from behind, yes we can kill Him’. You understand now?

( 30:24 mins )

Whereas Ghṛṇa means you look down upon that fellow like, you know, Ghṛṇa is more like when an earthworm or a cockroach comes to you. When you see a cockroach, do you fear the cockroach? And do you hate cockroaches? But you have Ghṛṇa towards it.

There was this husband, and one day a Swāmi asked him, ‘I am pleased with you. What do you want to become in your next birth?’ He said I want to become a cockroach. The Swāmi was shocked, ‘Why?’ ‘Because my wife fears only cockroach, not me.’

You understand now? Ghṛṇa is looking as if it is the most inferior object in this world. Any dirty thing we have Ghṛṇa. Some dung is there, Cow dung or man dung, some such thing. How do we look at it? Ghṛṇa is there. Dvesha is much higher. What is Dvesha, now you understand? I know my enemy is a very powerful person. I can't look down upon him, but I hate him because he is giving me trouble.

But all the three are variations of what? Fear! All the variations! ‘What do people think?’ That is fear. ‘And I looked down upon some person’.

Lajjā, Ghṛṇa, Bhaya. Sri Rāmakrishna used to say often, for a devotee, in the matter of taking God's name, meditation, worship, dancing, singing of God's name - ‘Do not cherish Lajjā, Ghṛṇa and Bhaya’.

And we extend it - not Sri Rāmakrishna. You see when you're eating, eat shamelessly. You feel like eating, and ‘what do other people think? They think I'm a glutton’. So when others are not there what are you doing? When other people are not there, food is available, what do you think you do? Glutton only. Now we are afraid to show ourselves in the Public. Public - ‘We want such a modest person. He eats only this much.

There is a fellow called Devaduta. He is seen eating only this much during day time. But every day he was becoming like a Balloon, round and round. How can he become? Divā na bhuṅkte, rātrau bhuṅkte, Day time he is not eating, nighttime firing, that’s what we call it, firing. Okay.

So nirbhaya gatasaṁśaya.

'''Dṛṛhaniścaya - His will becomes absolutely one-pointed'''. Why? Because He knows this is the most worthy object in this world. And we also become Dṛṛhaniścaya if we have the right discrimination.

I’m giving you small examples to make the point clear. Suppose, there are two bottles, on one is written ‘virulent poison’. On the other is written Chyavanaprasa or some tonic. So unless you want to die, what would be your strongest will? Which one do you want to take? Do you think, ‘Shall I take this, shall I take the other one’, will you be thinking about it a hundred times? First instinct is, the moment you read poison - out!

That is called Dṛṛhaniścaya. Without the least bit of doubt. One pointedness of the Will is called Dṛṛhaniścaya.

and Sri Rāmakrishna - Nirbhaya. You see, when people used to fear, even in daytime, to enter into Panchavati jungle for fear of snakes, scorpions and ghosts. Night time ghosts. Day time scorpions and snakes.

( 35:01 mins )

Here in Bangalore only, few days back, one poisonous baby snake bit one small girl. Why? I was very shocked to hear the news. This is the season for snakes to give birth. I did not know earlier. After reading this, while I'm walking, I don't step into the rubble. Because if this is the season, who knows?

So, in one house a snake had given birth to a poisonous baby. And the watchman he tried to shoo it away. That fellow got so angry, this girl was coming down the stairs, it went and bit immediately. They had to admit her in the hospital before she could have…. She could have been killed. Because baby snake doesn't mean only babies will die. Baby snake can kill non babies also. So they got the poison, and gave her anti poison injection.

What I am trying to tell you is Sri Rāmakrishna, absolutely no fear! Whole night He would go and sit under the Panchavati, naked also. Were there mosquitoes or not? Tell me the answer? Were there mosquitoes or not? Were they small or big? And did they become big or not? After Sri Rāmakrishna started practicing meditation there, did they become big or not?

You understand now? He had absolutely no fear. Hriday feared. You know that incident? You read the…

Then '''gatasaṁśaya - Sri Rāmakrishna had absolutely no doubt whether Divine mother exists or not'''. He had no doubt. But what did He have? Mother, Can I have your darshan or not?

Then once He makes up his mind. How Sri Rāmakrishna makes up His mind, we are discussing now, with the help of Sri Ramakrishna’s life. Whenever Sri Rāmakrishna was about to undertake a particular type of Sādhana, what is the first thing He will do? He will divide his own mind into 2. One part of the mind to be examined, the other part of the mind to examine.

He will ask, ‘O, mind, do you really want to attain this?’ Only without a doubt, immediately, without thinking, if the other part of the mind says, ‘Yes, I don't want anything else excepting this.’ That is the first question.

Second question. ‘Are you ready to pay the payment?’ Whatever is required sacrifice, Sādhana, are you prepared to pay?

What is our case? In both the cases the answer is I will think later. Yes, even if we sometimes say, ‘I want God’, are you prepared?

That is why God business is a Divāla business from the very beginning. You understand? God business, is a foregone conclusion, it is a Divāla business. Divāla business means failed business. Why? For a business to succeed three conditions are necessary.

* The first condition is that there must be the scarcity of material. Because if it is available in plenty everywhere, there would be no demand for it. Scarcity
* Second is there must be really some demand for it.
* Thirdly, It must be priced so that the fellows who want to buy are capable of buying it.

Now what is God's business?

* God is available everywhere at all times.
* Second condition, there are practically no Demanders.
* Third condition is even if some rare fellow says, ‘Ok. I want God’, but the price is so high. Enough is enough. I don't have that much price to pay’.

You understand now? God's business is a Divāla business even before it started.

Okay. Sri Rāmakrishna had all these 3 qualities. That's why the Swāmiji had written ‘nirbhaya gatasaṁśaya dṛṛhaniścaya’.

( 40:00 mins )

'''Saṁśaya - without the least bit of Doubt.'''

What is the doubt? Two points here -

# This is the best object, therefore, I want only that object.
# Second I should be… I am capable of obtaining it.

This psychology, most people don't know. I told you many times, I will tell you again. You see all of us are citizens of India. Any one of us can become prime minister. So if I ask you, how many of you would like to become Prime Minister? How many of you would like to become Prime Minister? Practically none. Does it mean that you don't want to become Prime Minister? You are saying, ‘I don't want to become Prime Minister’, does it mean you don't want to become Prime Minister? The thing is that first of all, even if you compete, you won't get back even the deposit. Is it not a fact? We know it. Secondly even if we somehow get elected, The price is very high, because every gun is targeting only whom – Minister, PM etc. All those fellows. These are facts.

That's why they always go with the bodyguards. They can't simply go like that. And they must have thick skins. If they are frightened, blood pressure goes up. Anytime they see some beard, blood pressure goes up. You know beard is always associated with either sardarji or terrorists. There is always fear, you know, here also, every Hindu fears a musalman. That's why they behave so politely

Your father, you know, we wanted to take our Thākur’s photo in front. There was a debate whether we should go from inside the compound or whether we should go outside the compound, because the mosque is there. Then we decided without making much noise, we will take it from outside. Yes. Your father was the DGP. And then he advised, because there are fanatical fellows, they can raise a huge issue. Every Hindu is holding his breath because of the fear of Musalman. Only when they enter into the ashram, they heave a sigh of breath. That is what they also know.

Worst fellows in the world are Hindus. I am also included. Hindus are the greatest enemies of Hindus. Hindus are the Worst traitors. This is a fact I am telling. Even today that is the fact. Who is stroking this hatred between Hindus and Muslims? Hindus! And who is supporting the Muslims? Hindus! Your Rahul Gandhi, your Mamata Banerji, all these fellows, What are they doing? For the sake of keeping…. They are all gundas. 200 Muslims came, when polling was going on, to prevent Hindus from voting at all. Openly it is coming. Even Modi could not do anything. You can see the idea. How long it is going to hold I don’t know.

Anyway, these are the characteristics - nirbhaya gatasaṁśaya

'''niṣkāraṇa-bhakata-śaraṇa''' - '''Who is The Refuge of all devotees? Only God'''.

But if God also becomes a businessman and says, what am I going to get out of your devotion? Yes, I will take You under My wing, but what are you going to pay? If He demands, He is not going to get a single devotee.

So '''niṣkāraṇa - He gives refuge to the devotees without expecting anything from the devotees.''' All that He wants us to do, ‘Oh Lord, You are my Mother. You are my Father. I take refuge in You’. He just wants to hear that.

That's why when Vibishana came with three ministers, four ministers to Rāma. In Rāmāyana, before the war started, Vibishana advised Ravanasura, ‘You are doing wrong things, you give back Sitā & take refuge at His feet. Rāma will not harm you. He will give you shelter, I know Him’. But his brother says, ‘You are a paramashatru, like cancer born in one's body, instead of helping me, supporting me, You're advising me. Get the hell out of here’. And he got out of the hell. So he came to Rāma.

( 45:19 mins )

Rāma was testing everybody, ‘What should we do? Vibhishana came. Shall I give him shelter?’ Everybody said, practically, ‘He is coming as a spy to find out what is your force etc. Don't trust. He is a Rākshasa. Then He asked Hanuman. Hanuman said, ‘I know Vibhishana. I have seen him when I went there. He is really a righteous person, and he is your devotee.’ Rāma knew all those things. And He utters, ‘Anybody says, ‘O Rama, I take refuge in you, once, there after he may leave me, But I will not leave him. This is my Vrata.’

I forgot the Sanskrit shloka. It’s a wonderful shloka. And this applies to all the Avatāras, whether it is Krishna, Chaitanya, Rāmakrishna, Jesus, Buddha – Dharmam sharanam gachchāmi, Budhdham sharanam gachchāmi, Rāmakrishnam sharanam gachchāmi, Only once.

He takes our words at face value and He will never ever leave us. So this is what is being – '''niṣkāraṇa-bhakata-śaraṇa'''

The second point about it is only He can give us the refuge. Why? God Alone can give us refuge. Nobody else can give refuge. Why? Because they themselves are shelterless.

One fellow is being helplessly carried by the current of a river. Another fellow was thinking, ‘Shall I jump or not into the river?’ The other fellow was looking at him, ‘Hey come with me. I will give you shelter. I will hold you.’ That fellow himself is being carried away…

Isko Hindi me kuch kahete hain. ‘Kambal nahi chhodti’ You know that? There were two sadhus in Uttar Kāshi. You know, in Uttar Kāshi winter season is very very cold. They don't have warm clothing. They went out to take a bath. One older sadhu & one younger sadhu. Suddenly they saw a thick blanket, floating. They thought God has given this blanket.

Elder man said to the younger one, ‘Go quickly and catch hold of it. And bring it to the shore’. So this fellow jumped, went near, caught hold of the Kambli . He also started floating along with the Kambli. Then the Elder one, who's running by the side, He says ‘Ai, Kambli ko le aao.’ He says, ‘I’m not able to bring the Kambli here’. ‘All right, you come away’. ‘The Kambli is not allowing me to come away’. It was a black bear. Once he caught hold of this fellow it is not leaving him.

One fellow is helplessly being carried away. He dares to say to the other fellows, ‘You come and take refuge in me.’ Who in this world can save us? All of us, we are all Samsara Sāgara. We ourselves are floating away, who can dare to say that I will give you refugee? Who can give? Only God can give. '''niṣkāraṇa-bhakata-śaraṇa'''

'''tyaji jāti-kula-māna''' - Sri Rāmakrishna had given up three things. What is it? Jāti, kula, māna - tyaji jāti-kula-māna

What is māna? Sammāna. ‘I am a respectable person’. He belonged to the Kulina Brāhmana caste. So ‘I am a Brāhmana’. What is Jāti? I belong to the Brāhmana Jāti. He has given up. When did He give up? The moment.. first He gave up before Upanayana. If you don't allow me to take Bhikshā from Dhani’s hands, I'm not going to take the sacred thread. That time itself He has given up. ‘Truth is what I want. Anything else is immaterial’.

Kula means what? In the Brāhmana family there are distinctions. A Brāhmana who is a cook, a Brāhmana who is a pujari.

They look down in Bengal upon pujari Brāhmanas, because he is doing, what is called a lowly, job for the sake of a little bit of banana rice bundling. That is what Thākur had refused. He is not condemning devotional worship.

( 50:32 mins )

Most Pujaris, they do pooja for what? As a profession! And for a Brāhmana it is degrading Brāhmana Kula. Because, Brāhmana, a true Brāhmana has got only two goals. Adhyayana & Adhyāpana. He must study the scriptures, lead the life, and if someone earnestly comes to take knowledge, he must pass on that knowledge. These are the only two.

Anything else, so many cooks are there. There are all Brāhmanas. Most of our Ashrams whom do they employ? Brāhmana Cooks only. Now we are employing everybody, because we are not getting. Yeah, so that is how… They are also looked down upon. Brāhmanas who serve under other people are also looked down.

Who is a Kulina Brāhmana? He is highly respected among Brāhmanas because he leads. So Kshudhiram was a Kulina Brāhmana. And Sri Rāmakrishna was even more than that. He gave up the sacred thread, And He used to go and clean the lavatories of the lavatory cleaners. Whose lavatory? Rasik’s lavatory. Toilet. Now, you can't even call it a lavatory. You call it, you know, some a place where they answer calls of nature. There is nothing like a lavatory.

Indian lavatories are lavatories? If you want to see a true lavatory go to Japan. Japanese lavatory. It costs 20,000 pounds. You know that? There's a particular name for that. Bidet lavatory. You know that? Yeah, if you want to to enjoy life, you must have one, because the moment you sit – kya aram hai. First class. It warms. And then the temperature of the water is automatically set. You don't need to do anything. Just sit. It will do everything. And it is such a pleasant thing, you don't feel like getting up from them. Even your bed also will not give so much of Sukha. That is Japanese lavatory.

But you know Rasik, they used to dirty the place. Sri Rāmakrishna used to go clean that place with His own hands, and wipe it with His long hair, praying ‘O Mother, Let Me not have pride I'm a Brāhmana. We are all children of the Divine Mother.’ From Divine Mother's point of view, there is no low and high. This is called giving up Kula, Māna. A Brāhmana is respected in society, but He never cared for the societies respect.

One day Sri Rāmakrishna was in His room. Bāburam Mahārāj was sleeping in His room, and one Ramdayal bābu. At night, Sri Rāmakrishna was jumping up and down. Suddenly they woke up. He was spitting, ‘I spit upon name and fame. I spit upon the respect of people. I spit.’ He started spitting there.

And to make a little bit fun, you know who is going to clean it next morning? Only Holy Mother has to clean that one. So you can do whatever you like, and who is moving in that room. After spitting was He taking care not to step on it. Never, never do such a thing.

Anyway, these people understood. What is it? My God, this man, He is teaching us a lesson that we should never give… we are all human. You know, if people don't give us a good seat, when we are invited, then we take offence. I know, through my experience.

There were two fast friends, women, both musicians, good singers. So one day I went there. Whenever there is a function they sing together. This time I saw the other lady had not come. Then, ‘What happened?’ I asked at the end of it, ‘I don't see your friend. What happened?’

‘Oh Swāmiji, she became very angry. She has stopped coming to me. She has stopped talking to me.’ I said, ‘What happened?’ ‘Last time when I had invited you, I was very busy arranging for Pooja. That lady came, I did not greet her. She took offence. She stayed for a short time and then making some excuse she went away. After that no telephone call, No talk, no greeting. Nothing.’ They used to come to the Āshrama, but don't greet each other. Devotees. Both are devotees.

( 55:44 mins )

So, don't think we are very big, you know, if somebody looks down at us or something, we take offence. We take offence at everything. A person looks, take offence. He does not look, take offence. He smiles, take offence. Does not smile, take offence. He speaks to you, take offence. He doesn't speak to you, take offence. We are waiting for that opportunity to take an offence. How much Ahamkāra is there. all related to Ahamkāra.

Sri Rāmakrishna has completely given up Ahamkāra. Sri Rāmakrishna’s gospel. One day Keshav Chandra Sen came. This talk has come. Everybody was praising Keshav. Keshav wanted to tease Sri Rāmakrishna to find out. So they were all praising him. Then ‘Who is he?’, Keshav Chandra Sen is asking the fellows, ‘Who is He?’, pointing to Sri Rāmakrishna, ‘Who is He?’ Immediately, before anyone could reply, ‘I am nothing the dust, of the dust, of the dust of your feet’.

Sri Rāmakrishna knew who was Keshav. And Keshav Chandra Sen knew better than anybody who Sri Rāmakrishna was. That's why Girish Chandra Ghosh used to say ‘This time Sri Rāmakrishna conquered the world through humility’. He taught them how to make salutation to Sādhus, otherwise they were casual about it. - '''Tyaji jāti-kula-māna'''

Before I conclude, In Mundakopanishad, there is a beautiful saying. When a man realizes God, what happens to him.

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiśchidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare

When a person had Ātma-Sakshātkāra - Then what happens? bhidyate hṛdayagranthi - '''bhidyate hṛdayagranthi means what? All the knots of ignorance are completely cut asunder.''' They can never in Future come back to him.

'''chidyante sarvasaṃśayāḥ - all doubts will vanish forever'''. Why? Prathyaksha Dharsana!

'''kṣīyante cāsya karmāṇi -''' all his Karmas… How many karmas? Karma means karma-phala. How many karma-phalas? Sanchitha, Prarbdha & Agāmi. Everything will be totally like jñānāgniḥ sarva-karmāṇi bhasma-sāt kurute tathā ( ज्ञानाग्नि: सर्वकर्माणि भस्मसात्कुरुते तथा )

In Bhagvad Gitā He is telling, the fire of knowledge, how it burns all the Karma phalas. Sukha, dhukka everything is burnt that would be the result. That means he knows I am the Ātman.

I am the Ātman means I am not the body and mind, therefore…. All doubts belong to whom? To the mind. All fears belong to whom? Mind. All knots belong to whom? Mind. All Karma's belong to whom? Body. Karma means karma-phala, it belongs to the body. So when body mind is not there what karma-phala will be there?

I am the Ātman. So that is the result it gives.

'''सम्पद तव श्रीपद भव-गोष्पद-वारि यथाय ( sampada tava śrīpada bhava-goṣpada-vāri yathāy )'''

What a beautiful line. '''sampada tava - your wealth'''. '''Tava''' means your - wealth. '''Bhāva sampada -''' The wealth of the world. What is the comparison? '''Goshpada vāri yathāy''' - '''yathāy means just like goṣpada and vāri'''.

'''Goshpada means what - the place where a cow puts its foot'''. Supposing it depresses, and then the rain comes, how much water is accumulated in that? Only very little. What is the water in the ocean? What is the comparison between this small puddle of water and that ocean of water? So like that. Bhava sampada - bhava means samsara, worldly wealth, and Your wealth, What is the comparison? Absolutely, no comparison.

( 1:00:27 mins )

Therefore whoever gets your Sampada, they don't even look that it is something valuable. Is it something valuable? It is not only not valuable, it is counter valuable. Because it always brings what? Dukha! So what is the Sukha, Dukha ratio? Worldly Sukha, Dukha ratio, What is it? 50:50. 50:50, like a horse and a rabbit. You understand the story? A horse and a rabbit?

It is Swāmi Yatiswarananda Mahārāj’s famous story. What is our devotion to God and the world 50:50. What is 50:50? During Second World War, meat was very rare. The food was rare. Ration. Rabbit meat was even rarer. So one restaurant’s advertisement read ‘Rabbit Meat Served Here’. One fellow, had not eaten for many years, many months. So he went and ordered a plate, a big plate was given. How much meat rabbit will give, if you take out all the fur? Big plate! He was eating, and eating, and eating. He knows what rabbit meat tasted like. He never got any taste. Then he called the cook. ‘Is there really rabbit meat?’He said ‘Yes’. ‘Then why am I not getting any taste?’ ‘Sir, you know rabbits are very scarce. So we have to mix with horsemeat.’ He asked, ‘What is the proportion?’ Cook said ‘50:50’. ‘What do you mean by 50:50?’ ‘One horse and one Rabbit.’

So what is the worldly happiness and unhappiness proportion? 50:50? Dukkha is like the horse. Sukha is like the rabbit. But in Bhagavān’s happiness there is not a trace of Dukha. That is why it is called Ānanda. It is not called Sukha. Sukha, Santosha, Tushti, these are all worldly degrees. But in God's Bliss, there is no degree. It is hundred percent, only hundred percent. Because it doesn't have any opposite. So that is what '''sampada tava śrīpada bhava-goṣpada-vāri yathāy'''

'''Tava śrīpada - tava sampada is śrīpada -''' So what is God's wealth? What is God called in Sanskrit language? Bhagavān. Who is Bhagavān? He who has got Bhaga is called Bhagavān. What is Bahga? Bhaga consists of six characteristics – '''Vairāgya, Śri, Aiśvarya, Vīrya, Jñāna, and Bala''', in infinite qualities that is called Bhaga; and He who possesses these is called Bhagavān.

This is the real sampada. On the first January 1886, when there were many direct disciple serving Sri Rāmakrishna, none of them came there. All householders were there. Then later on they were asked, ‘Sri Ramakrishna was bestowing His Grace, Why did you not come to receive it?’ ‘What are you talking about? Everyday He is giving us. This is not a one-day phenomena.’ This is not a one-day phenomena. Everyday He used to bestow His grace upon some people, but that day it broke the Boundary, He was blessing whoever was coming, even then 2 fellows did not receive it that day. Two fellows. Unfortunate people on that day, later on they received it.

Now, why did they not come? They said something very important. Sharat Mahārāj - He said ‘He's like our father. Whatever wealth I have.. like father's wealth after his death goes to whom? To the children.’ My wealth will go to my children. So what is my wealth? Sri Ramakrishna’s wealth? Viveka, Vairāgya, Bhakti, and Jñāna.

( 1:05:18 mins )

So I will conclude this talk just commenting upon it. Viveka, Vairāgya, Bhakti This is your sampada. And you see here Bill Gates billions of dollars billions of pounds So you ask what sampada you are very rich, what will you do with your will you eat? What will you do if you have money?

You get certain things, which you think will give you happiness. So ultimately what is the sampada? Only happiness But where is this this worldly happiness has got three problems. how many? what are the three? First of all it is limited.

You know any if you are eating a sweet you want to see nice things. So both the fellow who is serving you Rasagulla is a ferocious fellow. Your tongue is enjoying the Rasagulla but your eyes are fearing that fellow, isn't it?

So his words are like karpasa. Idumbas and thatakas. words like that. So it is limited first.

Secondly it always brings its opposite.

If you are enjoying a sweet always, oh for now it is okay. But when can I have it again? Of course dhukka. before eating sweet your to work 24 hours after eating also you have to work to digest it. It is in between a little bit of tickling of the tongue. Momentary happiness. Every sukha in this world brings bandana. What is bandana? I want it again and again and again. Understand it. Three doshas are there. Whereas Ananda is bereft of all the three. It is full. It is infinite. It doesn't bind you. It is not partial and you become free. It will make you free. This worldly a happiness will bind you more but Bagavan’s happiness will release you. It gives Mukthi. once you have that happiness you say I don't want anything else. I want only you. Prathikshamam varthamanam. so

'''sampada tava śrīpada bhava-goṣpada-vāri yathāy'''

Then the next sentence goes..

'''premārpaṇa samadaraśana jagajana-duḥkha jāy || ( प्रेमार्पण समदरशन जगजन-दुःख जाय॥ )'''

If we understand, what is an Avatāra - '''premārpaṇa''' – '''He is an embodiment of Prema'''. Prema comes out of knowledge. '''Because of prema samadaraśana'''.

What is '''samadaraśana'''? '''Equality'''. Not equanimity. Equality. '''Equal sightedness'''. What is equanimity, to keep the mind always calm & quiet. Equal vision means, there is no distinction..Low caste, high Caste, educated, illiterate, Rich, poor, learned & ignorant, we will never make such difference.

Like a mother, who has 5, 6 children she loves every one completely equally, even though she may give different treatment to suit the child’s capacity. But her love is completely equal. If anybody understands it, that person becomes free from all bondage. jagajana-duḥkha jāy.

We will discuss about it in the next class.

( 1:12: mins)
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 10 on 23 June 2019

2025-04-02T07:26:30Z

R verma:

We are discussing the Avatāra Stotram. Here, Avatāra doesn't mean only Sri Rāmakrishna. Any Avatāra, who came in the past and who is going to come in future also.

So can it not change? It cannot change, because, one’s nature, can never be changed. God's nature cannot be changed.

That won't change. Why? Because they come with a power to give. What is the specialty of an Avatāra? A Jīvan-Mukta, you understand, One who has become Free. He also has the same knowledge. What is the difference? The difference is in the power. A Jīvan-Mukta can help hardly anybody, an Avatāra can help a huge number of people.

To contain that power, the person must have that capable vehicle. And that vehicle is called Satva-guna. So He has to come exactly in the same way. Any number of times He comes, He has to come exactly in the same way.

Avatāras do not come at the same time. Each time God comes only by Himself, but He can bring some companions with Him. One, after the other. Not in the same time. What happened last time when they came at the same time? Same thing is going to happen next time also. If Rāma and Krishna come separately they are very friendly. If they come at the same time… ( Parasurāma was an exception )You see, the Hindu concept of an Avatāra is - in whom so ever the power to do good is more manifest, He is an Avatāra .

So Hitler is not called an Avatāra. Only those, who do some positive, some good to humanity. So, one person is enough. And who knows better than God about politics. If two Avatāras come there will be a quarrel. So, He knows. He will come only one at a time. And it is the Same Being who comes again and again and again, okay.

Last class we were discussing Nirbhaya, Bhaya-Rachita. Nirbhaya gatasaṁśaya. First we discussed Tyāgīśvara he naravara dehapade anurāg.

Only by praying can we get love, devotion, discrimination, dispassion etc, and it should be only God's Grace. Without God's Grace, we cannot get God. From the beginning, in the middle, in the end - Grace, Grace and Grace, nothing but Grace. We have to take it for granted.

Just to illustrate this point, Shankarāchārya, you know, He was a follower of Jñāna-Mārga. Jñāna-Mārga means what? They don't accept Saguna Brahma, Nirguna Brahma they accept.

So the Divine Mother wanted to teach Him. One day He was walking. She, Divine mother, had taken the form of an old woman and She was lying in the way. It was a narrow way. Only one person can walk. It is not our Hindu custom that if somebody is lying you put your foot and walk over. That is disrespect. So Shankarāchārya said, ‘Mother please move’. She said, ‘I am unable to move. You make me move’. ‘I am unable to move, You make Me move’. And He touched Her to make Her move. He lost all movement. Then he understood it must be the mother only. Then He prayed. गतिस्त्वं गतिस्त्वं त्वमेका भवानि l

All these came out of one experience. Excepting Śaraṇāgati there is no other way.

( 5:52 mins )

So when a Jñāni, that means a Sādhaka, who is practicing Jñāna-Mārga, he says, Ahaṁ Brahmāsmi, what does that mean? He merges his Ahaṁ in Brahman. A Bhakta says from the very beginning that ‘Oh! Lord, I am nothing. You are everything’. Ultimately, whatever it is, we have to remove our egotism. There is no other way.

'''Śaraṇāgati''' - that is then only we get certain things - Devotion - When devotion comes what happens? The first thing, the first signs that we are having some devotion, fear goes away.

Now tell me what is the relationship between fear and worry? Can you tell me what is the relationship? Will you worry if you are not afraid of something? Only when you are frightened, somebody might do something to me, or somebody may take away something from me, fear comes. When there is fear and when we are helpless then worry comes. I hope you're able to follow me.

Suppose, you know, a small creature, a small insect comes. It can sting. So are you worried? ‘Is it going to sting me?’ You're not worried because the moment it comes near you can squash it. But if a big elephant comes and there is no way to go anywhere, then what is the first thing… first comes fear. Fear turns into worry.

Sri Rāmakrishna used to give this analogy. There was a Zamindār and there was a very poor fellow. This poor fellow had taken the Zamindār to court. Everybody thought how dare this poor fellow take a Zamindār to the court. But behind this poor fellow, there was an even bigger Zamindār there. Otherwise how dare he do that?

So, as soon as a devotee, he thinks I’m a small fellow. But as soon as he acquires devotion he becomes Fearless. How does he become fearless? Because, ‘Behind me my Mother is there; My Father is there; God is there. Who can do anything to me?’ That is the fearlessness that comes.

So Hanuman Singh story, you know? There was a Darwān, Hanuman Singh, at Dakshineswar. He used to wrestle. And a big wrestler had come. And the people, you know, they know this fellow was like a Rākshasa, Bakāsura, Bhimāsura. ( Have you heard what I said? Bhimasura! He looks like an asura. Whoever marries an asuri, what does he become? You understand? He married whom? Rākshasis also are not going to marry human beings. Human beings are there like a delicious Rasagulla. But the husband, he must be like that only. Excepting, Sūrpanakha was an exceptional case.)

So they arranged a wrestling match. From the day it was fixed, that fellow went on eating everyday eggs, chicken, Ghee, all that pushtikara āhāra. What was Hanuman Singh doing? He was eating only once a day, day by day will be coming thinner. But he used to come in the morning, make pranām to Thākur. He used to come in the evening make pranām. And Thākur blessed him, ‘You are going to win, don't worry’. Don't worry.

( 10:26 mins )

Did I tell you about ‘Don't worry Clinic’? Even if you heard you not remember it is. There was a Doctor who named his surgery ‘Don't worry Clinic’. So somebody was puzzled, intrigued. What do you mean by don't worry Clinic? He said look here, ‘Suppose you are sick, and you come to my surgery. Only two things can happen. Either you get well or you don't get well. If get well nothing to worry. If you don't get well only two things can happen. What is it? You would die, it means either you go to heaven or you go to hell. If you go to Heaven what is there to worry. But supposing you go to hell, you meet all your old friends there, so nothing to worry. Friends, are there. Without friends It is suffering. With friends it is majā hi majaa hai.

So a devotee as soon as he…. A child, Sri Rāmakrishna used to say - so long as the mother is not there, he is terribly frightened, worried. The moment the mother is, it is for the mother to worry about it. So that strength he will get, ‘My mother Is there, what is there for me to worry about?’ Is it not a fact?

Prahlāda, as an example. Best example. Was he worried? ‘My father is going to torture me, kill me, and all those things.’ ‘Do whatever you like. I have nothing to worry. It is my Father's, my Mother's worry.

And incidentally was Prahlāda looking upon Vishnu as mother or father? From our Viewpoint, it is both Mother and Father. From a spiritual point, there is no mother or father. It is a protective power. What is that power? I am the child of God. And what is God? Soul, Ātman.

So, if God is Ātman and I am the child of Ātman who am I? I am Ātman. Ātman doesn't have a body mind. So there is nothing to lose, nothing to gain.

So Heya & Upādeya - both are not here. '''Heya - means something to be discarded''' and '''Upādeya - means something to be obtained.''' Both will not be there.

So what is our problem? Either we fear losing something or not getting something which we want. That fearlessness -'''Nirbhaya'''. That is why when Yājnavalkya instructed Janaka, and Janaka understood, realised, then certificate was given by the Guru. ‘Abhayam vai, Janaka, prapto'si’ - ‘Janaka, you have attained fearlessness’. Because to fear there must be a second object. In Infinity where is the second object?

So '''gatasaṁśaya - there will be no doubt'''. When a person has direct experience of Truth there cannot be any other type of knowledge. Knowledge obtained by from the scriptures, even from the Guru. You may have faith, but faith must be translated into fact.

That means what? Fact can be only through Experience. Direct experience. Pratyakṣa''.'' it is called Pratyakṣa. It is called aparokṣa. It is called Parāvidya.

What is '''Parāvidya? I become knowledge. Aparāvidya. I have knowledge.'''

So if we know all the scriptures, is it Parāvidya or Aparāvidya? Aparāvidya. Lower knowledge. ‘I have’.

That's why you know the fun? Muṇḍakopaniṣad ''-'' So the disciple approaches the Guru, then he says, ‘Teach me the highest knowledge’. What is that? By knowing which every knowledge can be obtained.

( 15:07 mins )

‘Knowing which’ - so Suppose there are a million ornaments made out of gold. You don't need to know if this is a ring, this is a necklace, this is a bangle. You don't need to do that to obtain knowledge. You get the knowledge of gold, then you get the knowledge of everything.

Because everything is nothing but an ornament, always remember, made of nothing but pure gold. There is no object called ornament. There is only one object. What is the object? Only gold.

Then what is the ornament? Gold in a particular shape and name and utility. This Nāma, Rūpa and Prayojana is called ornament. Ornament is not a special object. Somehow we are under that delusion. If it were an object, the Goldsmith can take your gold, he can give you the ornament - because two objects. So if he takes the gold he is taking with him the ornament also. If he takes the ornament, he is taking away the gold also.

So again, and again we will emphasise, there is no World Only God. What is the world then? God with a name and forms is called the world. And world without name and forms is called God.

Many times we will repeat it, because we know it but it doesn't go inside.

Gatasaṁśaya - there will be no doubt.

God is the world. God with name and form is world. Like a bangle is a name, a particular shape of material, called gold. And because of a particular utility it is called a bangle.

From the practical point of view, what we are discussing, is the truth in a theoretical form. It is the truth, but it is in a theoretical form. What is a theoretical form? I have not realized it.

So what is a Sādhana? I will give an example, Swāmiji said, ‘What is karma yogā? Serving man looking upon him as God. Śiva Jñāne Jīva Sevā.’ Is it clear?

What are we looking at? Anything? Jīva! Jīva doesn't mean only man. Jīva means any living creature, any non living creature also is Jīva only. So can you serve a non-living creature? Yes! When you try to keep the environment right, you're serving whom? God. Śiva

It is a very funny thing. Supposing you are saving a river from pollution. Looking upon the river as what? Gangā nadi, Yamunā or Brahmaputra, etc, etc, or a mountain or a forest? Whom are you really serving? Are you serving God or are you serving yourself? If you save a forest who is saved? You are saved. If you make a river pure, who is saved? You are saved. Whatever you do, actually doesn't make anything any difference to God. It makes a difference only to us. You understand now? So Sādhana is to look up on every single thing in this world with the eyes ‘This is divine’. The chair is divine, the AC is divine, etc.

( 20:03 mins )

So gatasaṁśaya – nirbhaya gatasaṁśaya. Then dṛṛhaniścaya

Lajjā in English language it translated as modesty or shamefulness. When we have to do something… in what context Thākur was giving this Upadesam to the devotee? He says that by taking God's name, you will progress in spiritual life. But inside you are getting the feeling that what do they other people think about me if I take God's name? They think this is a superstitious fool. He is not a practical person. Even us.

Suppose you are asked to dance here. Will you do it? You don't do it, but you enjoy other people dancing. In the name of God, you know In Belur Math and in other places. South India I have not seen, but Belur Math on Thākur ’s Birthday & other occasions, all 200 Sādhus, they go early morning around the temple – এসেছে নূতন মানুষ দেখবি যদি আয় চলে ( Aseche Nuton Mānush Dekhbi Jodi Aaye Chole ) all rhythmic they are dancing like this. Chaitanya Mahāprabhu has introduced it.

Children also do that in Joyfulness, but when we become old, ‘Should we dance? What will the other fellow think about me?’ This is called Lajjā.

But we are Shameless with regard to many other things. This shamelessness is a great quality I tell you even from the worldly point of view. Suppose you're invited for a feast. And such nice dishes are there. One serving, Okay Normal. Second serving a little less Normal, but okay, but you still feel I must have more. Then the host is asking ‘Shall I give some more?’ What do you say? ‘No, no, no no, no’. The Plate is here. He is saying no no no like that.

If it is a person known to you, don't hesitate, eat shamelessly Thākur’s teaching. After all he is offering and so what if suppose he thinks you're ignorant. Okay, let him think he will lose. You will not lose anything. So eat shamelessly, meditate shamelessly, serve shamelessly All this Lajjā, Bhaya. Don’t fear about what do the other people think about me.

So Modesty is necessary. But what type of modesty? Under what circumstances? soWhen you are doing something wrong, modesty certainly is a big break, being a devotee of Sri Rāmakrishna, can I do this wrong thing?

Is Lajjā a form of fear or hatred? No, there is you see, if you have read, studied Holy Mother’s teachings, modesty is the greatest ornament of every woman. Lajjā mahad bhūshanam. This is the greatest ornament for woman. So what is it really saying? It has nothing to do with fear of anything. They want to shamelessly exhibit their body, that is called immodesty. There modesty is necessary.

Here in this case, your modesty is preventing you showing your devotional emotions. You want to sing. That is there in the Gospel. ‘M’ was an elderly person. Sri Rāmakrishna was asking, ‘Join in the singing’, but what do the others think about me? But even if you don't sing, they already think about you, there is nothing to lose. Already they are thinking many bad things about you.

( 25:22 mins )

Now you understand modesty could be both positive and negative. When shameful things, unrightful things are to be done, being modest means don't do it. And when good things have to be done, then break your so called modesty. In fact modesty is a kind of fear. Modesty is a kind of fear. What do the other people think about me. No! In good things you must break that modesty. That is what Sri Rāmakrishna meant.

If anything is preventing you from going nearer to God, in the name of society, good name, etc, etc, then you break them. I can give one more example. Suppose there is a big, very respectable man. Big, rich man, and a very powerful man. And some normal people, they are taking God's name, dancing. Would that man dare to come and dance with them? But if he is a devotee, he should not think ‘I'm a big man, and a rich man, what do people think about me? Will they take advantage of me?’ This is another fear, ‘If I mix with others, will they take undue advantage of me?’ No!

You have to be intelligent and the same time you express your devotion. Otherwise, this immodesty itself becomes a great obstruction. Your mind says go & jump. But your outward circumstances say don't do it. So actually you are harming yourself.

So both meanings are there - for everything. Fear for the bad thing is very good. To do some shameful thing I fear, ‘What do people think about me?’ Is it good or bad? It is good because that will prevent you from doing something bad.

What I'm trying to tell you is fear is a very general concept, but fear in what sense are we talking? We are not fearing doing bad things. You see, when nobody knows we can do many things, isn't it? If I want to kill somebody, I don't kill. Why? Because fear of Police, fear of public opinion. But if you get that fellow somewhere in the secret, where you shoot him down, will you fear? You'll be glad isn't it?

In Ireland, Ireland is a country where Protestants and Catholics always fight with each other. So when any one of them gets the other one in darkness they will be very happy. One day a man was walking after seven o'clock. Suddenly he felt the butt of a gun, ‘Are you a Catholic or a Protestant?’ So the other fellow also doesn’t know. So this fellow thought, ‘If I say Catholic and he is a Protestant he will kill me. If I tell him I am a protestant, maybe he's a Catholic and he will kill me’. He simply said, you know what he said. ‘I am a Jew’. The fellow there, he jumped up and down and said ‘Boy, Oh boy, Am I the luckiest Arab in the whole world?’ Bec Arabs want to kill Jews.

So, every emotion has got a negative side and a positive side. Many of us don't dare to do certain things because of this what is called unnecessary fear. It is all fear. Lajjā is fear.

Ghṛṇa is also fear. Hatred. Terrible hatred is called Ghṛṇa. agrea. Dveṣa is a milder form. Ghṛṇa, you look down upon that fellow. These are psychological variations.

Since the topic came I’m just taking it. Kamsa feared Sri Krishna Kamsa feared Krishna. Shishupala, Dantavakra hated Krishna. So that is called Dveṣa. But they did not look down upon Krishna as an inferior person. They know the strength of Krishna. ‘We don't dare to fight with him person-to-person. But from behind, yes we can kill Him’. You understand now?

( 30:24 mins )

Whereas Ghṛṇa means you look down upon that fellow like, you know, Ghṛṇa is more like when an earthworm or a cockroach comes to you. When you see a cockroach, do you fear the cockroach? And do you hate cockroaches? But you have Ghṛṇa towards it.

There was this husband, and one day a Swāmi asked him, ‘I am pleased with you. What do you want to become in your next birth?’ He said I want to become a cockroach. The Swāmi was shocked, ‘Why?’ ‘Because my wife fears only cockroach, not me.’

You understand now? Ghṛṇa is looking as if it is the most inferior object in this world. Any dirty thing we have Ghṛṇa. Some dung is there, Cow dung or man dung, some such thing. How do we look at it? Ghṛṇa is there. Dvesha is much higher. What is Dvesha, now you understand? I know my enemy is a very powerful person. I can't look down upon him, but I hate him because he is giving me trouble.

But all the three are variations of what? Fear! All the variations! ‘What do people think?’ That is fear. ‘And I looked down upon some person’.

Lajjā, Ghṛṇa, Bhaya. Sri Rāmakrishna used to say often, for a devotee, in the matter of taking God's name, meditation, worship, dancing, singing of God's name - ‘Do not cherish Lajjā, Ghṛṇa and Bhaya’.

And we extend it - not Sri Rāmakrishna. You see when you're eating, eat shamelessly. You feel like eating, and ‘what do other people think? They think I'm a glutton’. So when others are not there what are you doing? When other people are not there, food is available, what do you think you do? Glutton only. Now we are afraid to show ourselves in the Public. Public - ‘We want such a modest person. He eats only this much.

There is a fellow called Devaduta. He is seen eating only this much during day time. But every day he was becoming like a Balloon, round and round. How can he become? Divā na bhuṅkte, rātrau bhuṅkte, Day time he is not eating, nighttime firing, that’s what we call it, firing. Okay.

So nirbhaya gatasaṁśaya.

'''Dṛṛhaniścaya - His will becomes absolutely one-pointed'''. Why? Because He knows this is the most worthy object in this world. And we also become Dṛṛhaniścaya if we have the right discrimination.

I’m giving you small examples to make the point clear. Suppose, there are two bottles, on one is written ‘virulent poison’. On the other is written Chyavanaprasa or some tonic. So unless you want to die, what would be your strongest will? Which one do you want to take? Do you think, ‘Shall I take this, shall I take the other one’, will you be thinking about it a hundred times? First instinct is, the moment you read poison - out!

That is called Dṛṛhaniścaya. Without the least bit of doubt. One pointedness of the Will is called Dṛṛhaniścaya.

and Sri Rāmakrishna - Nirbhaya. You see, when people used to fear, even in daytime, to enter into Panchavati jungle for fear of snakes, scorpions and ghosts. Night time ghosts. Day time scorpions and snakes.

( 35:01 mins )

Here in Bangalore only, few days back, one poisonous baby snake bit one small girl. Why? I was very shocked to hear the news. This is the season for snakes to give birth. I did not know earlier. After reading this, while I'm walking, I don't step into the rubble. Because if this is the season, who knows?

So, in one house a snake had given birth to a poisonous baby. And the watchman he tried to shoo it away. That fellow got so angry, this girl was coming down the stairs, it went and bit immediately. They had to admit her in the hospital before she could have…. She could have been killed. Because baby snake doesn't mean only babies will die. Baby snake can kill non babies also. So they got the poison, and gave her anti poison injection.

What I am trying to tell you is Sri Rāmakrishna, absolutely no fear! Whole night He would go and sit under the Panchavati, naked also. Were there mosquitoes or not? Tell me the answer? Were there mosquitoes or not? Were they small or big? And did they become big or not? After Sri Rāmakrishna started practicing meditation there, did they become big or not?

You understand now? He had absolutely no fear. Hriday feared. You know that incident? You read the…

Then '''gatasaṁśaya - Sri Rāmakrishna had absolutely no doubt whether Divine mother exists or not'''. He had no doubt. But what did He have? Mother, Can I have your darshan or not?

Then once He makes up his mind. How Sri Rāmakrishna makes up His mind, we are discussing now, with the help of Sri Ramakrishna’s life. Whenever Sri Rāmakrishna was about to undertake a particular type of Sādhana, what is the first thing He will do? He will divide his own mind into 2. One part of the mind to be examined, the other part of the mind to examine.

He will ask, ‘O, mind, do you really want to attain this?’ Only without a doubt, immediately, without thinking, if the other part of the mind says, ‘Yes, I don't want anything else excepting this.’ That is the first question.

Second question. ‘Are you ready to pay the payment?’ Whatever is required sacrifice, Sādhana, are you prepared to pay?

What is our case? In both the cases the answer is I will think later. Yes, even if we sometimes say, ‘I want God’, are you prepared?

That is why God business is a Divāla business from the very beginning. You understand? God business, is a foregone conclusion, it is a Divāla business. Divāla business means failed business. Why? For a business to succeed three conditions are necessary.

* The first condition is that there must be the scarcity of material. Because if it is available in plenty everywhere, there would be no demand for it. Scarcity
* Second is there must be really some demand for it.
* Thirdly, It must be priced so that the fellows who want to buy are capable of buying it.

Now what is God's business?

* God is available everywhere at all times.
* Second condition, there are practically no Demanders.
* Third condition is even if some rare fellow says, ‘Ok. I want God’, but the price is so high. Enough is enough. I don't have that much price to pay’.

You understand now? God's business is a Divāla business even before it started.

Okay. Sri Rāmakrishna had all these 3 qualities. That's why the Swāmiji had written ‘nirbhaya gatasaṁśaya dṛṛhaniścaya’.

( 40:00 mins )

'''Saṁśaya - without the least bit of Doubt.'''

What is the doubt? Two points here -

# This is the best object, therefore, I want only that object.
# Second I should be… I am capable of obtaining it.

This psychology, most people don't know. I told you many times, I will tell you again. You see all of us are citizens of India. Any one of us can become prime minister. So if I ask you, how many of you would like to become Prime Minister? How many of you would like to become Prime Minister? Practically none. Does it mean that you don't want to become Prime Minister? You are saying, ‘I don't want to become Prime Minister’, does it mean you don't want to become Prime Minister? The thing is that first of all, even if you compete, you won't get back even the deposit. Is it not a fact? We know it. Secondly even if we somehow get elected, The price is very high, because every gun is targeting only whom – Minister, PM etc. All those fellows. These are facts.

That's why they always go with the bodyguards. They can't simply go like that. And they must have thick skins. If they are frightened, blood pressure goes up. Anytime they see some beard, blood pressure goes up. You know beard is always associated with either sardarji or terrorists. There is always fear, you know, here also, every Hindu fears a musalman. That's why they behave so politely

Your father, you know, we wanted to take our Thākur’s photo in front. There was a debate whether we should go from inside the compound or whether we should go outside the compound, because the mosque is there. Then we decided without making much noise, we will take it from outside. Yes. Your father was the DGP. And then he advised, because there are fanatical fellows, they can raise a huge issue. Every Hindu is holding his breath because of the fear of Musalman. Only when they enter into the ashram, they heave a sigh of breath. That is what they also know.

Worst fellows in the world are Hindus. I am also included. Hindus are the greatest enemies of Hindus. Hindus are the Worst traitors. This is a fact I am telling. Even today that is the fact. Who is stroking this hatred between Hindus and Muslims? Hindus! And who is supporting the Muslims? Hindus! Your Rahul Gandhi, your Mamata Banerji, all these fellows, What are they doing? For the sake of keeping…. They are all gundas. 200 Muslims came, when polling was going on, to prevent Hindus from voting at all. Openly it is coming. Even Modi could not do anything. You can see the idea. How long it is going to hold I don’t know.

Anyway, these are the characteristics - nirbhaya gatasaṁśaya

'''niṣkāraṇa-bhakata-śaraṇa''' - '''Who is The Refuge of all devotees? Only God'''.

But if God also becomes a businessman and says, what am I going to get out of your devotion? Yes, I will take You under My wing, but what are you going to pay? If He demands, He is not going to get a single devotee.

So '''niṣkāraṇa - He gives refuge to the devotees without expecting anything from the devotees.''' All that He wants us to do, ‘Oh Lord, You are my Mother. You are my Father. I take refuge in You’. He just wants to hear that.

That's why when Vibishana came with three ministers, four ministers to Rāma. In Rāmāyana, before the war started, Vibishana advised Ravanasura, ‘You are doing wrong things, you give back Sitā & take refuge at His feet. Rāma will not harm you. He will give you shelter, I know Him’. But his brother says, ‘You are a paramashatru, like cancer born in one's body, instead of helping me, supporting me, You're advising me. Get the hell out of here’. And he got out of the hell. So he came to Rāma.

( 45:19 mins )

Rāma was testing everybody, ‘What should we do? Vibhishana came. Shall I give him shelter?’ Everybody said, practically, ‘He is coming as a spy to find out what is your force etc. Don't trust. He is a Rākshasa. Then He asked Hanuman. Hanuman said, ‘I know Vibhishana. I have seen him when I went there. He is really a righteous person, and he is your devotee.’ Rāma knew all those things. And He utters, ‘Anybody says, ‘O Rama, I take refuge in you, once, there after he may leave me, But I will not leave him. This is my Vrata.’

I forgot the Sanskrit shloka. It’s a wonderful shloka. And this applies to all the Avatāras, whether it is Krishna, Chaitanya, Rāmakrishna, Jesus, Buddha – Dharmam sharanam gachchāmi, Budhdham sharanam gachchāmi, Rāmakrishnam sharanam gachchāmi, Only once.

He takes our words at face value and He will never ever leave us. So this is what is being – '''niṣkāraṇa-bhakata-śaraṇa'''

The second point about it is only He can give us the refuge. Why? God Alone can give us refuge. Nobody else can give refuge. Why? Because they themselves are shelterless.

One fellow is being helplessly carried by the current of a river. Another fellow was thinking, ‘Shall I jump or not into the river?’ The other fellow was looking at him, ‘Hey come with me. I will give you shelter. I will hold you.’ That fellow himself is being carried away…

Isko Hindi me kuch kahete hain. ‘Kambal nahi chhodti’ You know that? There were two sadhus in Uttar Kāshi. You know, in Uttar Kāshi winter season is very very cold. They don't have warm clothing. They went out to take a bath. One older sadhu & one younger sadhu. Suddenly they saw a thick blanket, floating. They thought God has given this blanket.

Elder man said to the younger one, ‘Go quickly and catch hold of it. And bring it to the shore’. So this fellow jumped, went near, caught hold of the Kambli . He also started floating along with the Kambli. Then the Elder one, who's running by the side, He says ‘Ai, Kambli ko le aao.’ He says, ‘I’m not able to bring the Kambli here’. ‘All right, you come away’. ‘The Kambli is not allowing me to come away’. It was a black bear. Once he caught hold of this fellow it is not leaving him.

One fellow is helplessly being carried away. He dares to say to the other fellows, ‘You come and take refuge in me.’ Who in this world can save us? All of us, we are all Samsara Sāgara. We ourselves are floating away, who can dare to say that I will give you refugee? Who can give? Only God can give. '''niṣkāraṇa-bhakata-śaraṇa'''

'''tyaji jāti-kula-māna''' - Sri Rāmakrishna had given up three things. What is it? Jāti, kula, māna - tyaji jāti-kula-māna

What is māna? Sammāna. ‘I am a respectable person’. He belonged to the Kulina Brāhmana caste. So ‘I am a Brāhmana’. What is Jāti? I belong to the Brāhmana Jāti. He has given up. When did He give up? The moment.. first He gave up before Upanayana. If you don't allow me to take Bhikshā from Dhani’s hands, I'm not going to take the sacred thread. That time itself He has given up. ‘Truth is what I want. Anything else is immaterial’.

Kula means what? In the Brāhmana family there are distinctions. A Brāhmana who is a cook, a Brāhmana who is a pujari.

They look down in Bengal upon pujari Brāhmanas, because he is doing, what is called a lowly, job for the sake of a little bit of banana rice bundling. That is what Thākur had refused. He is not condemning devotional worship.

( 50:32 mins )

Most Pujaris, they do pooja for what? As a profession! And for a Brāhmana it is degrading Brāhmana Kula. Because, Brāhmana, a true Brāhmana has got only two goals. Adhyayana & Adhyāpana. He must study the scriptures, lead the life, and if someone earnestly comes to take knowledge, he must pass on that knowledge. These are the only two.

Anything else, so many cooks are there. There are all Brāhmanas. Most of our Ashrams whom do they employ? Brāhmana Cooks only. Now we are employing everybody, because we are not getting. Yeah, so that is how… They are also looked down upon. Brāhmanas who serve under other people are also looked down.

Who is a Kulina Brāhmana? He is highly respected among Brāhmanas because he leads. So Kshudhiram was a Kulina Brāhmana. And Sri Rāmakrishna was even more than that. He gave up the sacred thread, And He used to go and clean the lavatories of the lavatory cleaners. Whose lavatory? Rasik’s lavatory. Toilet. Now, you can't even call it a lavatory. You call it, you know, some a place where they answer calls of nature. There is nothing like a lavatory.

Indian lavatories are lavatories? If you want to see a true lavatory go to Japan. Japanese lavatory. It costs 20,000 pounds. You know that? There's a particular name for that. Bidet lavatory. You know that? Yeah, if you want to to enjoy life, you must have one, because the moment you sit – kya aram hai. First class. It warms. And then the temperature of the water is automatically set. You don't need to do anything. Just sit. It will do everything. And it is such a pleasant thing, you don't feel like getting up from them. Even your bed also will not give so much of Sukha. That is Japanese lavatory.

But you know Rasik, they used to dirty the place. Sri Rāmakrishna used to go clean that place with His own hands, and wipe it with His long hair, praying ‘O Mother, Let Me not have pride I'm a Brāhmana. We are all children of the Divine Mother.’ From Divine Mother's point of view, there is no low and high. This is called giving up Kula, Māna. A Brāhmana is respected in society, but He never cared for the societies respect.

One day Sri Rāmakrishna was in His room. Bāburam Mahārāj was sleeping in His room, and one Ramdayal bābu. At night, Sri Rāmakrishna was jumping up and down. Suddenly they woke up. He was spitting, ‘I spit upon name and fame. I spit upon the respect of people. I spit.’ He started spitting there.

And to make a little bit fun, you know who is going to clean it next morning? Only Holy Mother has to clean that one. So you can do whatever you like, and who is moving in that room. After spitting was He taking care not to step on it. Never, never do such a thing.

Anyway, these people understood. What is it? My God, this man, He is teaching us a lesson that we should never give… we are all human. You know, if people don't give us a good seat, when we are invited, then we take offence. I know, through my experience.

There were two fast friends, women, both musicians, good singers. So one day I went there. Whenever there is a function they sing together. This time I saw the other lady had not come. Then, ‘What happened?’ I asked at the end of it, ‘I don't see your friend. What happened?’

‘Oh Swāmiji, she became very angry. She has stopped coming to me. She has stopped talking to me.’ I said, ‘What happened?’ ‘Last time when I had invited you, I was very busy arranging for Pooja. That lady came, I did not greet her. She took offence. She stayed for a short time and then making some excuse she went away. After that no telephone call, No talk, no greeting. Nothing.’ They used to come to the Āshrama, but don't greet each other. Devotees. Both are devotees.

( 55:44 mins )

So, don't think we are very big, you know, if somebody looks down at us or something, we take offence. We take offence at everything. A person looks, take offence. He does not look, take offence. He smiles, take offence. Does not smile, take offence. He speaks to you, take offence. He doesn't speak to you, take offence. We are waiting for that opportunity to take an offence. How much Ahamkāra is there. all related to Ahamkāra.

Sri Rāmakrishna has completely given up Ahamkāra. Sri Rāmakrishna’s gospel. One day Keshav Chandra Sen came. This talk has come. Everybody was praising Keshav. Keshav wanted to tease Sri Rāmakrishna to find out. So they were all praising him. Then ‘Who is he?’, Keshav Chandra Sen is asking the fellows, ‘Who is He?’, pointing to Sri Rāmakrishna, ‘Who is He?’ Immediately, before anyone could reply, ‘I am nothing the dust, of the dust, of the dust of your feet’.

Sri Rāmakrishna knew who was Keshav. And Keshav Chandra Sen knew better than anybody who Sri Rāmakrishna was. That's why Girish Chandra Ghosh used to say ‘This time Sri Rāmakrishna conquered the world through humility’. He taught them how to make salutation to Sādhus, otherwise they were casual about it. - '''Tyaji jāti-kula-māna'''

Before I conclude, In Mundakopanishad, there is a beautiful saying. When a man realizes God, what happens to him.

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiśchidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare

When a person had Ātma-Sakshātkāra - Then what happens? bhidyate hṛdayagranthi - '''bhidyate hṛdayagranthi means what? All the knots of ignorance are completely cut asunder.''' They can never in Future come back to him.

'''chidyante sarvasaṃśayāḥ - all doubts will vanish forever'''. Why? Prathyaksha Dharsana!

'''kṣīyante cāsya karmāṇi -''' all his Karmas… How many karmas? Karma means karma-phala. How many karma-phalas? Sanchitha, Prarbdha & Agāmi. Everything will be totally like jñānāgniḥ sarva-karmāṇi bhasma-sāt kurute tathā ( ज्ञानाग्नि: सर्वकर्माणि भस्मसात्कुरुते तथा )

In Bhagvad Gitā He is telling, the fire of knowledge, how it burns all the Karma phalas. Sukha, dhukka everything is burnt that would be the result. That means he knows I am the Ātman.

I am the Ātman means I am not the body and mind, therefore…. All doubts belong to whom? To the mind. All fears belong to whom? Mind. All knots belong to whom? Mind. All Karma's belong to whom? Body. Karma means karma-phala, it belongs to the body. So when body mind is not there what karma-phala will be there?

I am the Ātman. So that is the result it gives.

'''सम्पद तव श्रीपद भव-गोष्पद-वारि यथाय ( sampada tava śrīpada bhava-goṣpada-vāri yathāy )'''

What a beautiful line. '''sampada tava - your wealth'''. '''Tava''' means your - wealth. '''Bhāva sampada -''' The wealth of the world. What is the comparison? '''Goshpada vāri yathāy''' - '''yathāy means just like goṣpada and vāri'''.

'''Goshpada means what - the place where a cow puts its foot'''. Supposing it depresses, and then the rain comes, how much water is accumulated in that? Only very little. What is the water in the ocean? What is the comparison between this small puddle of water and that ocean of water? So like that. Bhava sampada - bhava means samsara, worldly wealth, and Your wealth, What is the comparison? Absolutely, no comparison.

( 1:00:27 mins )

Therefore whoever gets your sampada. They don't even look very that is something valuable. Is it something valuable? It is not only not valuable. It is counter valuable because it always brings what dhukka so what is the Suka: dhukka ratio. World’s Suka: dhukka ratio current C What is it? 50 :50. 50 50.

50 50 like A horse and a rabbit. Understand the story A horse and a rabbit. Is swami Yathiswaranandaji maharaj’s famous. What is our devotion to God and the world 50/50. What is 50/50. During Second World War, meat was very rare. The food was rare. Ration. So this rabbit meat was even rarer. So one restaurant’s ad read “Rabbit Meat Served Here”. One fellow, had not eaten for many years, many months. So he went and ordered a plate, big plate was given. How much meat rabbit will give if you take out all the fur? Big plate he was eating and eating and eating he knows what rabbit meat was. He never got any taste. Then he called the cook. Is there really rapid meat? He said yes. then why I'm not getting? Sir, you know rabbits are very scarce. So we have to mix with horsemeat. He asked what is the proportion? Cook said 50/50. What do you mean by 50/50. One horse? And one Rabbit, (Laughter)

So what is the worldly happiness and unhappiness proportion 50/50? Dhukka is like the horse. Sukha is like the Rabbit. But in Baghavan’s happiness there is not a trace of Dhukka.

So that is why it is called ananda. It is not called Sukha. Sukha, santosha, tushty these are all worldly degrees. But in God's Bliss, there is no degree. It is hundred percent only hundred percent. Because it doesn't have any opposite. So that is what sampada tava sripada bhava goshpada vari yatahai.

So what is God's wealth? Why what is God called in Sanskrit language? Baghavan. who is Baghavan ? he who has got Baga is called Baghavan. What is Baga? Baga consists of six characteristics – VairaGhia, SRI, Aishwarya, virya, where are ya like that one more. I forgot if the sixth.

(aiśvaryasya samagrasya

vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva

ṣaṇṇāṁ bhagam itīṅganā)

ऐश्वर्यस्य समग्रस्य वीर्यस्य यशसः श्रियः।

ज्ञान-वैराग्ययोश्चैव षण्णां भग इतीरणा॥

(Viṣṇu Purāṇa 6.5.47)

in infinite qualities that is called “Baga”; and he who possesses this one is called Baghavan.

This is the real sampada. On the first January 1886 and there were many direct disciple serving Sri Ramakrishna. None of them ever came there. All householders something then later on. They were asked, Sri Ramakrishna is bestowing his grace. Why did you not come to receive it? What are you talking about? Every day? First of all He is giving us. This is not a one-day phenomena is not a one-day phenomena. Every day He used to bestow his grace upon some people but that day it broke the Boundary, he was blessing whoever was coming, even then 2 fellows did not receive that day. Two fellows. Unfortunate people on that day later on they received it. Now, why did they not come they said something very important. Sharath Maharaj - he said he's like our father. Whatever wealth I have like father's wealth after his death goes to whom? To the children my wealth will go to my children. So what is my wealth. Sri Ramakrishna’s wealth?

Viveka, vairagya, bakthi and Gnana. So I will conclude this talk just commenting upon it. Viveka, vairagya, bakthi This is your sampada. And you see here Bill Gates billions of dollars billions of pounds So you ask what sampada you are very rich, what will you do with your will you eat? What will you do if you have money?

You get certain things, which you think will give you happiness. So ultimately what is the sampada? Only happiness But where is this this worldly happiness has got three problems. how many? what are the three? First of all it is limited.

You know any if you are eating a sweet you want to see nice things. So both the fellow who is serving you Rasagulla is a ferocious fellow. Your tongue is enjoying the Rasagulla but your eyes are fearing that fellow, isn't it?

So his words are like karpasa. Idumbas and thatakas. words like that. So it is limited first.

Secondly it always brings its opposite.

If you are enjoying a sweet always, oh for now it is okay. But when can I have it again? Of course dhukka. before eating sweet your to work 24 hours after eating also you have to work to digest it. It is in between a little bit of tickling of the tongue. Momentary happiness. Every sukha in this world brings bandana. What is bandana? I want it again and again and again. Understand it. Three doshas are there. Whereas Ananda is bereft of all the three. It is full. It is infinite. It doesn't bind you. It is not partial and you become free. It will make you free. This worldly a happiness will bind you more but Bagavan’s happiness will release you. It gives Mukthi. once you have that happiness you say I don't want anything else. I want only you. Prathikshamam varthamanam. so

sam¬pada tava śrī¬pada bhava-goṣpada-vāri yathāy |

Then the next sentence goes..

pre¬mār¬paṇa samadaraśana jagajana-duḥkha jāy

if we understand, what is an Avatara, premarpana – he is an embodiment of Prema. Prema comes out of knowledge. Because of prema Samadharsana. What is samadharsana? Equality. Not equanimity. Equality. Equal sightedness. What is equanimity, to keep the mind always calm & quiet. Equal vision means, there is no distinction..Low caste, high Caste, educated, illiterate, Rich, poor, learned & ignorant, we will never make such difference.

Like a mother, who has 5, 6 children she loves every one completely equally, even though she may give different treatment to suit the child’s capacity. But her love is completely equal. If anybody understands it, that person becomes free from all bondage. jagajana-duḥkha jāy.

We will discuss about it in the next class.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 10 on 23 June 2019

2025-03-28T07:35:06Z

R verma:

We are discussing the Avatāra Stotram. Here, Avatāra doesn't mean only Sri Rāmakrishna. Any Avatāra, who came in the past and who is going to come in future also.

So can it not change? It cannot change, because, one’s nature, can never be changed. God's nature cannot be changed.

That won't change. Why? Because they come with a power to give. What is the specialty of an Avatāra? A Jīvan-Mukta, you understand, One who has become Free. He also has the same knowledge. What is the difference? The difference is in the power. A Jīvan-Mukta can help hardly anybody, an Avatāra can help a huge number of people.

To contain that power, the person must have that capable vehicle. And that vehicle is called Satva-guna. So He has to come exactly in the same way. Any number of times He comes, He has to come exactly in the same way.

Avatāras do not come at the same time. Each time God comes only by Himself, but He can bring some companions with Him. One, after the other. Not in the same time. What happened last time when they came at the same time? Same thing is going to happen next time also. If Rāma and Krishna come separately they are very friendly. If they come at the same time… ( Parasurāma was an exception )You see, the Hindu concept of an Avatāra is - in whom so ever the power to do good is more manifest, He is an Avatāra .

So Hitler is not called an Avatāra. Only those, who do some positive, some good to humanity. So, one person is enough. And who knows better than God about politics. If two Avatāras come there will be a quarrel. So, He knows. He will come only one at a time. And it is the Same Being who comes again and again and again, okay.

Last class we were discussing Nirbhaya, Bhaya-Rachita. Nirbhaya gatasaṁśaya. First we discussed Tyāgīśvara he naravara dehapade anurāg.

Only by praying can we get love, devotion, discrimination, dispassion etc, and it should be only God's Grace. Without God's Grace, we cannot get God. From the beginning, in the middle, in the end - Grace, Grace and Grace, nothing but Grace. We have to take it for granted.

Just to illustrate this point, Shankarāchārya, you know, He was a follower of Jñāna-Mārga. Jñāna-Mārga means what? They don't accept Saguna Brahma, Nirguna Brahma they accept.

So the Divine Mother wanted to teach Him. One day He was walking. She, Divine mother, had taken the form of an old woman and She was lying in the way. It was a narrow way. Only one person can walk. It is not our Hindu custom that if somebody is lying you put your foot and walk over. That is disrespect. So Shankarāchārya said, ‘Mother please move’. She said, ‘I am unable to move. You make me move’. ‘I am unable to move, You make Me move’. And He touched Her to make Her move. He lost all movement. Then he understood it must be the mother only. Then He prayed. गतिस्त्वं गतिस्त्वं त्वमेका भवानि l

All these came out of one experience. Excepting Śaraṇāgati there is no other way.

( 5:52 mins )

So when a Jñāni, that means a Sādhaka, who is practicing Jñāna-Mārga, he says, Ahaṁ Brahmāsmi, what does that mean? He merges his Ahaṁ in Brahman. A Bhakta says from the very beginning that ‘Oh! Lord, I am nothing. You are everything’. Ultimately, whatever it is, we have to remove our egotism. There is no other way.

'''Śaraṇāgati''' - that is then only we get certain things - Devotion - When devotion comes what happens? The first thing, the first signs that we are having some devotion, fear goes away.

Now tell me what is the relationship between fear and worry? Can you tell me what is the relationship? Will you worry if you are not afraid of something? Only when you are frightened, somebody might do something to me, or somebody may take away something from me, fear comes. When there is fear and when we are helpless then worry comes. I hope you're able to follow me.

Suppose, you know, a small creature, a small insect comes. It can sting. So are you worried? ‘Is it going to sting me?’ You're not worried because the moment it comes near you can squash it. But if a big elephant comes and there is no way to go anywhere, then what is the first thing… first comes fear. Fear turns into worry.

Sri Rāmakrishna used to give this analogy. There was a Zamindār and there was a very poor fellow. This poor fellow had taken the Zamindār to court. Everybody thought how dare this poor fellow take a Zamindār to the court. But behind this poor fellow, there was an even bigger Zamindār there. Otherwise how dare he do that?

So, as soon as a devotee, he thinks I’m a small fellow. But as soon as he acquires devotion he becomes Fearless. How does he become fearless? Because, ‘Behind me my Mother is there; My Father is there; God is there. Who can do anything to me?’ That is the fearlessness that comes.

So Hanuman Singh story, you know? There was a Darwān, Hanuman Singh, at Dakshineswar. He used to wrestle. And a big wrestler had come. And the people, you know, they know this fellow was like a Rākshasa, Bakāsura, Bhimāsura. ( Have you heard what I said? Bhimasura! He looks like an asura. Whoever marries an asuri, what does he become? You understand? He married whom? Rākshasis also are not going to marry human beings. Human beings are there like a delicious Rasagulla. But the husband, he must be like that only. Excepting, Sūrpanakha was an exceptional case.)

So they arranged a wrestling match. From the day it was fixed, that fellow went on eating everyday eggs, chicken, Ghee, all that pushtikara āhāra. What was Hanuman Singh doing? He was eating only once a day, day by day will be coming thinner. But he used to come in the morning, make pranām to Thākur. He used to come in the evening make pranām. And Thākur blessed him, ‘You are going to win, don't worry’. Don't worry.

( 10:26 mins )

Did I tell you about ‘Don't worry Clinic’? Even if you heard you not remember it is. There was a Doctor who named his surgery ‘Don't worry Clinic’. So somebody was puzzled, intrigued. What do you mean by don't worry Clinic? He said look here, ‘Suppose you are sick, and you come to my surgery. Only two things can happen. Either you get well or you don't get well. If get well nothing to worry. If you don't get well only two things can happen. What is it? You would die, it means either you go to heaven or you go to hell. If you go to Heaven what is there to worry. But supposing you go to hell, you meet all your old friends there, so nothing to worry. Friends, are there. Without friends It is suffering. With friends it is majā hi majaa hai.

So a devotee as soon as he…. A child, Sri Rāmakrishna used to say - so long as the mother is not there, he is terribly frightened, worried. The moment the mother is, it is for the mother to worry about it. So that strength he will get, ‘My mother Is there, what is there for me to worry about?’ Is it not a fact?

Prahlāda, as an example. Best example. Was he worried? ‘My father is going to torture me, kill me, and all those things.’ ‘Do whatever you like. I have nothing to worry. It is my Father's, my Mother's worry.

And incidentally was Prahlāda looking upon Vishnu as mother or father? From our Viewpoint, it is both Mother and Father. From a spiritual point, there is no mother or father. It is a protective power. What is that power? I am the child of God. And what is God? Soul, Ātman.

So, if God is Ātman and I am the child of Ātman who am I? I am Ātman. Ātman doesn't have a body mind. So there is nothing to lose, nothing to gain.

So Heya & Upādeya - both are not here. '''Heya - means something to be discarded''' and '''Upādeya - means something to be obtained.''' Both will not be there.

So what is our problem? Either we fear losing something or not getting something which we want. That fearlessness -'''Nirbhaya'''. That is why when Yājnavalkya instructed Janaka, and Janaka understood, realised, then certificate was given by the Guru. ‘Abhayam vai, Janaka, prapto'si’ - ‘Janaka, you have attained fearlessness’. Because to fear there must be a second object. In Infinity where is the second object?

So '''gatasaṁśaya - there will be no doubt'''. When a person has direct experience of Truth there cannot be any other type of knowledge. Knowledge obtained by from the scriptures, even from the Guru. You may have faith, but faith must be translated into fact.

That means what? Fact can be only through Experience. Direct experience. Pratyakṣa''.'' it is called Pratyakṣa. It is called aparokṣa. It is called Parāvidya.

What is '''Parāvidya? I become knowledge. Aparāvidya. I have knowledge.'''

So if we know all the scriptures, is it Parāvidya or Aparāvidya? Aparāvidya. Lower knowledge. ‘I have’.

That's why you know the fun? Muṇḍakopaniṣad ''-'' So the disciple approaches the Guru, then he says, ‘Teach me the highest knowledge’. What is that? By knowing which every knowledge can be obtained.

( 15:07 mins )

‘Knowing which’ - so Suppose there are a million ornaments made out of gold. You don't need to know if this is a ring, this is a necklace, this is a bangle. You don't need to do that to obtain knowledge. You get the knowledge of gold, then you get the knowledge of everything.

Because everything is nothing but an ornament, always remember, made of nothing but pure gold. There is no object called ornament. There is only one object. What is the object? Only gold.

Then what is the ornament? Gold in a particular shape and name and utility. This Nāma, Rūpa and Prayojana is called ornament. Ornament is not a special object. Somehow we are under that delusion. If it were an object, the Goldsmith can take your gold, he can give you the ornament - because two objects. So if he takes the gold he is taking with him the ornament also. If he takes the ornament, he is taking away the gold also.

So again, and again we will emphasise, there is no World Only God. What is the world then? God with a name and forms is called the world. And world without name and forms is called God.

Many times we will repeat it, because we know it but it doesn't go inside.

Gatasaṁśaya - there will be no doubt.

God is the world. God with name and form is world. Like a bangle is a name, a particular shape of material, called gold. And because of a particular utility it is called a bangle.

From the practical point of view, what we are discussing, is the truth in a theoretical form. It is the truth, but it is in a theoretical form. What is a theoretical form? I have not realized it.

So what is a Sādhana? I will give an example, Swāmiji said, ‘What is karma yogā? Serving man looking upon him as God. Śiva Jñāne Jīva Sevā.’ Is it clear?

What are we looking at? Anything? Jīva! Jīva doesn't mean only man. Jīva means any living creature, any non living creature also is Jīva only. So can you serve a non-living creature? Yes! When you try to keep the environment right, you're serving whom? God. Śiva

It is a very funny thing. Supposing you are saving a river from pollution. Looking upon the river as what? Gangā nadi, Yamunā or Brahmaputra, etc, etc, or a mountain or a forest? Whom are you really serving? Are you serving God or are you serving yourself? If you save a forest who is saved? You are saved. If you make a river pure, who is saved? You are saved. Whatever you do, actually doesn't make anything any difference to God. It makes a difference only to us. You understand now? So Sādhana is to look up on every single thing in this world with the eyes ‘This is divine’. The chair is divine, the AC is divine, etc.

( 20:03 mins )

So gatasaṁśaya – nirbhaya gatasaṁśaya. Then dṛṛhaniścaya

Lajjā in English language it translated as modesty or shamefulness. When we have to do something… in what context Thākur was giving this Upadesam to the devotee? He says that by taking God's name, you will progress in spiritual life. But inside you are getting the feeling that what do they other people think about me if I take God's name? They think this is a superstitious fool. He is not a practical person. Even us.

Suppose you are asked to dance here. Will you do it? You don't do it, but you enjoy other people dancing. In the name of God, you know In Belur Math and in other places. South India I have not seen, but Belur Math on Thākur ’s Birthday & other occasions, all 200 Sādhus, they go early morning around the temple – এসেছে নূতন মানুষ দেখবি যদি আয় চলে ( Aseche Nuton Mānush Dekhbi Jodi Aaye Chole ) all rhythmic they are dancing like this. Chaitanya Mahāprabhu has introduced it.

Children also do that in Joyfulness, but when we become old, ‘Should we dance? What will the other fellow think about me?’ This is called Lajjā.

But we are Shameless with regard to many other things. This shamelessness is a great quality I tell you even from the worldly point of view. Suppose you're invited for a feast. And such nice dishes are there. One serving, Okay Normal. Second serving a little less Normal, but okay, but you still feel I must have more. Then the host is asking ‘Shall I give some more?’ What do you say? ‘No, no, no no, no’. The Plate is here. He is saying no no no like that.

If it is a person known to you, don't hesitate, eat shamelessly Thākur’s teaching. After all he is offering and so what if suppose he thinks you're ignorant. Okay, let him think he will lose. You will not lose anything. So eat shamelessly, meditate shamelessly, serve shamelessly All this Lajjā, Bhaya. Don’t fear about what do the other people think about me.

So Modesty is necessary. But what type of modesty? Under what circumstances? soWhen you are doing something wrong, modesty certainly is a big break, being a devotee of Sri Rāmakrishna, can I do this wrong thing?

Is Lajjā a form of fear or hatred? No, there is you see, if you have read, studied Holy Mother’s teachings, modesty is the greatest ornament of every woman. Lajjā mahad bhūshanam. This is the greatest ornament for woman. So what is it really saying? It has nothing to do with fear of anything. They want to shamelessly exhibit their body, that is called immodesty. There modesty is necessary.

Here in this case, your modesty is preventing you showing your devotional emotions. You want to sing. That is there in the Gospel. ‘M’ was an elderly person. Sri Rāmakrishna was asking, ‘Join in the singing’, but what do the others think about me? But even if you don't sing, they already think about you, there is nothing to lose. Already they are thinking many bad things about you.

( 25:22 mins )

Now you understand modesty could be both positive and negative. When shameful things, unrightful things are to be done, being modest means don't do it. And when good things have to be done, then break your so called modesty. In fact modesty is a kind of fear. Modesty is a kind of fear. What do the other people think about me. No! In good things you must break that modesty. That is what Sri Rāmakrishna meant.

If anything is preventing you from going nearer to God, in the name of society, good name, etc, etc, then you break them. I can give one more example. Suppose there is a big, very respectable man. Big, rich man, and a very powerful man. And some normal people, they are taking God's name, dancing. Would that man dare to come and dance with them? But if he is a devotee, he should not think ‘I'm a big man, and a rich man, what do people think about me? Will they take advantage of me?’ This is another fear, ‘If I mix with others, will they take undue advantage of me?’ No!

You have to be intelligent and the same time you express your devotion. Otherwise, this immodesty itself becomes a great obstruction. Your mind says go & jump. But your outward circumstances say don't do it. So actually you are harming yourself.

So both meanings are there - for everything. Fear for the bad thing is very good. To do some shameful thing I fear, ‘What do people think about me?’ Is it good or bad? It is good because that will prevent you from doing something bad.

What I'm trying to tell you is fear is a very general concept, but fear in what sense are we talking? We are not fearing doing bad things. You see, when nobody knows we can do many things, isn't it? If I want to kill somebody, I don't kill. Why? Because fear of Police, fear of public opinion. But if you get that fellow somewhere in the secret, where you shoot him down, will you fear? You'll be glad isn't it?

In Ireland, Ireland is a country where Protestants and Catholics always fight with each other. So when any one of them gets the other one in darkness they will be very happy. One day a man was walking after seven o'clock. Suddenly he felt the butt of a gun, ‘Are you a Catholic or a Protestant?’ So the other fellow also doesn’t know. So this fellow thought, ‘If I say Catholic and he is a Protestant he will kill me. If I tell him I am a protestant, maybe he's a Catholic and he will kill me’. He simply said, you know what he said. ‘I am a Jew’. The fellow there, he jumped up and down and said ‘Boy, Oh boy, Am I the luckiest Arab in the whole world?’ Bec Arabs want to kill Jews.

So, every emotion has got a negative side and a positive side. Many of us don't dare to do certain things because of this what is called unnecessary fear. It is all fear. Lajjā is fear.

Ghṛṇa is also fear. Hatred. Terrible hatred is called Ghṛṇa. agrea. Dveṣa is a milder form. Ghṛṇa, you look down upon that fellow. These are psychological variations.

Since the topic came I’m just taking it. Kamsa feared Sri Krishna Kamsa feared Krishna. Shishupala, Dantavakra hated Krishna. So that is called Dveṣa. But they did not look down upon Krishna as an inferior person. They know the strength of Krishna. ‘We don't dare to fight with him person-to-person. But from behind, yes we can kill Him’. You understand now?

( 30:24 mins )

Whereas Ghṛṇa means you look down upon that fellow like, you know, Ghṛṇa is more like when an earthworm or a cockroach comes to you. When you see a cockroach, do you fear the cockroach? And do you hate cockroaches? But you have Ghṛṇa towards it.

There was this husband, and one day a Swāmi asked him, ‘I am pleased with you. What do you want to become in your next birth?’ He said I want to become a cockroach. The Swāmi was shocked, ‘Why?’ ‘Because my wife fears only cockroach, not me.’

You understand now? Ghṛṇa is looking as if it is the most inferior object in this world. Any dirty thing we have Ghṛṇa. Some dung is there, Cow dung or man dung, some such thing. How do we look at it? Ghṛṇa is there. Dvesha is much higher. What is Dvesha, now you understand? I know my enemy is a very powerful person. I can't look down upon him, but I hate him because he is giving me trouble.

But all the three are variations of what? Fear! All the variations! ‘What do people think?’ That is fear. ‘And I looked down upon some person’.

Lajjā, Ghṛṇa, Bhaya. Sri Rāmakrishna used to say often, for a devotee, in the matter of taking God's name, meditation, worship, dancing, singing of God's name - ‘Do not cherish Lajjā, Ghṛṇa and Bhaya’.

And we extend it - not Sri Rāmakrishna. You see when you're eating, eat shamelessly. You feel like eating, and ‘what do other people think? They think I'm a glutton’. So when others are not there what are you doing? When other people are not there, food is available, what do you think you do? Glutton only. Now we are afraid to show ourselves in the Public. Public - ‘We want such a modest person. He eats only this much.

There is a fellow called Devaduta. He is seen eating only this much during day time. But every day he was becoming like a Balloon, round and round. How can he become? Divā na bhuṅkte, rātrau bhuṅkte, Day time he is not eating, nighttime firing, that’s what we call it, firing. Okay.

So nirbhaya gatasaṁśaya.

'''Dṛṛhaniścaya - His will becomes absolutely one-pointed'''. Why? Because He knows this is the most worthy object in this world. And we also become Dṛṛhaniścaya if we have the right discrimination.

I’m giving you small examples to make the point clear. Suppose, there are two bottles, on one is written ‘virulent poison’. On the other is written Chyavanaprasa or some tonic. So unless you want to die, what would be your strongest will? Which one do you want to take? Do you think, ‘Shall I take this, shall I take the other one’, will you be thinking about it a hundred times? First instinct is, the moment you read poison - out!

That is called Dṛṛhaniścaya. Without the least bit of doubt. One pointedness of the Will is called Dṛṛhaniścaya.

and Sri Rāmakrishna - Nirbhaya. You see, when people used to fear, even in daytime, to enter into Panchavati jungle for fear of snakes, scorpions and ghosts. Night time ghosts. Day time scorpions and snakes.

( 35:01 mins )

Here in Bangalore only, few days back, one poisonous baby snake bit one small girl. Why? I was very shocked to hear the news. This is the season for snakes to give birth. I did not know earlier. After reading this, while I'm walking, I don't step into the rubble. Because if this is the season, who knows?

So, in one house a snake had given birth to a poisonous baby. And the watchman he tried to shoo it away. That fellow got so angry, this girl was coming down the stairs, it went and bit immediately. They had to admit her in the hospital before she could have…. She could have been killed. Because baby snake doesn't mean only babies will die. Baby snake can kill non babies also. So they got the poison, and gave her anti poison injection.

What I am trying to tell you is Sri Rāmakrishna, absolutely no fear! Whole night He would go and sit under the Panchavati, naked also. Were there mosquitoes or not? Tell me the answer? Were there mosquitoes or not? Were they small or big? And did they become big or not? After Sri Rāmakrishna started practicing meditation there, did they become big or not?

You understand now? He had absolutely no fear. Hriday feared. You know that incident? You read the…

Then '''gatasaṁśaya - Sri Rāmakrishna had absolutely no doubt whether Divine mother exists or not'''. He had no doubt. But what did He have? Mother, Can I have your darshan or not?

Then once He makes up his mind. How Sri Rāmakrishna makes up His mind, we are discussing now, with the help of Sri Ramakrishna’s life. Whenever Sri Rāmakrishna was about to undertake a particular type of Sādhana, what is the first thing He will do? He will divide his own mind into 2. One part of the mind to be examined, the other part of the mind to examine.

He will ask, ‘O, mind, do you really want to attain this?’ Only without a doubt, immediately, without thinking, if the other part of the mind says, ‘Yes, I don't want anything else excepting this.’ That is the first question.

Second question. ‘Are you ready to pay the payment?’ Whatever is required sacrifice, Sādhana, are you prepared to pay?

What is our case? In both the cases the answer is I will think later. Yes, even if we sometimes say, ‘I want God’, are you prepared?

That is why God business is a Divāla business from the very beginning. You understand? God business, is a foregone conclusion, it is a Divāla business. Divāla business means failed business. Why? For a business to succeed three conditions are necessary.

* The first condition is that there must be the scarcity of material. Because if it is available in plenty everywhere, there would be no demand for it. Scarcity
* Second is there must be really some demand for it.
* Thirdly, It must be priced so that the fellows who want to buy are capable of buying it.

Now what is God's business?

* God is available everywhere at all times.
* Second condition, there are practically no Demanders.
* Third condition is even if some rare fellow says, ‘Ok. I want God’, but the price is so high. Enough is enough. I don't have that much price to pay’.

You understand now? God's business is a Divāla business even before it started.

Okay. Sri Rāmakrishna had all these 3 qualities. That's why the Swāmiji had written ‘nirbhaya gatasaṁśaya dṛṛhaniścaya’.

( 40:00 mins )

'''Saṁśaya - without the least bit of Doubt.'''

What is the doubt? Two points here -

# This is the best object, therefore, I want only that object.
# Second I should be… I am capable of obtaining it.

This psychology, most people don't know. I told you many times, I will tell you again. You see all of us are citizens of India. Any one of us can become prime minister. So if I ask you, how many of you would like to become Prime Minister? How many of you would like to become Prime Minister? Practically none. Does it mean that you don't want to become Prime Minister? You are saying, ‘I don't want to become Prime Minister’, does it mean you don't want to become Prime Minister? The thing is that first of all, even if you compete, you won't get back even the deposit. Is it not a fact? We know it. Secondly even if we somehow get elected, The price is very high, because every gun is targeting only whom – Minister, PM etc. All those fellows. These are facts.

That's why they always go with the bodyguards. They can't simply go like that. And they must have thick skins. If they are frightened, blood pressure goes up. Anytime they see some beard, blood pressure goes up. You know beard is always associated with either sardarji or terrorists. There is always fear, you know, here also, every Hindu fears a musalman. That's why they behave so politely

Your father, you know, we wanted to take our Thākur’s photo in front. There was a debate whether we should go from inside the compound or whether we should go outside the compound, because the mosque is there. Then we decided without making much noise, we will take it from outside. Yes. Your father was the DGP. And then he advised, because there are fanatical fellows, they can raise a huge issue. Every Hindu is holding his breath because of the fear of Musalman. Only when they enter into the ashram, they heave a sigh of breath. That is what they also know.

Worst fellows in the world are Hindus. I am also included. Hindus are the greatest enemies of Hindus. Hindus are the Worst traitors. This is a fact I am telling. Even today that is the fact. Who is stroking this hatred between Hindus and Muslims? Hindus! And who is supporting the Muslims? Hindus! Your Rahul Gandhi, your Mamata Banerji, all these fellows, What are they doing? For the sake of keeping…. They are all gundas. 200 Muslims came, when polling was going on, to prevent Hindus from voting at all. Openly it is coming. Even Modi could not do anything. You can see the idea. How long it is going to hold I don’t know.

Anyway, these are the characteristics - nirbhaya gatasaṁśaya

'''niṣkāraṇa-bhakata-śaraṇa''' - '''Who is The Refuge of all devotees? Only God'''.

But if God also becomes a businessman and says, what am I going to get out of your devotion? Yes, I will take You under My wing, but what are you going to pay? If He demands, He is not going to get a single devotee.

So '''niṣkāraṇa - He gives refuge to the devotees without expecting anything from the devotees.''' All that He wants us to do, ‘Oh Lord, You are my Mother. You are my Father. I take refuge in You’. He just wants to hear that.

That's why when Vibishana came with three ministers, four ministers to Rāma. In Rāmāyana, before the war started, Vibishana advised Ravanasura, ‘You are doing wrong things, you give back Sitā & take refuge at His feet. Rāma will not harm you. He will give you shelter, I know Him’. But his brother says, ‘You are a paramashatru, like cancer born in one's body, instead of helping me, supporting me, You're advising me. Get the hell out of here’. And he got out of the hell. So he came to Rāma.

( 45:19 mins )

Rāma was testing everybody, ‘What should we do? Vibhishana came. Shall I give him shelter?’ Everybody said, practically, ‘He is coming as a spy to find out what is your force etc. Don't trust. He is a Rākshasa. Then He asked Hanuman. Hanuman said, ‘I know Vibhishana. I have seen him when I went there. He is really a righteous person, and he is your devotee.’ Rāma knew all those things. And He utters, ‘Anybody says, ‘O Rama, I take refuge in you, once, there after he may leave me, But I will not leave him. This is my Vrata.’

I forgot the Sanskrit shloka. It’s a wonderful shloka. And this applies to all the Avatāras, whether it is Krishna, Chaitanya, Rāmakrishna, Jesus, Buddha – Dharmam sharanam gachchāmi, Budhdham sharanam gachchāmi, Rāmakrishnam sharanam gachchāmi, Only once.

He takes our words at face value and He will never ever leave us. So this is what is being – '''niṣkāraṇa-bhakata-śaraṇa'''

The second point about it is only He can give us the refuge. Why? God Alone can give us refuge. Nobody else can give refuge. Why? Because they themselves are shelterless.

One fellow is being helplessly carried by the current of a river. Another fellow was thinking, ‘Shall I jump or not into the river?’ The other fellow was looking at him, ‘Hey come with me. I will give you shelter. I will hold you.’ That fellow himself is being carried away…

Isko Hindi me kuch kahete hain. ‘Kambal nahi chhodti’ You know that? There were two sadhus in Uttar Kāshi. You know, in Uttar Kāshi winter season is very very cold. They don't have warm clothing. They went out to take a bath. One older sadhu & one younger sadhu. Suddenly they saw a thick blanket, floating. They thought God has given this blanket.

Elder man said to the younger one, ‘Go quickly and catch hold of it. And bring it to the shore’. So this fellow jumped, went near, caught hold of the Kambli . He also started floating along with the Kambli. Then the Elder one, who's running by the side, He says ‘Ai, Kambli ko le aao.’ He says, ‘I’m not able to bring the Kambli here’. ‘All right, you come away’. ‘The Kambli is not allowing me to come away’. It was a black bear. Once he caught hold of this fellow it is not leaving him.

One fellow is helplessly being carried away. He dares to say to the other fellows, ‘You come and take refuge in me.’ Who in this world can save us? All of us, we are all Samsara Sāgara. We ourselves are floating away, who can dare to say that I will give you refugee? Who can give? Only God can give. '''niṣkāraṇa-bhakata-śaraṇa'''

'''tyaji jāti-kula-māna''' - Sri Rāmakrishna had given up three things. What is it? Jāti, kula, māna - tyaji jāti-kula-māna

What is māna? Sammāna. ‘I am a respectable person’. He belonged to the Kulina Brāhmana caste. So ‘I am a Brāhmana’. What is Jāti? I belong to the Brāhmana Jāti. He has given up. When did He give up? The moment.. first He gave up before Upanayana. If you don't allow me to take Bhikshā from Dhani’s hands, I'm not going to take the sacred thread. That time itself He has given up. ‘Truth is what I want. Anything else is immaterial’.

Kula means what? In the Brāhmana family there are distinctions. A Brāhmana who is a cook, a Brāhmana who is a pujari.

They look down in Bengal upon pujari Brāhmanas, because he is doing, what is called a lowly, job for the sake of a little bit of banana rice bundling. That is what Thākur had refused. He is not condemning devotional worship.

( 50:32 mins )

Most Pujaris, they do pooja for what? As a profession! And for a Brāhmana it is degrading Brāhmana Kula. Because, Brāhmana, a true Brāhmana has got only two goals. Adhyayana & Adhyāpana. He must study the scriptures, lead the life, and if someone earnestly comes to take knowledge, he must pass on that knowledge. These are the only two.

Anything else, so many cooks are there. There are all Brāhmanas. Most of our Ashrams whom do they employ? Brāhmana Cooks only. Now we are employing everybody, because we are not getting. Yeah, so that is how… They are also looked down upon. Brāhmanas who serve under other people are also looked down.

Who is a Kulina Brāhmana? He is highly respected among Brāhmanas because he leads. So Kshudhiram was a Kulina Brāhmana. And Sri Rāmakrishna was even more than that. He gave up the sacred thread, And He used to go and clean the lavatories of the lavatory cleaners. Whose lavatory? Rasik’s lavatory. Toilet. Now, you can't even call it a lavatory. You call it, you know, some a place where they answer calls of nature. There is nothing like a lavatory.

Indian lavatories are lavatories? If you want to see a true lavatory go to Japan. Japanese lavatory. It costs 20,000 pounds. You know that? There's a particular name for that. Bidet lavatory. You know that? Yeah, if you want to to enjoy life, you must have one, because the moment you sit – kya aram hai. First class. It warms. And then the temperature of the water is automatically set. You don't need to do anything. Just sit. It will do everything. And it is such a pleasant thing, you don't feel like getting up from them. Even your bed also will not give so much of Sukha. That is Japanese lavatory.

But you know Rasik, they used to dirty the place. Sri Rāmakrishna used to go clean that place with His own hands, and wipe it with His long hair, praying ‘O Mother, Let Me not have pride I'm a Brāhmana. We are all children of the Divine Mother.’ From Divine Mother's point of view, there is no low and high. This is called giving up Kula, Māna. A Brāhmana is respected in society, but He never cared for the societies respect.

One day Sri Rāmakrishna was in His room. Bāburam Mahārāj was sleeping in His room, and one Ramdayal bābu. At night, Sri Rāmakrishna was jumping up and down. Suddenly they woke up. He was spitting, ‘I spit upon name and fame. I spit upon the respect of people. I spit.’ He started spitting there.

And to make a little bit fun, you know who is going to clean it next morning? Only Holy Mother has to clean that one. So you can do whatever you like, and who is moving in that room. After spitting was He taking care not to step on it. Never, never do such a thing.

Anyway, these people understood. What is it? My God, this man, He is teaching us a lesson that we should never give… we are all human. You know, if people don't give us a good seat, when we are invited, then we take offence. I know, through my experience.

There were two fast friends, women, both musicians, good singers. So one day I went there. Whenever there is a function they sing together. This time I saw the other lady had not come. Then, ‘What happened?’ I asked at the end of it, ‘I don't see your friend. What happened?’

‘Oh Swāmiji, she became very angry. She has stopped coming to me. She has stopped talking to me.’ I said, ‘What happened?’ ‘Last time when I had invited you, I was very busy arranging for Pooja. That lady came, I did not greet her. She took offence. She stayed for a short time and then making some excuse she went away. After that no telephone call, No talk, no greeting. Nothing.’ They used to come to the Āshrama, but don't greet each other. Devotees. Both are devotees.

( 55:44 mins )

So you don't think we are very big like that, you know, so if we if somebody looks down at the something we take offense we take offense at everything. person looks take offense. He does not look take offense. he Smiles take offense. Does not smile, take offense. He speaks to you take offense. doesn't speak to you, take offense. We are waiting for that opportunity to take an offense. How much Ahankara is this. all related to Ahankara.

Sri Ramakrishna’s gospel. One day Keshav Chandra Sen. came. His turn came. Everybody was praising Keshav. Keshav wanted to tease Sri Ramakrishna to find out. so they were all praising him. Then who is he? Keshav is asking the fellow hosts, pointing to Sri Ramakrishna, who is he? Before anyone could reply, “I am the dust of the dust of the dust of your feet”.

Sri Ramakrishna was ready to face him. Keshav was better than anybody to Sri Ramakrishna. That's why Girish Chandra Ghosh used to say this time Sri Ramakrishna conquered the world through humility. He taught them how to make salutation to Saudhus. other they say like it.

Thyaji jati kula maan.

Then some before I conclude, In Mundakobanishad, is a beautiful saying. When a man realizes God, what happens to him.

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiś chidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare || 8 ||

(2.2.8-When he that is both high and low is seen, the knot of the heart is untied; all doubts are solved; and all his karma is consumed.)

When a person had Athma Sakshathkara - And what happens - bhidyate hṛdayagranthiś all the knots of ignorance are completely cut as under. They can never in Future come back to him. chidyante sarvasaṃśayāḥ all doubts will vanish forever why the Prathyaksha Dharsana.? kṣīyante cāsya karmāṇi all his Karma how many karmas - karma means karma-phala how many karma-phalas? Sanchitha, Prarbdha & Agaami.

Everything will be totally – gannagni: sarva karmani basmasath kuru - building the fire of knowledge how it burns all the Karma phalas. Sukha, dhukka everything is burnt that would be the result. That means he knows the atman.

Athma means I am not the body and mind therefore all doubts belong to whom. To the mind. All fears belong to whom? Mind. all knots belong to whom? Mind. all your Karma's belong to whom? Body. Karma means karma-phala it belongs to the body. So when body mind is not there what karma-phala will be there?

I am the Atman. So that is the result it gives.

sam¬pada tava śrī¬pada bhava-goṣpada-vāri yathāy |

what a beautiful one. sam¬pada tava your wealth. tava sam¬pada - means you work. Well bhava sampada. They wealth of the world. What is the comparison? Goshpada vāri yathāy yathāy means just like, goṣpada and vāri. goshpada means what - place where a cow puts its foot print. Supposing it depresses and then the rain comes how much water is accumulated in that mini pool. Only that laid him What is the water in the ocean? What is the comparison between this small puddle of water and that ocean of water? So like that bhava sampada bhava means samsara worldly wealth and your wealth? What is the comparison? Absolutely, no comparison therefore whoever gets your sampada.

They don't even look very that is something valuable. Is it something valuable? It is not only not valuable. It is counter valuable because it always brings what dhukka so what is the Suka: dhukka ratio. World’s Suka: dhukka ratio current C What is it? 50 :50. 50 50.

50 50 like A horse and a rabbit. Understand the story A horse and a rabbit. Is swami Yathiswaranandaji maharaj’s famous. What is our devotion to God and the world 50/50. What is 50/50. During Second World War, meat was very rare. The food was rare. Ration. So this rabbit meat was even rarer. So one restaurant’s ad read “Rabbit Meat Served Here”. One fellow, had not eaten for many years, many months. So he went and ordered a plate, big plate was given. How much meat rabbit will give if you take out all the fur? Big plate he was eating and eating and eating he knows what rabbit meat was. He never got any taste. Then he called the cook. Is there really rapid meat? He said yes. then why I'm not getting? Sir, you know rabbits are very scarce. So we have to mix with horsemeat. He asked what is the proportion? Cook said 50/50. What do you mean by 50/50. One horse? And one Rabbit, (Laughter)

So what is the worldly happiness and unhappiness proportion 50/50? Dhukka is like the horse. Sukha is like the Rabbit. But in Baghavan’s happiness there is not a trace of Dhukka.

So that is why it is called ananda. It is not called Sukha. Sukha, santosha, tushty these are all worldly degrees. But in God's Bliss, there is no degree. It is hundred percent only hundred percent. Because it doesn't have any opposite. So that is what sampada tava sripada bhava goshpada vari yatahai.

So what is God's wealth? Why what is God called in Sanskrit language? Baghavan. who is Baghavan ? he who has got Baga is called Baghavan. What is Baga? Baga consists of six characteristics – VairaGhia, SRI, Aishwarya, virya, where are ya like that one more. I forgot if the sixth.

(aiśvaryasya samagrasya

vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva

ṣaṇṇāṁ bhagam itīṅganā)

ऐश्वर्यस्य समग्रस्य वीर्यस्य यशसः श्रियः।

ज्ञान-वैराग्ययोश्चैव षण्णां भग इतीरणा॥

(Viṣṇu Purāṇa 6.5.47)

in infinite qualities that is called “Baga”; and he who possesses this one is called Baghavan.

This is the real sampada. On the first January 1886 and there were many direct disciple serving Sri Ramakrishna. None of them ever came there. All householders something then later on. They were asked, Sri Ramakrishna is bestowing his grace. Why did you not come to receive it? What are you talking about? Every day? First of all He is giving us. This is not a one-day phenomena is not a one-day phenomena. Every day He used to bestow his grace upon some people but that day it broke the Boundary, he was blessing whoever was coming, even then 2 fellows did not receive that day. Two fellows. Unfortunate people on that day later on they received it. Now, why did they not come they said something very important. Sharath Maharaj - he said he's like our father. Whatever wealth I have like father's wealth after his death goes to whom? To the children my wealth will go to my children. So what is my wealth. Sri Ramakrishna’s wealth?

Viveka, vairagya, bakthi and Gnana. So I will conclude this talk just commenting upon it. Viveka, vairagya, bakthi This is your sampada. And you see here Bill Gates billions of dollars billions of pounds So you ask what sampada you are very rich, what will you do with your will you eat? What will you do if you have money?

You get certain things, which you think will give you happiness. So ultimately what is the sampada? Only happiness But where is this this worldly happiness has got three problems. how many? what are the three? First of all it is limited.

You know any if you are eating a sweet you want to see nice things. So both the fellow who is serving you Rasagulla is a ferocious fellow. Your tongue is enjoying the Rasagulla but your eyes are fearing that fellow, isn't it?

So his words are like karpasa. Idumbas and thatakas. words like that. So it is limited first.

Secondly it always brings its opposite.

If you are enjoying a sweet always, oh for now it is okay. But when can I have it again? Of course dhukka. before eating sweet your to work 24 hours after eating also you have to work to digest it. It is in between a little bit of tickling of the tongue. Momentary happiness. Every sukha in this world brings bandana. What is bandana? I want it again and again and again. Understand it. Three doshas are there. Whereas Ananda is bereft of all the three. It is full. It is infinite. It doesn't bind you. It is not partial and you become free. It will make you free. This worldly a happiness will bind you more but Bagavan’s happiness will release you. It gives Mukthi. once you have that happiness you say I don't want anything else. I want only you. Prathikshamam varthamanam. so

sam¬pada tava śrī¬pada bhava-goṣpada-vāri yathāy |

Then the next sentence goes..

pre¬mār¬paṇa samadaraśana jagajana-duḥkha jāy

if we understand, what is an Avatara, premarpana – he is an embodiment of Prema. Prema comes out of knowledge. Because of prema Samadharsana. What is samadharsana? Equality. Not equanimity. Equality. Equal sightedness. What is equanimity, to keep the mind always calm & quiet. Equal vision means, there is no distinction..Low caste, high Caste, educated, illiterate, Rich, poor, learned & ignorant, we will never make such difference.

Like a mother, who has 5, 6 children she loves every one completely equally, even though she may give different treatment to suit the child’s capacity. But her love is completely equal. If anybody understands it, that person becomes free from all bondage. jagajana-duḥkha jāy.

We will discuss about it in the next class.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 10 on 23 June 2019

2025-03-25T07:33:09Z

R verma:

We are discussing the Avatāra Stotram. Here, Avatāra doesn't mean only Sri Rāmakrishna. Any Avatāra, who came in the past and who is going to come in future also.

So can it not change? It cannot change, because, one’s nature, can never be changed. God's nature cannot be changed.

That won't change. Why? Because they come with a power to give. What is the specialty of an Avatāra? A Jīvan-Mukta, you understand, One who has become Free. He also has the same knowledge. What is the difference? The difference is in the power. A Jīvan-Mukta can help hardly anybody, an Avatāra can help a huge number of people.

To contain that power, the person must have that capable vehicle. And that vehicle is called Satva-guna. So He has to come exactly in the same way. Any number of times He comes, He has to come exactly in the same way.

Avatāras do not come at the same time. Each time God comes only by Himself, but He can bring some companions with Him. One, after the other. Not in the same time. What happened last time when they came at the same time? Same thing is going to happen next time also. If Rāma and Krishna come separately they are very friendly. If they come at the same time… ( Parasurāma was an exception )You see, the Hindu concept of an Avatāra is - in whom so ever the power to do good is more manifest, He is an Avatāra .

So Hitler is not called an Avatāra. Only those, who do some positive, some good to humanity. So, one person is enough. And who knows better than God about politics. If two Avatāras come there will be a quarrel. So, He knows. He will come only one at a time. And it is the Same Being who comes again and again and again, okay.

Last class we were discussing Nirbhaya, Bhaya-Rachita. Nirbhaya gatasaṁśaya. First we discussed Tyāgīśvara he naravara dehapade anurāg.

Only by praying can we get love, devotion, discrimination, dispassion etc, and it should be only God's Grace. Without God's Grace, we cannot get God. From the beginning, in the middle, in the end - Grace, Grace and Grace, nothing but Grace. We have to take it for granted.

Just to illustrate this point, Shankarāchārya, you know, He was a follower of Jñāna-Mārga. Jñāna-Mārga means what? They don't accept Saguna Brahma, Nirguna Brahma they accept.

So the Divine Mother wanted to teach Him. One day He was walking. She, Divine mother, had taken the form of an old woman and She was lying in the way. It was a narrow way. Only one person can walk. It is not our Hindu custom that if somebody is lying you put your foot and walk over. That is disrespect. So Shankarāchārya said, ‘Mother please move’. She said, ‘I am unable to move. You make me move’. ‘I am unable to move, You make Me move’. And He touched Her to make Her move. He lost all movement. Then he understood it must be the mother only. Then He prayed. गतिस्त्वं गतिस्त्वं त्वमेका भवानि l

All these came out of one experience. Excepting Śaraṇāgati there is no other way.

( 5:52 mins )

So when a Jñāni, that means a Sādhaka, who is practicing Jñāna-Mārga, he says, Ahaṁ Brahmāsmi, what does that mean? He merges his Ahaṁ in Brahman. A Bhakta says from the very beginning that ‘Oh! Lord, I am nothing. You are everything’. Ultimately, whatever it is, we have to remove our egotism. There is no other way.

'''Śaraṇāgati''' - that is then only we get certain things - Devotion - When devotion comes what happens? The first thing, the first signs that we are having some devotion, fear goes away.

Now tell me what is the relationship between fear and worry? Can you tell me what is the relationship? Will you worry if you are not afraid of something? Only when you are frightened, somebody might do something to me, or somebody may take away something from me, fear comes. When there is fear and when we are helpless then worry comes. I hope you're able to follow me.

Suppose, you know, a small creature, a small insect comes. It can sting. So are you worried? ‘Is it going to sting me?’ You're not worried because the moment it comes near you can squash it. But if a big elephant comes and there is no way to go anywhere, then what is the first thing… first comes fear. Fear turns into worry.

Sri Rāmakrishna used to give this analogy. There was a Zamindār and there was a very poor fellow. This poor fellow had taken the Zamindār to court. Everybody thought how dare this poor fellow take a Zamindār to the court. But behind this poor fellow, there was an even bigger Zamindār there. Otherwise how dare he do that?

So, as soon as a devotee, he thinks I’m a small fellow. But as soon as he acquires devotion he becomes Fearless. How does he become fearless? Because, ‘Behind me my Mother is there; My Father is there; God is there. Who can do anything to me?’ That is the fearlessness that comes.

So Hanuman Singh story, you know? There was a Darwān, Hanuman Singh, at Dakshineswar. He used to wrestle. And a big wrestler had come. And the people, you know, they know this fellow was like a Rākshasa, Bakāsura, Bhimāsura. ( Have you heard what I said? Bhimasura! He looks like an asura. Whoever marries an asuri, what does he become? You understand? He married whom? Rākshasis also are not going to marry human beings. Human beings are there like a delicious Rasagulla. But the husband, he must be like that only. Excepting, Sūrpanakha was an exceptional case.)

So they arranged a wrestling match. From the day it was fixed, that fellow went on eating everyday eggs, chicken, Ghee, all that pushtikara āhāra. What was Hanuman Singh doing? He was eating only once a day, day by day will be coming thinner. But he used to come in the morning, make pranām to Thākur. He used to come in the evening make pranām. And Thākur blessed him, ‘You are going to win, don't worry’. Don't worry.

( 10:26 mins )

Did I tell you about ‘Don't worry Clinic’? Even if you heard you not remember it is. There was a Doctor who named his surgery ‘Don't worry Clinic’. So somebody was puzzled, intrigued. What do you mean by don't worry Clinic? He said look here, ‘Suppose you are sick, and you come to my surgery. Only two things can happen. Either you get well or you don't get well. If get well nothing to worry. If you don't get well only two things can happen. What is it? You would die, it means either you go to heaven or you go to hell. If you go to Heaven what is there to worry. But supposing you go to hell, you meet all your old friends there, so nothing to worry. Friends, are there. Without friends It is suffering. With friends it is majā hi majaa hai.

So a devotee as soon as he…. A child, Sri Rāmakrishna used to say - so long as the mother is not there, he is terribly frightened, worried. The moment the mother is, it is for the mother to worry about it. So that strength he will get, ‘My mother Is there, what is there for me to worry about?’ Is it not a fact?

Prahlāda, as an example. Best example. Was he worried? ‘My father is going to torture me, kill me, and all those things.’ ‘Do whatever you like. I have nothing to worry. It is my Father's, my Mother's worry.

And incidentally was Prahlāda looking upon Vishnu as mother or father? From our Viewpoint, it is both Mother and Father. From a spiritual point, there is no mother or father. It is a protective power. What is that power? I am the child of God. And what is God? Soul, Ātman.

So, if God is Ātman and I am the child of Ātman who am I? I am Ātman. Ātman doesn't have a body mind. So there is nothing to lose, nothing to gain.

So Heya & Upādeya - both are not here. '''Heya - means something to be discarded''' and '''Upādeya - means something to be obtained.''' Both will not be there.

So what is our problem? Either we fear losing something or not getting something which we want. That fearlessness -'''Nirbhaya'''. That is why when Yājnavalkya instructed Janaka, and Janaka understood, realised, then certificate was given by the Guru. ‘Abhayam vai, Janaka, prapto'si’ - ‘Janaka, you have attained fearlessness’. Because to fear there must be a second object. In Infinity where is the second object?

So '''gatasaṁśaya - there will be no doubt'''. When a person has direct experience of Truth there cannot be any other type of knowledge. Knowledge obtained by from the scriptures, even from the Guru. You may have faith, but faith must be translated into fact.

That means what? Fact can be only through Experience. Direct experience. Pratyakṣa''.'' it is called Pratyakṣa. It is called aparokṣa. It is called Parāvidya.

What is '''Parāvidya? I become knowledge. Aparāvidya. I have knowledge.'''

So if we know all the scriptures, is it Parāvidya or Aparāvidya? Aparāvidya. Lower knowledge. ‘I have’.

That's why you know the fun? Muṇḍakopaniṣad ''-'' So the disciple approaches the Guru, then he says, ‘Teach me the highest knowledge’. What is that? By knowing which every knowledge can be obtained.

( 15:07 mins )

‘Knowing which’ - so Suppose there are a million ornaments made out of gold. You don't need to know if this is a ring, this is a necklace, this is a bangle. You don't need to do that to obtain knowledge. You get the knowledge of gold, then you get the knowledge of everything.

Because everything is nothing but an ornament, always remember, made of nothing but pure gold. There is no object called ornament. There is only one object. What is the object? Only gold.

Then what is the ornament? Gold in a particular shape and name and utility. This Nāma, Rūpa and Prayojana is called ornament. Ornament is not a special object. Somehow we are under that delusion. If it were an object, the Goldsmith can take your gold, he can give you the ornament - because two objects. So if he takes the gold he is taking with him the ornament also. If he takes the ornament, he is taking away the gold also.

So again, and again we will emphasise, there is no World Only God. What is the world then? God with a name and forms is called the world. And world without name and forms is called God.

Many times we will repeat it, because we know it but it doesn't go inside.

Gatasaṁśaya - there will be no doubt.

God is the world. God with name and form is world. Like a bangle is a name, a particular shape of material, called gold. And because of a particular utility it is called a bangle.

From the practical point of view, what we are discussing, is the truth in a theoretical form. It is the truth, but it is in a theoretical form. What is a theoretical form? I have not realized it.

So what is a Sādhana? I will give an example, Swāmiji said, ‘What is karma yogā? Serving man looking upon him as God. Śiva Jñāne Jīva Sevā.’ Is it clear?

What are we looking at? Anything? Jīva! Jīva doesn't mean only man. Jīva means any living creature, any non living creature also is Jīva only. So can you serve a non-living creature? Yes! When you try to keep the environment right, you're serving whom? God. Śiva

It is a very funny thing. Supposing you are saving a river from pollution. Looking upon the river as what? Gangā nadi, Yamunā or Brahmaputra, etc, etc, or a mountain or a forest? Whom are you really serving? Are you serving God or are you serving yourself? If you save a forest who is saved? You are saved. If you make a river pure, who is saved? You are saved. Whatever you do, actually doesn't make anything any difference to God. It makes a difference only to us. You understand now? So Sādhana is to look up on every single thing in this world with the eyes ‘This is divine’. The chair is divine, the AC is divine, etc.

( 20:03 mins )

So gatasaṁśaya – nirbhaya gatasaṁśaya. Then dṛṛhaniścaya

Lajjā in English language it translated as modesty or shamefulness. When we have to do something… in what context Thākur was giving this Upadesam to the devotee? He says that by taking God's name, you will progress in spiritual life. But inside you are getting the feeling that what do they other people think about me if I take God's name? They think this is a superstitious fool. He is not a practical person. Even us.

Suppose you are asked to dance here. Will you do it? You don't do it, but you enjoy other people dancing. In the name of God, you know In Belur Math and in other places. South India I have not seen, but Belur Math on Thākur ’s Birthday & other occasions, all 200 Sādhus, they go early morning around the temple – এসেছে নূতন মানুষ দেখবি যদি আয় চলে ( Aseche Nuton Mānush Dekhbi Jodi Aaye Chole ) all rhythmic they are dancing like this. Chaitanya Mahāprabhu has introduced it.

Children also do that in Joyfulness, but when we become old, ‘Should we dance? What will the other fellow think about me?’ This is called Lajjā.

But we are Shameless with regard to many other things. This shamelessness is a great quality I tell you even from the worldly point of view. Suppose you're invited for a feast. And such nice dishes are there. One serving, Okay Normal. Second serving a little less Normal, but okay, but you still feel I must have more. Then the host is asking ‘Shall I give some more?’ What do you say? ‘No, no, no no, no’. The Plate is here. He is saying no no no like that.

If it is a person known to you, don't hesitate, eat shamelessly Thākur’s teaching. After all he is offering and so what if suppose he thinks you're ignorant. Okay, let him think he will lose. You will not lose anything. So eat shamelessly, meditate shamelessly, serve shamelessly All this Lajjā, Bhaya. Don’t fear about what do the other people think about me.

So Modesty is necessary. But what type of modesty? Under what circumstances? soWhen you are doing something wrong, modesty certainly is a big break, being a devotee of Sri Rāmakrishna, can I do this wrong thing?

Is Lajjā a form of fear or hatred? No, there is you see, if you have read, studied Holy Mother’s teachings, modesty is the greatest ornament of every woman. Lajjā mahad bhūshanam. This is the greatest ornament for woman. So what is it really saying? It has nothing to do with fear of anything. They want to shamelessly exhibit their body, that is called immodesty. There modesty is necessary.

Here in this case, your modesty is preventing you showing your devotional emotions. You want to sing. That is there in the Gospel. ‘M’ was an elderly person. Sri Rāmakrishna was asking, ‘Join in the singing’, but what do the others think about me? But even if you don't sing, they already think about you, there is nothing to lose. Already they are thinking many bad things about you.

( 25:22 mins )

Now you understand modesty could be both positive and negative. When shameful things, unrightful things are to be done, being modest means don't do it. And when good things have to be done, then break your so called modesty. In fact modesty is a kind of fear. Modesty is a kind of fear. What do the other people think about me. No! In good things you must break that modesty. That is what Sri Rāmakrishna meant.

If anything is preventing you from going nearer to God, in the name of society, good name, etc, etc, then you break them. I can give one more example. Suppose there is a big, very respectable man. Big, rich man, and a very powerful man. And some normal people, they are taking God's name, dancing. Would that man dare to come and dance with them? But if he is a devotee, he should not think ‘I'm a big man, and a rich man, what do people think about me? Will they take advantage of me?’ This is another fear, ‘If I mix with others, will they take undue advantage of me?’ No!

You have to be intelligent and the same time you express your devotion. Otherwise, this immodesty itself becomes a great obstruction. Your mind says go & jump. But your outward circumstances say don't do it. So actually you are harming yourself.

So both meanings are there - for everything. Fear for the bad thing is very good. To do some shameful thing I fear, ‘What do people think about me?’ Is it good or bad? It is good because that will prevent you from doing something bad.

What I'm trying to tell you is fear is a very general concept, but fear in what sense are we talking? We are not fearing doing bad things. You see, when nobody knows we can do many things, isn't it? If I want to kill somebody, I don't kill. Why? Because fear of Police, fear of public opinion. But if you get that fellow somewhere in the secret, where you shoot him down, will you fear? You'll be glad isn't it?

In Ireland, Ireland is a country where Protestants and Catholics always fight with each other. So when any one of them gets the other one in darkness they will be very happy. One day a man was walking after seven o'clock. Suddenly he felt the butt of a gun, ‘Are you a Catholic or a Protestant?’ So the other fellow also doesn’t know. So this fellow thought, ‘If I say Catholic and he is a Protestant he will kill me. If I tell him I am a protestant, maybe he's a Catholic and he will kill me’. He simply said, you know what he said. ‘I am a Jew’. The fellow there, he jumped up and down and said ‘Boy, Oh boy, Am I the luckiest Arab in the whole world?’ Bec Arabs want to kill Jews.

So, every emotion has got a negative side and a positive side. Many of us don't dare to do certain things because of this what is called unnecessary fear. It is all fear. Lajjā is fear.

Ghṛṇa is also fear. Hatred. Terrible hatred is called Ghṛṇa. agrea. Dveṣa is a milder form. Ghṛṇa, you look down upon that fellow. These are psychological variations.

Since the topic came I’m just taking it. Kamsa feared Sri Krishna Kamsa feared Krishna. Shishupala, Dantavakra hated Krishna. So that is called Dveṣa. But they did not look down upon Krishna as an inferior person. They know the strength of Krishna. ‘We don't dare to fight with him person-to-person. But from behind, yes we can kill Him’. You understand now?

( 30:24 mins )

Whereas Ghṛṇa means you look down upon that fellow like, you know, Ghṛṇa is more like when an earthworm or a cockroach comes to you. When you see a cockroach, do you fear the cockroach? And do you hate cockroaches? But you have Ghṛṇa towards it.

There was this husband, and one day a Swāmi asked him, ‘I am pleased with you. What do you want to become in your next birth?’ He said I want to become a cockroach. The Swāmi was shocked, ‘Why?’ ‘Because my wife fears only cockroach, not me.’

You understand now? Ghṛṇa is looking as if it is the most inferior object in this world. Any dirty thing we have Ghṛṇa. Some dung is there, Cow dung or man dung, some such thing. How do we look at it? Ghṛṇa is there. Dvesha is much higher. What is Dvesha, now you understand? I know my enemy is a very powerful person. I can't look down upon him, but I hate him because he is giving me trouble.

But all the three are variations of what? Fear! All the variations! ‘What do people think?’ That is fear. ‘And I looked down upon some person’.

Lajjā, Ghṛṇa, Bhaya. Sri Rāmakrishna used to say often, for a devotee, in the matter of taking God's name, meditation, worship, dancing, singing of God's name - ‘Do not cherish Lajjā, Ghṛṇa and Bhaya’.

And we extend it - not Sri Rāmakrishna. You see when you're eating, eat shamelessly. You feel like eating, and ‘what do other people think? They think I'm a glutton’. So when others are not there what are you doing? When other people are not there, food is available, what do you think you do? Glutton only. Now we are afraid to show ourselves in the Public. Public - ‘We want such a modest person. He eats only this much.

There is a fellow called Devaduta. He is seen eating only this much during day time. But every day he was becoming like a Balloon, round and round. How can he become? Divā na bhuṅkte, rātrau bhuṅkte, Day time he is not eating, nighttime firing, that’s what we call it, firing. Okay.

So nirbhaya gatasaṁśaya.

'''Dṛṛhaniścaya - His will becomes absolutely one-pointed'''. Why? Because He knows this is the most worthy object in this world. And we also become Dṛṛhaniścaya if we have the right discrimination.

I’m giving you small examples to make the point clear. Suppose, there are two bottles, on one is written ‘virulent poison’. On the other is written Chyavanaprasa or some tonic. So unless you want to die, what would be your strongest will? Which one do you want to take? Do you think, ‘Shall I take this, shall I take the other one’, will you be thinking about it a hundred times? First instinct is, the moment you read poison - out!

That is called Dṛṛhaniścaya. Without the least bit of doubt. One pointedness of the Will is called Dṛṛhaniścaya.

and Sri Rāmakrishna - Nirbhaya. You see, when people used to fear, even in daytime, to enter into Panchavati jungle for fear of snakes, scorpions and ghosts. Night time ghosts. Day time scorpions and snakes.

( 35:01 mins )

Here in Bangalore only, few days back, one poisonous baby snake bit one small girl. Why? I was very shocked to hear the news. This is the season for snakes to give birth. I did not know earlier. After reading this, while I'm walking, I don't step into the rubble. Because if this is the season, who knows?

So, in one house a snake had given birth to a poisonous baby. And the watchman he tried to shoo it away. That fellow got so angry, this girl was coming down the stairs, it went and bit immediately. They had to admit her in the hospital before she could have…. She could have been killed. Because baby snake doesn't mean only babies will die. Baby snake can kill non babies also. So they got the poison, and gave her anti poison injection.

What I am trying to tell you is Sri Rāmakrishna, absolutely no fear! Whole night He would go and sit under the Panchavati, naked also. Were there mosquitoes or not? Tell me the answer? Were there mosquitoes or not? Were they small or big? And did they become big or not? After Sri Rāmakrishna started practicing meditation there, did they become big or not?

You understand now? He had absolutely no fear. Hriday feared. You know that incident? You read the…

Then '''gatasaṁśaya - Sri Rāmakrishna had absolutely no doubt whether Divine mother exists or not'''. He had no doubt. But what did He have? Mother, Can I have your darshan or not?

Then once He makes up his mind. How Sri Rāmakrishna makes up His mind, we are discussing now, with the help of Sri Ramakrishna’s life. Whenever Sri Rāmakrishna was about to undertake a particular type of Sādhana, what is the first thing He will do? He will divide his own mind into 2. One part of the mind to be examined, the other part of the mind to examine.

He will ask, ‘O, mind, do you really want to attain this?’ Only without a doubt, immediately, without thinking, if the other part of the mind says, ‘Yes, I don't want anything else excepting this.’ That is the first question.

Second question. ‘Are you ready to pay the payment?’ Whatever is required sacrifice, Sādhana, are you prepared to pay?

What is our case? In both the cases the answer is I will think later. Yes, even if we sometimes say, ‘I want God’, are you prepared?

That is why God business is a Divāla business from the very beginning. You understand? God business, is a foregone conclusion, it is a Divāla business. Divāla business means failed business. Why? For a business to succeed three conditions are necessary.

* The first condition is that there must be the scarcity of material. Because if it is available in plenty everywhere, there would be no demand for it. Scarcity
* Second is there must be really some demand for it.
* Thirdly, It must be priced so that the fellows who want to buy are capable of buying it.

Now what is God's business?

* God is available everywhere at all times.
* Second condition, there are practically no Demanders.
* Third condition is even if some rare fellow says, ‘Ok. I want God’, but the price is so high. Enough is enough. I don't have that much price to pay’.

You understand now? God's business is a Divāla business even before it started.

Okay. Sri Rāmakrishna had all these 3 qualities. That's why the Swāmiji had written ‘nirbhaya gatasaṁśaya dṛṛhaniścaya’.

( 40:00 mins )

'''Saṁśaya - without the least bit of Doubt.'''

What is the doubt? Two points here -

# This is the best object, therefore, I want only that object.
# Second I should be… I am capable of obtaining it.

This psychology, most people don't know. I told you many times, I will tell you again. You see all of us are citizens of India. Any one of us can become prime minister. So if I ask you, how many of you would like to become Prime Minister? How many of you would like to become Prime Minister? Practically none. Does it mean that you don't want to become Prime Minister? You are saying, ‘I don't want to become Prime Minister’, does it mean you don't want to become Prime Minister? The thing is that first of all, even if you compete, you won't get back even the deposit. Is it not a fact? We know it. Secondly even if we somehow get elected, The price is very high, because every gun is targeting only whom – Minister, PM etc. All those fellows. These are facts.

That's why they always go with the bodyguards. They can't simply go like that. And they must have thick skins. If they are frightened, blood pressure goes up. Anytime they see some beard, blood pressure goes up. You know beard is always associated with either sardarji or terrorists. There is always fear, you know, here also, every Hindu fears a musalman. That's why they behave so politely

Your father, you know, we wanted to take our Thākur’s photo in front. There was a debate whether we should go from inside the compound or whether we should go outside the compound, because the mosque is there. Then we decided without making much noise, we will take it from outside. Yes. Your father was the DGP. And then he advised, because there are fanatical fellows, they can raise a huge issue. Every Hindu is holding his breath because of the fear of Musalman. Only when they enter into the ashram, they heave a sigh of breath. That is what they also know.

Worst fellows in the world are Hindus. I am also included. Hindus are the greatest enemies of Hindus. Hindus are the Worst traitors. This is a fact I am telling. Even today that is the fact. Who is stroking this hatred between Hindus and Muslims? Hindus! And who is supporting the Muslims? Hindus! Your Rahul Gandhi, your Mamata Banerji, all these fellows, What are they doing? For the sake of keeping…. They are all gundas. 200 Muslims came, when polling was going on, to prevent Hindus from voting at all. Openly it is coming. Even Modi could not do anything. You can see the idea. How long it is going to hold I don’t know.

Anyway, these are the characteristics - nirbhaya gatasaṁśaya

'''niṣkāraṇa-bhakata-śaraṇa''' - '''Who is The Refuge of all devotees? Only God'''.

But if God also becomes a businessman and says, what am I going to get out of your devotion? Yes, I will take You under My wing, but what are you going to pay? If He demands, He is not going to get a single devotee.

So '''niṣkāraṇa - He gives refuge to the devotees without expecting anything from the devotees.''' All that He wants us to do, ‘Oh Lord, You are my Mother. You are my Father. I take refuge in You’. He just wants to hear that.

That's why when Vibishana came with three ministers, four ministers to Rāma. In Rāmāyana, before the war started, Vibishana advised Ravanasura, ‘You are doing wrong things, you give back Sitā & take refuge at His feet. Rāma will not harm you. He will give you shelter, I know Him’. But his brother says, ‘You are a paramashatru, like cancer born in one's body, instead of helping me, supporting me, You're advising me. Get the hell out of here’. And he got out of the hell. So he came to Rāma.

( 45:19 mins )

Rāma was testing everybody, ‘What should we do? Vibhishana came. Shall I give him shelter?’ Everybody said, practically, ‘He is coming as a spy to find out what is your force etc. Don't trust. He is a Rākshasa. Then He asked Hanuman. Hanuman said, ‘I know Vibhishana. I have seen him when I went there. He is really a righteous person, and he is your devotee.’ Rāma knew all those things. And He utters, ‘Anybody says, ‘O Rama, I take refuge in you, once, there after he may leave me, But I will not leave him. This is my Vrata.’

I forgot the Sanskrit shloka. It’s a wonderful shloka. And this applies to all the Avatāras, whether it is Krishna, Chaitanya, Rāmakrishna, Jesus, Buddha – Dharmam sharanam gachchāmi, Budhdham sharanam gachchāmi, Rāmakrishnam sharanam gachchāmi, Only once.

He takes our words at face value and He will never ever leave us. So this is what is being – '''niṣkāraṇa-bhakata-śaraṇa'''

The second point about it is only He can give us the refuge. Why? God Alone can give us refuge. Nobody else can give refuge. Why? Because they themselves are shelterless.

One fellow is being helplessly carried by the current of a river. Another fellow was thinking, ‘Shall I jump or not into the river?’ The other fellow was looking at him, ‘Hey come with me. I will give you shelter. I will hold you.’ That fellow himself is being carried away…

Isko Hindi me kuch kahete hain. ‘Kambal nahi chhodti’ You know that? There were two sadhus in Uttar Kāshi. You know, in Uttar Kāshi winter season is very very cold. They don't have warm clothing. They went out to take a bath. One older sadhu & one younger sadhu. Suddenly they saw a thick blanket, floating. They thought God has given this blanket.

Elder man said to the younger one, ‘Go quickly and catch hold of it. And bring it to the shore’. So this fellow jumped, went near, caught hold of the Kambli . He also started floating along with the Kambli. Then the Elder one, who's running by the side, He says ‘Ai, Kambli ko le aao.’ He says, ‘I’m not able to bring the Kambli here’. ‘All right, you come away’. ‘The Kambli is not allowing me to come away’. It was a black bear. Once he caught hold of this fellow it is not leaving him.

One fellow is helplessly being carried away. He dares to say to the other fellows, ‘You come and take refuge in me.’ Who in this world can save us? All of us, we are all Samsara Sāgara. We ourselves are floating away, who can dare to say that I will give you refugee? Who can give? Only God can give. '''niṣkāraṇa-bhakata-śaraṇa'''

'''tyaji jāti-kula-māna''' - Sri Rāmakrishna had given up three things. What is it? Jāti, kula, māna - tyaji jāti-kula-māna

What is māna? Sammāna. ‘I am a respectable person’. He belonged to the Kulina Brāhmana caste. So ‘I am a Brāhmana’. What is Jāti? I belong to the Brāhmana Jāti. He has given up. When did He give up? The moment.. first He gave up before Upanayana. If you don't allow me to take Bhikshā from Dhani’s hands, I'm not going to take the sacred thread. That time itself He has given up. ‘Truth is what I want. Anything else is immaterial’.

Kula means what? In the Brāhmana family there are distinctions. A Brāhmana who is a cook, a Brāhmana who is a pujari.

They look down in Bengal upon pujari Brāhmanas, because he is doing, what is called a lowly, job for the sake of a little bit of banana rice bundling. That is what Thākur had refused. He is not condemning devotional worship.

( 50:32 mins )

Most Pujaris, they do pooja for what? As a profession! And for a Brāhmana it is degrading Brāhmana Kula. Because, Brāhmana, a true Brāhmana has got only two goals. Adhyayana & Adhyāpana. He must study the scriptures, lead the life, and if someone earnestly comes to take knowledge, he must pass on that knowledge. These are the only two.

Anything else, so many cooks are there. There are all Brāhmanas. Most of our Ashrams whom do they employ? Brāhmana Cooks only. Now we are employing everybody, because we are not getting. Yeah, so that is how… They are also looked down upon. Brāhmanas who serve under other people are also looked down.

Who is a Kulina Brāhmana? He is highly respected among Brāhmanas because he leads. So Kshudhiram was a Kulina Brāhmana. And Sri Rāmakrishna was even more than that. He gave up the sacred thread, And He used to go and clean the lavatories of the lavatory cleaners. Whose lavatory? Rasik’s lavatory. Toilet. Now, you can't even call it a lavatory. You call it, you know, some a place where they answer calls of nature. There is nothing like a lavatory.

Indian lavatories are lavatories? If you want to see a true lavatory go to Japan. Japanese lavatory. It costs 20,000 pounds. You know that? There's a particular name for that. Bidet lavatory. You know that? Yeah, if you want to to enjoy life, you must have one, because the moment you sit – kya aram hai. First class. It warms. And then the temperature of the water automatically set. You don't need to do anything. Just sit. It will do everything. And it is such a pleasant thing, you don't feel like getting up from them. Even your bed also will not give so much of Sukha. That is Japanese lavatory.

But you know rushik - they used to dirty the place. Sri Ramakrishna used to go clean that place with his own hands and wipe it with his long hair, praying to oh mother, Let me not have pride I'm a brahmana. We are all children of the Divine mother from Divine mother's point of view. There is no low or too high. This is God giving up Kula.

Mana- brahmana is respected in society, but he never cared for the societies respect. One day Sri Ramakrishna was at room Baburam Maharaj he was sleeping in his room and one ram dayal babu at night. Sri Ramakrishna was jumping up and down. Suddenly they woke up. He was spitting I spit upon name and fame. I spit upon respect of people. I spit he started spitting there.

And to make a little bit fun, you know who is going to clean it tomorrow morning? Only holy mother has to clean that one. So you can do whatever you like and we'll be moving in That room. After spitting was it it was he taking care not to step on up on it. Never, never do such a thing. Anyway, these people were understood. What is it my God this man he is teaching us a lesson that we should never give we are all people, you know, if people don't give us a good seat When we are invited then we take offense. I know my experience. There were two Fast Friends woman both musicians good singers. So one day I went there whenever there is a function they sing together. this time. I saw the other lady has not come at all. Then what happened, I asked at the end of it. I don't see your friend. What happened?

Oh swamiji, she became very angry. She stopped coming to me. She stopped talking to me. I said what happened last time when I invited you. I was very busy arranging for Pooja. That lady came. I did not greet her. She took offense she stayed for a short time and then excusing something. She went after that no telephone talk. No talk. No greeting. Nothing. They used to come to the asthma but don't greet each other.

Devotees. Both are devotees? So you don't think we are very big like that, you know, so if we if somebody looks down at the something we take offense we take offense at everything. person looks take offense. He does not look take offense. he Smiles take offense. Does not smile, take offense. He speaks to you take offense. doesn't speak to you, take offense. We are waiting for that opportunity to take an offense. How much Ahankara is this. all related to Ahankara.

Sri Ramakrishna’s gospel. One day Keshav Chandra Sen. came. His turn came. Everybody was praising Keshav. Keshav wanted to tease Sri Ramakrishna to find out. so they were all praising him. Then who is he? Keshav is asking the fellow hosts, pointing to Sri Ramakrishna, who is he? Before anyone could reply, “I am the dust of the dust of the dust of your feet”.

Sri Ramakrishna was ready to face him. Keshav was better than anybody to Sri Ramakrishna. That's why Girish Chandra Ghosh used to say this time Sri Ramakrishna conquered the world through humility. He taught them how to make salutation to Saudhus. other they say like it.

Thyaji jati kula maan.

Then some before I conclude, In Mundakobanishad, is a beautiful saying. When a man realizes God, what happens to him.

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiś chidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare || 8 ||

(2.2.8-When he that is both high and low is seen, the knot of the heart is untied; all doubts are solved; and all his karma is consumed.)

When a person had Athma Sakshathkara - And what happens - bhidyate hṛdayagranthiś all the knots of ignorance are completely cut as under. They can never in Future come back to him. chidyante sarvasaṃśayāḥ all doubts will vanish forever why the Prathyaksha Dharsana.? kṣīyante cāsya karmāṇi all his Karma how many karmas - karma means karma-phala how many karma-phalas? Sanchitha, Prarbdha & Agaami.

Everything will be totally – gannagni: sarva karmani basmasath kuru - building the fire of knowledge how it burns all the Karma phalas. Sukha, dhukka everything is burnt that would be the result. That means he knows the atman.

Athma means I am not the body and mind therefore all doubts belong to whom. To the mind. All fears belong to whom? Mind. all knots belong to whom? Mind. all your Karma's belong to whom? Body. Karma means karma-phala it belongs to the body. So when body mind is not there what karma-phala will be there?

I am the Atman. So that is the result it gives.

sam¬pada tava śrī¬pada bhava-goṣpada-vāri yathāy |

what a beautiful one. sam¬pada tava your wealth. tava sam¬pada - means you work. Well bhava sampada. They wealth of the world. What is the comparison? Goshpada vāri yathāy yathāy means just like, goṣpada and vāri. goshpada means what - place where a cow puts its foot print. Supposing it depresses and then the rain comes how much water is accumulated in that mini pool. Only that laid him What is the water in the ocean? What is the comparison between this small puddle of water and that ocean of water? So like that bhava sampada bhava means samsara worldly wealth and your wealth? What is the comparison? Absolutely, no comparison therefore whoever gets your sampada.

They don't even look very that is something valuable. Is it something valuable? It is not only not valuable. It is counter valuable because it always brings what dhukka so what is the Suka: dhukka ratio. World’s Suka: dhukka ratio current C What is it? 50 :50. 50 50.

50 50 like A horse and a rabbit. Understand the story A horse and a rabbit. Is swami Yathiswaranandaji maharaj’s famous. What is our devotion to God and the world 50/50. What is 50/50. During Second World War, meat was very rare. The food was rare. Ration. So this rabbit meat was even rarer. So one restaurant’s ad read “Rabbit Meat Served Here”. One fellow, had not eaten for many years, many months. So he went and ordered a plate, big plate was given. How much meat rabbit will give if you take out all the fur? Big plate he was eating and eating and eating he knows what rabbit meat was. He never got any taste. Then he called the cook. Is there really rapid meat? He said yes. then why I'm not getting? Sir, you know rabbits are very scarce. So we have to mix with horsemeat. He asked what is the proportion? Cook said 50/50. What do you mean by 50/50. One horse? And one Rabbit, (Laughter)

So what is the worldly happiness and unhappiness proportion 50/50? Dhukka is like the horse. Sukha is like the Rabbit. But in Baghavan’s happiness there is not a trace of Dhukka.

So that is why it is called ananda. It is not called Sukha. Sukha, santosha, tushty these are all worldly degrees. But in God's Bliss, there is no degree. It is hundred percent only hundred percent. Because it doesn't have any opposite. So that is what sampada tava sripada bhava goshpada vari yatahai.

So what is God's wealth? Why what is God called in Sanskrit language? Baghavan. who is Baghavan ? he who has got Baga is called Baghavan. What is Baga? Baga consists of six characteristics – VairaGhia, SRI, Aishwarya, virya, where are ya like that one more. I forgot if the sixth.

(aiśvaryasya samagrasya

vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva

ṣaṇṇāṁ bhagam itīṅganā)

ऐश्वर्यस्य समग्रस्य वीर्यस्य यशसः श्रियः।

ज्ञान-वैराग्ययोश्चैव षण्णां भग इतीरणा॥

(Viṣṇu Purāṇa 6.5.47)

in infinite qualities that is called “Baga”; and he who possesses this one is called Baghavan.

This is the real sampada. On the first January 1886 and there were many direct disciple serving Sri Ramakrishna. None of them ever came there. All householders something then later on. They were asked, Sri Ramakrishna is bestowing his grace. Why did you not come to receive it? What are you talking about? Every day? First of all He is giving us. This is not a one-day phenomena is not a one-day phenomena. Every day He used to bestow his grace upon some people but that day it broke the Boundary, he was blessing whoever was coming, even then 2 fellows did not receive that day. Two fellows. Unfortunate people on that day later on they received it. Now, why did they not come they said something very important. Sharath Maharaj - he said he's like our father. Whatever wealth I have like father's wealth after his death goes to whom? To the children my wealth will go to my children. So what is my wealth. Sri Ramakrishna’s wealth?

Viveka, vairagya, bakthi and Gnana. So I will conclude this talk just commenting upon it. Viveka, vairagya, bakthi This is your sampada. And you see here Bill Gates billions of dollars billions of pounds So you ask what sampada you are very rich, what will you do with your will you eat? What will you do if you have money?

You get certain things, which you think will give you happiness. So ultimately what is the sampada? Only happiness But where is this this worldly happiness has got three problems. how many? what are the three? First of all it is limited.

You know any if you are eating a sweet you want to see nice things. So both the fellow who is serving you Rasagulla is a ferocious fellow. Your tongue is enjoying the Rasagulla but your eyes are fearing that fellow, isn't it?

So his words are like karpasa. Idumbas and thatakas. words like that. So it is limited first.

Secondly it always brings its opposite.

If you are enjoying a sweet always, oh for now it is okay. But when can I have it again? Of course dhukka. before eating sweet your to work 24 hours after eating also you have to work to digest it. It is in between a little bit of tickling of the tongue. Momentary happiness. Every sukha in this world brings bandana. What is bandana? I want it again and again and again. Understand it. Three doshas are there. Whereas Ananda is bereft of all the three. It is full. It is infinite. It doesn't bind you. It is not partial and you become free. It will make you free. This worldly a happiness will bind you more but Bagavan’s happiness will release you. It gives Mukthi. once you have that happiness you say I don't want anything else. I want only you. Prathikshamam varthamanam. so

sam¬pada tava śrī¬pada bhava-goṣpada-vāri yathāy |

Then the next sentence goes..

pre¬mār¬paṇa samadaraśana jagajana-duḥkha jāy

if we understand, what is an Avatara, premarpana – he is an embodiment of Prema. Prema comes out of knowledge. Because of prema Samadharsana. What is samadharsana? Equality. Not equanimity. Equality. Equal sightedness. What is equanimity, to keep the mind always calm & quiet. Equal vision means, there is no distinction..Low caste, high Caste, educated, illiterate, Rich, poor, learned & ignorant, we will never make such difference.

Like a mother, who has 5, 6 children she loves every one completely equally, even though she may give different treatment to suit the child’s capacity. But her love is completely equal. If anybody understands it, that person becomes free from all bondage. jagajana-duḥkha jāy.

We will discuss about it in the next class.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 10 on 23 June 2019

2025-03-24T07:41:55Z

R verma:

We are discussing the Avatāra Stotram. Here, Avatāra doesn't mean only Sri Rāmakrishna. Any Avatāra, who came in the past and who is going to come in future also.

So can it not change? It cannot change, because, one’s nature, can never be changed. God's nature cannot be changed.

That won't change. Why? Because they come with a power to give. What is the specialty of an Avatāra? A Jīvan-Mukta, you understand, One who has become Free. He also has the same knowledge. What is the difference? The difference is in the power. A Jīvan-Mukta can help hardly anybody, an Avatāra can help a huge number of people.

To contain that power, the person must have that capable vehicle. And that vehicle is called Satva-guna. So He has to come exactly in the same way. Any number of times He comes, He has to come exactly in the same way.

Avatāras do not come at the same time. Each time God comes only by Himself, but He can bring some companions with Him. One, after the other. Not in the same time. What happened last time when they came at the same time? Same thing is going to happen next time also. If Rāma and Krishna come separately they are very friendly. If they come at the same time… ( Parasurāma was an exception )You see, the Hindu concept of an Avatāra is - in whom so ever the power to do good is more manifest, He is an Avatāra .

So Hitler is not called an Avatāra. Only those, who do some positive, some good to humanity. So, one person is enough. And who knows better than God about politics. If two Avatāras come there will be a quarrel. So, He knows. He will come only one at a time. And it is the Same Being who comes again and again and again, okay.

Last class we were discussing Nirbhaya, Bhaya-Rachita. Nirbhaya gatasaṁśaya. First we discussed Tyāgīśvara he naravara dehapade anurāg.

Only by praying can we get love, devotion, discrimination, dispassion etc, and it should be only God's Grace. Without God's Grace, we cannot get God. From the beginning, in the middle, in the end - Grace, Grace and Grace, nothing but Grace. We have to take it for granted.

Just to illustrate this point, Shankarāchārya, you know, He was a follower of Jñāna-Mārga. Jñāna-Mārga means what? They don't accept Saguna Brahma, Nirguna Brahma they accept.

So the Divine Mother wanted to teach Him. One day He was walking. She, Divine mother, had taken the form of an old woman and She was lying in the way. It was a narrow way. Only one person can walk. It is not our Hindu custom that if somebody is lying you put your foot and walk over. That is disrespect. So Shankarāchārya said, ‘Mother please move’. She said, ‘I am unable to move. You make me move’. ‘I am unable to move, You make Me move’. And He touched Her to make Her move. He lost all movement. Then he understood it must be the mother only. Then He prayed. गतिस्त्वं गतिस्त्वं त्वमेका भवानि l

All these came out of one experience. Excepting Śaraṇāgati there is no other way.

( 5:52 mins )

So when a Jñāni, that means a Sādhaka, who is practicing Jñāna-Mārga, he says, Ahaṁ Brahmāsmi, what does that mean? He merges his Ahaṁ in Brahman. A Bhakta says from the very beginning that ‘Oh! Lord, I am nothing. You are everything’. Ultimately, whatever it is, we have to remove our egotism. There is no other way.

'''Śaraṇāgati''' - that is then only we get certain things - Devotion - When devotion comes what happens? The first thing, the first signs that we are having some devotion, fear goes away.

Now tell me what is the relationship between fear and worry? Can you tell me what is the relationship? Will you worry if you are not afraid of something? Only when you are frightened, somebody might do something to me, or somebody may take away something from me, fear comes. When there is fear and when we are helpless then worry comes. I hope you're able to follow me.

Suppose, you know, a small creature, a small insect comes. It can sting. So are you worried? ‘Is it going to sting me?’ You're not worried because the moment it comes near you can squash it. But if a big elephant comes and there is no way to go anywhere, then what is the first thing… first comes fear. Fear turns into worry.

Sri Rāmakrishna used to give this analogy. There was a Zamindār and there was a very poor fellow. This poor fellow had taken the Zamindār to court. Everybody thought how dare this poor fellow take a Zamindār to the court. But behind this poor fellow, there was an even bigger Zamindār there. Otherwise how dare he do that?

So, as soon as a devotee, he thinks I’m a small fellow. But as soon as he acquires devotion he becomes Fearless. How does he become fearless? Because, ‘Behind me my Mother is there; My Father is there; God is there. Who can do anything to me?’ That is the fearlessness that comes.

So Hanuman Singh story, you know? There was a Darwān, Hanuman Singh, at Dakshineswar. He used to wrestle. And a big wrestler had come. And the people, you know, they know this fellow was like a Rākshasa, Bakāsura, Bhimāsura. ( Have you heard what I said? Bhimasura! He looks like an asura. Whoever marries an asuri, what does he become? You understand? He married whom? Rākshasis also are not going to marry human beings. Human beings are there like a delicious Rasagulla. But the husband, he must be like that only. Excepting, Sūrpanakha was an exceptional case.)

So they arranged a wrestling match. From the day it was fixed, that fellow went on eating everyday eggs, chicken, Ghee, all that pushtikara āhāra. What was Hanuman Singh doing? He was eating only once a day, day by day will be coming thinner. But he used to come in the morning, make pranām to Thākur. He used to come in the evening make pranām. And Thākur blessed him, ‘You are going to win, don't worry’. Don't worry.

( 10:26 mins )

Did I tell you about ‘Don't worry Clinic’? Even if you heard you not remember it is. There was a Doctor who named his surgery ‘Don't worry Clinic’. So somebody was puzzled, intrigued. What do you mean by don't worry Clinic? He said look here, ‘Suppose you are sick, and you come to my surgery. Only two things can happen. Either you get well or you don't get well. If get well nothing to worry. If you don't get well only two things can happen. What is it? You would die, it means either you go to heaven or you go to hell. If you go to Heaven what is there to worry. But supposing you go to hell, you meet all your old friends there, so nothing to worry. Friends, are there. Without friends It is suffering. With friends it is majā hi majaa hai.

So a devotee as soon as he…. A child, Sri Rāmakrishna used to say - so long as the mother is not there, he is terribly frightened, worried. The moment the mother is, it is for the mother to worry about it. So that strength he will get, ‘My mother Is there, what is there for me to worry about?’ Is it not a fact?

Prahlāda, as an example. Best example. Was he worried? ‘My father is going to torture me, kill me, and all those things.’ ‘Do whatever you like. I have nothing to worry. It is my Father's, my Mother's worry.

And incidentally was Prahlāda looking upon Vishnu as mother or father? From our Viewpoint, it is both Mother and Father. From a spiritual point, there is no mother or father. It is a protective power. What is that power? I am the child of God. And what is God? Soul, Ātman.

So, if God is Ātman and I am the child of Ātman who am I? I am Ātman. Ātman doesn't have a body mind. So there is nothing to lose, nothing to gain.

So Heya & Upādeya - both are not here. '''Heya - means something to be discarded''' and '''Upādeya - means something to be obtained.''' Both will not be there.

So what is our problem? Either we fear losing something or not getting something which we want. That fearlessness -'''Nirbhaya'''. That is why when Yājnavalkya instructed Janaka, and Janaka understood, realised, then certificate was given by the Guru. ‘Abhayam vai, Janaka, prapto'si’ - ‘Janaka, you have attained fearlessness’. Because to fear there must be a second object. In Infinity where is the second object?

So '''gatasaṁśaya - there will be no doubt'''. When a person has direct experience of Truth there cannot be any other type of knowledge. Knowledge obtained by from the scriptures, even from the Guru. You may have faith, but faith must be translated into fact.

That means what? Fact can be only through Experience. Direct experience. Pratyakṣa''.'' it is called Pratyakṣa. It is called aparokṣa. It is called Parāvidya.

What is '''Parāvidya? I become knowledge. Aparāvidya. I have knowledge.'''

So if we know all the scriptures, is it Parāvidya or Aparāvidya? Aparāvidya. Lower knowledge. ‘I have’.

That's why you know the fun? Muṇḍakopaniṣad ''-'' So the disciple approaches the Guru, then he says, ‘Teach me the highest knowledge’. What is that? By knowing which every knowledge can be obtained.

( 15:07 mins )

‘Knowing which’ - so Suppose there are a million ornaments made out of gold. You don't need to know if this is a ring, this is a necklace, this is a bangle. You don't need to do that to obtain knowledge. You get the knowledge of gold, then you get the knowledge of everything.

Because everything is nothing but an ornament, always remember, made of nothing but pure gold. There is no object called ornament. There is only one object. What is the object? Only gold.

Then what is the ornament? Gold in a particular shape and name and utility. This Nāma, Rūpa and Prayojana is called ornament. Ornament is not a special object. Somehow we are under that delusion. If it were an object, the Goldsmith can take your gold, he can give you the ornament - because two objects. So if he takes the gold he is taking with him the ornament also. If he takes the ornament, he is taking away the gold also.

So again, and again we will emphasise, there is no World Only God. What is the world then? God with a name and forms is called the world. And world without name and forms is called God.

Many times we will repeat it, because we know it but it doesn't go inside.

Gatasaṁśaya - there will be no doubt.

God is the world. God with name and form is world. Like a bangle is a name, a particular shape of material, called gold. And because of a particular utility it is called a bangle.

From the practical point of view, what we are discussing, is the truth in a theoretical form. It is the truth, but it is in a theoretical form. What is a theoretical form? I have not realized it.

So what is a Sādhana? I will give an example, Swāmiji said, ‘What is karma yogā? Serving man looking upon him as God. Śiva Jñāne Jīva Sevā.’ Is it clear?

What are we looking at? Anything? Jīva! Jīva doesn't mean only man. Jīva means any living creature, any non living creature also is Jīva only. So can you serve a non-living creature? Yes! When you try to keep the environment right, you're serving whom? God. Śiva

It is a very funny thing. Supposing you are saving a river from pollution. Looking upon the river as what? Gangā nadi, Yamunā or Brahmaputra, etc, etc, or a mountain or a forest? Whom are you really serving? Are you serving God or are you serving yourself? If you save a forest who is saved? You are saved. If you make a river pure, who is saved? You are saved. Whatever you do, actually doesn't make anything any difference to God. It makes a difference only to us. You understand now? So Sādhana is to look up on every single thing in this world with the eyes ‘This is divine’. The chair is divine, the AC is divine, etc.

( 20:03 mins )

So gatasaṁśaya – nirbhaya gatasaṁśaya. Then dṛṛhaniścaya

Lajjā in English language it translated as modesty or shamefulness. When we have to do something… in what context Thākur was giving this Upadesam to the devotee? He says that by taking God's name, you will progress in spiritual life. But inside you are getting the feeling that what do they other people think about me if I take God's name? They think this is a superstitious fool. He is not a practical person. Even us.

Suppose you are asked to dance here. Will you do it? You don't do it, but you enjoy other people dancing. In the name of God, you know In Belur Math and in other places. South India I have not seen, but Belur Math on Thākur ’s Birthday & other occasions, all 200 Sādhus, they go early morning around the temple – এসেছে নূতন মানুষ দেখবি যদি আয় চলে ( Aseche Nuton Mānush Dekhbi Jodi Aaye Chole ) all rhythmic they are dancing like this. Chaitanya Mahāprabhu has introduced it.

Children also do that in Joyfulness, but when we become old, ‘Should we dance? What will the other fellow think about me?’ This is called Lajjā.

But we are Shameless with regard to many other things. This shamelessness is a great quality I tell you even from the worldly point of view. Suppose you're invited for a feast. And such nice dishes are there. One serving, Okay Normal. Second serving a little less Normal, but okay, but you still feel I must have more. Then the host is asking ‘Shall I give some more?’ What do you say? ‘No, no, no no, no’. The Plate is here. He is saying no no no like that.

If it is a person known to you, don't hesitate, eat shamelessly Thākur’s teaching. After all he is offering and so what if suppose he thinks you're ignorant. Okay, let him think he will lose. You will not lose anything. So eat shamelessly, meditate shamelessly, serve shamelessly All this Lajjā, Bhaya. Don’t fear about what do the other people think about me.

So Modesty is necessary. But what type of modesty? Under what circumstances? soWhen you are doing something wrong, modesty certainly is a big break, being a devotee of Sri Rāmakrishna, can I do this wrong thing?

Is Lajjā a form of fear or hatred? No, there is you see, if you have read, studied Holy Mother’s teachings, modesty is the greatest ornament of every woman. Lajjā mahad bhūshanam. This is the greatest ornament for woman. So what is it really saying? It has nothing to do with fear of anything. They want to shamelessly exhibit their body, that is called immodesty. There modesty is necessary.

Here in this case, your modesty is preventing you showing your devotional emotions. You want to sing. That is there in the Gospel. ‘M’ was an elderly person. Sri Rāmakrishna was asking, ‘Join in the singing’, but what do the others think about me? But even if you don't sing, they already think about you, there is nothing to lose. Already they are thinking many bad things about you.

( 25:22 mins )

Now you understand modesty could be both positive and negative. When shameful things, unrightful things are to be done, being modest means don't do it. And when good things have to be done, then break your so called modesty. In fact modesty is a kind of fear. Modesty is a kind of fear. What do the other people think about me. No! In good things you must break that modesty. That is what Sri Rāmakrishna meant.

If anything is preventing you from going nearer to God, in the name of society, good name, etc, etc, then you break them. I can give one more example. Suppose there is a big, very respectable man. Big, rich man, and a very powerful man. And some normal people, they are taking God's name, dancing. Would that man dare to come and dance with them? But if he is a devotee, he should not think ‘I'm a big man, and a rich man, what do people think about me? Will they take advantage of me?’ This is another fear, ‘If I mix with others, will they take undue advantage of me?’ No!

You have to be intelligent and the same time you express your devotion. Otherwise, this immodesty itself becomes a great obstruction. Your mind says go & jump. But your outward circumstances say don't do it. So actually you are harming yourself.

So both meanings are there - for everything. Fear for the bad thing is very good. To do some shameful thing I fear, ‘What do people think about me?’ Is it good or bad? It is good because that will prevent you from doing something bad.

What I'm trying to tell you is fear is a very general concept, but fear in what sense are we talking? We are not fearing doing bad things. You see, when nobody knows we can do many things, isn't it? If I want to kill somebody, I don't kill. Why? Because fear of Police, fear of public opinion. But if you get that fellow somewhere in the secret, where you shoot him down, will you fear? You'll be glad isn't it?

In Ireland, Ireland is a country where Protestants and Catholics always fight with each other. So when any one of them gets the other one in darkness they will be very happy. One day a man was walking after seven o'clock. Suddenly he felt the butt of a gun, ‘Are you a Catholic or a Protestant?’ So the other fellow also doesn’t know. So this fellow thought, ‘If I say Catholic and he is a Protestant he will kill me. If I tell him I am a protestant, maybe he's a Catholic and he will kill me’. He simply said, you know what he said. ‘I am a Jew’. The fellow there, he jumped up and down and said ‘Boy, Oh boy, Am I the luckiest Arab in the whole world?’ Bec Arabs want to kill Jews.

So, every emotion has got a negative side and a positive side. Many of us don't dare to do certain things because of this what is called unnecessary fear. It is all fear. Lajjā is fear.

Ghṛṇa is also fear. Hatred. Terrible hatred is called Ghṛṇa. agrea. Dveṣa is a milder form. Ghṛṇa, you look down upon that fellow. These are psychological variations.

Since the topic came I’m just taking it. Kamsa feared Sri Krishna Kamsa feared Krishna. Shishupala, Dantavakra hated Krishna. So that is called Dveṣa. But they did not look down upon Krishna as an inferior person. They know the strength of Krishna. ‘We don't dare to fight with him person-to-person. But from behind, yes we can kill Him’. You understand now?

( 30:24 mins )

Whereas Ghṛṇa means you look down upon that fellow like, you know, Ghṛṇa is more like when an earthworm or a cockroach comes to you. When you see a cockroach, do you fear the cockroach? And do you hate cockroaches? But you have Ghṛṇa towards it.

There was this husband, and one day a Swāmi asked him, ‘I am pleased with you. What do you want to become in your next birth?’ He said I want to become a cockroach. The Swāmi was shocked, ‘Why?’ ‘Because my wife fears only cockroach, not me.’

You understand now? Ghṛṇa is looking as if it is the most inferior object in this world. Any dirty thing we have Ghṛṇa. Some dung is there, Cow dung or man dung, some such thing. How do we look at it? Ghṛṇa is there. Dvesha is much higher. What is Dvesha, now you understand? I know my enemy is a very powerful person. I can't look down upon him, but I hate him because he is giving me trouble.

But all the three are variations of what? Fear! All the variations! ‘What do people think?’ That is fear. ‘And I looked down upon some person’.

Lajjā, Ghṛṇa, Bhaya. Sri Rāmakrishna used to say often, for a devotee, in the matter of taking God's name, meditation, worship, dancing, singing of God's name - ‘Do not cherish Lajjā, Ghṛṇa and Bhaya’.

And we extend it - not Sri Rāmakrishna. You see when you're eating, eat shamelessly. You feel like eating, and ‘what do other people think? They think I'm a glutton’. So when others are not there what are you doing? When other people are not there, food is available, what do you think you do? Glutton only. Now we are afraid to show ourselves in the Public. Public - ‘We want such a modest person. He eats only this much.

There is a fellow called Devaduta. He is seen eating only this much during day time. But every day he was becoming like a Balloon, round and round. How can he become? Divā na bhuṅkte, rātrau bhuṅkte, Day time he is not eating, nighttime firing, that’s what we call it, firing. Okay.

So nirbhaya gatasaṁśaya.

'''Dṛṛhaniścaya - His will becomes absolutely one-pointed'''. Why? Because He knows this is the most worthy object in this world. And we also become Dṛṛhaniścaya if we have the right discrimination.

I’m giving you small examples to make the point clear. Suppose, there are two bottles, on one is written ‘virulent poison’. On the other is written Chyavanaprasa or some tonic. So unless you want to die, what would be your strongest will? Which one do you want to take? Do you think, ‘Shall I take this, shall I take the other one’, will you be thinking about it a hundred times? First instinct is, the moment you read poison - out!

That is called Dṛṛhaniścaya. Without the least bit of doubt. One pointedness of the Will is called Dṛṛhaniścaya.

and Sri Rāmakrishna - Nirbhaya. You see, when people used to fear, even in daytime, to enter into Panchavati jungle for fear of snakes, scorpions and ghosts. Night time ghosts. Day time scorpions and snakes.

( 35:01 mins )

Here in Bangalore only, few days back, one poisonous baby snake bit one small girl. Why? I was very shocked to hear the news. This is the season for snakes to give birth. I did not know earlier. After reading this, while I'm walking, I don't step into the rubble. Because if this is the season, who knows?

So, in one house a snake had given birth to a poisonous baby. And the watchman he tried to shoo it away. That fellow got so angry, this girl was coming down the stairs, it went and bit immediately. They had to admit her in the hospital before she could have…. She could have been killed. Because baby snake doesn't mean only babies will die. Baby snake can kill non babies also. So they got the poison, and gave her anti poison injection.

What I am trying to tell you is Sri Rāmakrishna, absolutely no fear! Whole night He would go and sit under the Panchavati, naked also. Were there mosquitoes or not? Tell me the answer? Were there mosquitoes or not? Were they small or big? And did they become big or not? After Sri Rāmakrishna started practicing meditation there, did they become big or not?

You understand now? He had absolutely no fear. Hriday feared. You know that incident? You read the…

Then '''gatasaṁśaya - Sri Rāmakrishna had absolutely no doubt whether Divine mother exists or not'''. He had no doubt. But what did He have? Mother, Can I have your darshan or not?

Then once He makes up his mind. How Sri Rāmakrishna makes up His mind, we are discussing now, with the help of Sri Ramakrishna’s life. Whenever Sri Rāmakrishna was about to undertake a particular type of Sādhana, what is the first thing He will do? He will divide his own mind into 2. One part of the mind to be examined, the other part of the mind to examine.

He will ask, ‘O, mind, do you really want to attain this?’ Only without a doubt, immediately, without thinking, if the other part of the mind says, ‘Yes, I don't want anything else excepting this.’ That is the first question.

Second question. ‘Are you ready to pay the payment?’ Whatever is required sacrifice, Sādhana, are you prepared to pay?

What is our case? In both the cases the answer is I will think later. Yes, even if we sometimes say, ‘I want God’, are you prepared?

That is why God business is a Divāla business from the very beginning. You understand? God business, is a foregone conclusion, it is a Divāla business. Divāla business means failed business. Why? For a business to succeed three conditions are necessary.

* The first condition is that there must be the scarcity of material. Because if it is available in plenty everywhere, there would be no demand for it. Scarcity
* Second is there must be really some demand for it.
* Thirdly, It must be priced so that the fellows who want to buy are capable of buying it.

Now what is God's business?

* God is available everywhere at all times.
* Second condition, there are practically no Demanders.
* Third condition is even if some rare fellow says, ‘Ok. I want God’, but the price is so high. Enough is enough. I don't have that much price to pay’.

You understand now? God's business is a Divāla business even before it started.

Okay. Sri Rāmakrishna had all these 3 qualities. That's why the Swāmiji had written ‘nirbhaya gatasaṁśaya dṛṛhaniścaya’.

( 40:00 mins )

'''Saṁśaya - without the least bit of Doubt.'''

What is the doubt? Two points here -

# This is the best object, therefore, I want only that object.
# Second I should be… I am capable of obtaining it.

This psychology, most people don't know. I told you many times, I will tell you again. You see all of us are citizens of India. Any one of us can become prime minister. So if I ask you, how many of you would like to become Prime Minister? How many of you would like to become Prime Minister? Practically none. Does it mean that you don't want to become Prime Minister? You are saying, ‘I don't want to become Prime Minister’, does it mean you don't want to become Prime Minister? The thing is that first of all, even if you compete, you won't get back even the deposit. Is it not a fact? We know it. Secondly even if we somehow get elected, The price is very high, because every gun is targeting only whom – Minister, PM etc. All those fellows. These are facts.

That's why they always go with the bodyguards. They can't simply go like that. And they must have thick skins. If they are frightened, blood pressure goes up. Anytime they see some beard, blood pressure goes up. You know beard is always associated with either sardarji or terrorists. There is always fear, you know, here also, every Hindu fears a musalman. That's why they behave so politely

Your father, you know, we wanted to take our Thākur’s photo in front. There was a debate whether we should go from inside the compound or whether we should go outside the compound, because the mosque is there. Then we decided without making much noise, we will take it from outside. Yes. Your father was the DGP. And then he advised, because there are fanatical fellows, they can raise a huge issue. Every Hindu is holding his breath because of the fear of Musalman. Only when they enter into the ashram, they heave a sigh of breath. That is what they also know.

Worst fellows in the world are Hindus. I am also included. Hindus are the greatest enemies of Hindus. Hindus are the Worst traitors. This is a fact I am telling. Even today that is the fact. Who is stroking this hatred between Hindus and Muslims? Hindus! And who is supporting the Muslims? Hindus! Your Rahul Gandhi, your Mamata Banerji, all these fellows, What are they doing? For the sake of keeping…. They are all gundas. 200 Muslims came, when polling was going on, to prevent Hindus from voting at all. Openly it is coming. Even Modi could not do anything. You can see the idea. How long it is going to hold I don’t know.

Anyway, these are the characteristics - nirbhaya gatasaṁśaya

'''niṣkāraṇa-bhakata-śaraṇa''' - '''Who is The Refuge of all devotees? Only God'''.

But if God also becomes a businessman and says, what am I going to get out of your devotion? Yes, I will take You under My wing, but what are you going to pay? If He demands, He is not going to get a single devotee.

So '''niṣkāraṇa - He gives refuge to the devotees without expecting anything from the devotees.''' All that He wants us to do, ‘Oh Lord, You are my Mother. You are my Father. I take refuge in You’. He just wants to hear that.

That's why when Vibishana came with three ministers, four ministers to Rāma. In Rāmāyana, before the war started, Vibishana advised Ravanasura, ‘You are doing wrong things, you give back Sitā & take refuge at His feet. Rāma will not harm you. He will give you shelter, I know Him’. But his brother says, ‘You are a paramashatru, like cancer born in one's body, instead of helping me, supporting me, You're advising me. Get the hell out of here’. And he got out of the hell. So he came to Rāma.

( 45:19 mins )

Rāma was testing everybody, ‘What should we do? Vibhishana came. Shall I give him shelter?’ Everybody said, practically, ‘He is coming as a spy to find out what is your force etc. Don't trust. He is a Rākshasa. Then He asked Hanuman. Hanuman said, ‘I know Vibhishana. I have seen him when I went there. He is really a righteous person, and he is your devotee.’ Rāma knew all those things. And He utters, ‘Anybody says, ‘O Rama, I take refuge in you, once, there after he may leave me, But I will not leave him. This is my Vrata.’

I forgot the Sanskrit shloka. It’s a wonderful shloka. And this applies to all the Avatāras, whether it is Krishna, Chaitanya, Rāmakrishna, Jesus, Buddha – Dharmam sharanam gachchāmi, Budhdham sharanam gachchāmi, Rāmakrishnam sharanam gachchāmi, Only once.

He takes our words at face value and He will never ever leave us. So this is what is being – '''niṣkāraṇa-bhakata-śaraṇa'''

The second point about it is only He can give us the refuge. Why? God Alone can give us refuge. Nobody else can give refuge. Why? Because they themselves are shelterless.

One fellow is being helplessly carried by the current of a river. Another fellow was thinking, ‘Shall I jump or not into the river?’ The other fellow was looking at him, ‘Hey come with me. I will give you shelter. I will hold you.’ That fellow himself is being carried away…

Isko Hindi me kuch kahete hain. ‘Kambal nahi chhodti’ You know that? There were two sadhus in Uttar Kāshi. You know, in Uttar Kāshi winter season is very very cold. They don't have warm clothing. They went out to take a bath. One older sadhu & one younger sadhu. Suddenly they saw a thick blanket, floating. They thought God has given this blanket.

Elder man said to the younger one, ‘Go quickly and catch hold of it. And bring it to the shore’. So this fellow jumped, went near, caught hold of the Kambli . He also started floating along with the Kambli. Then the Elder one, who's running by the side, He says ‘Ai, Kambli ko le aao.’ He says, ‘I’m not able to bring the Kambli here’. ‘All right, you come away’. ‘The Kambli is not allowing me to come away’. It was a black bear. Once he caught hold of this fellow it is not leaving him.

One fellow is helplessly being carried away. He dares to say to the other fellows, ‘You come and take refuge in me.’ Who in this world can save us? All of us, we are all Samsara Sāgara. We ourselves are floating away, who can dare to say that I will give you refugee? Who can give? Only God can give. '''niṣkāraṇa-bhakata-śaraṇa'''

'''tyaji jāti-kula-māna''' Sri Ramakrishna had given up three things. What is it? Jati, kula, mana.

What is mana? Sammana. I am a respectable person you belong to a kulena Brahmana.. So I am a Brahman. What is jathi? I belong to the Brahmana jati. We give up. When? The moment first we gave up before Üpanayana.er Eine if you don't allow me to take Biksha from Dhanee’s(servant maid) hands, I'm not going to take the sacred thread.

Young Takur receiving First Biksha from Dhani

The time itself he has given. Truth is what I want. Anything else is immaterial. Kula means what? Hindu brahmana family there are distinctions. A brahmana who is a cook, a brahmana who is a pujari. They look down in Bengal upon pujari brahmanas, because he is doing what is called a lowly job for the sake of a little bit of banana rice bundling. That is what Takur refused.

He is not condemning devotional worship. Most pujari here they do pooja for what? As a profession and for brahmana, it is degrading brahmana Kula. Because, brahmana a true Brahma has got only two what is called goals. Adyayana & abyasana; and they have now he must study the scriptures lead the life and if someone honestly takes comes to have knowledge. He must pass on that knowledge. These are the only two. anything else. So many cooks are there.

There are Brahmins. Most of our Ashrams whom do they employ - Brahmin Cooks only. now we are employing everybody because we are not getting Yeah, so that is how they are. Also looked down. brahmana as who serve under other people are also looked down. Who is a Kulena Brhmana He is highly respected among Brahmins because he leads. So kshudhiram kulena brahmana. Sri Ramakrishna

Was even more than that.

He gave up the sacred thread, And he used to go and clean the lavatories of the lavatory cleaners. whose lavatory? russix lavatory. Toilet. now, you can't call it lavatory. you call it, you know some a place where they answer calls of nature. There is nothing like level Indian lavatory are lavatory?. If you want to see true lavatory go to Japan. Japanese lavatory. It costs 20,000 UK pounds. Everything Other you know that I'm glad there's a big particular name for that. Bidet lavatory. You know that on the

(TOKYO, JAPAN - Modern high tech toilet with electronic bidet with signage standards for toilet bowls)

Yeah, if you want to to enjoy life, you should may be have must have one because the moment you sit – kya aram aye?

First class. It warms.

And then the temperature of the water automatically set. aid you don't need to do anything. just sit. It will do everything. And it is such a pleasant in the you don't feel like getting up from them.

Even for your bed also will not give so much of Suka. That is Japanese way.. But you know rushik - they used to dirty the place. Sri Ramakrishna used to go clean that place with his own hands and wipe it with his long hair, praying to oh mother, Let me not have pride I'm a brahmana. We are all children of the Divine mother from Divine mother's point of view. There is no low or too high. This is God giving up Kula.

Mana- brahmana is respected in society, but he never cared for the societies respect. One day Sri Ramakrishna was at room Baburam Maharaj he was sleeping in his room and one ram dayal babu at night. Sri Ramakrishna was jumping up and down. Suddenly they woke up. He was spitting I spit upon name and fame. I spit upon respect of people. I spit he started spitting there.

And to make a little bit fun, you know who is going to clean it tomorrow morning? Only holy mother has to clean that one. So you can do whatever you like and we'll be moving in That room. After spitting was it it was he taking care not to step on up on it. Never, never do such a thing. Anyway, these people were understood. What is it my God this man he is teaching us a lesson that we should never give we are all people, you know, if people don't give us a good seat When we are invited then we take offense. I know my experience. There were two Fast Friends woman both musicians good singers. So one day I went there whenever there is a function they sing together. this time. I saw the other lady has not come at all. Then what happened, I asked at the end of it. I don't see your friend. What happened?

Oh swamiji, she became very angry. She stopped coming to me. She stopped talking to me. I said what happened last time when I invited you. I was very busy arranging for Pooja. That lady came. I did not greet her. She took offense she stayed for a short time and then excusing something. She went after that no telephone talk. No talk. No greeting. Nothing. They used to come to the asthma but don't greet each other.

Devotees. Both are devotees? So you don't think we are very big like that, you know, so if we if somebody looks down at the something we take offense we take offense at everything. person looks take offense. He does not look take offense. he Smiles take offense. Does not smile, take offense. He speaks to you take offense. doesn't speak to you, take offense. We are waiting for that opportunity to take an offense. How much Ahankara is this. all related to Ahankara.

Sri Ramakrishna’s gospel. One day Keshav Chandra Sen. came. His turn came. Everybody was praising Keshav. Keshav wanted to tease Sri Ramakrishna to find out. so they were all praising him. Then who is he? Keshav is asking the fellow hosts, pointing to Sri Ramakrishna, who is he? Before anyone could reply, “I am the dust of the dust of the dust of your feet”.

Sri Ramakrishna was ready to face him. Keshav was better than anybody to Sri Ramakrishna. That's why Girish Chandra Ghosh used to say this time Sri Ramakrishna conquered the world through humility. He taught them how to make salutation to Saudhus. other they say like it.

Thyaji jati kula maan.

Then some before I conclude, In Mundakobanishad, is a beautiful saying. When a man realizes God, what happens to him.

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiś chidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare || 8 ||

(2.2.8-When he that is both high and low is seen, the knot of the heart is untied; all doubts are solved; and all his karma is consumed.)

When a person had Athma Sakshathkara - And what happens - bhidyate hṛdayagranthiś all the knots of ignorance are completely cut as under. They can never in Future come back to him. chidyante sarvasaṃśayāḥ all doubts will vanish forever why the Prathyaksha Dharsana.? kṣīyante cāsya karmāṇi all his Karma how many karmas - karma means karma-phala how many karma-phalas? Sanchitha, Prarbdha & Agaami.

Everything will be totally – gannagni: sarva karmani basmasath kuru - building the fire of knowledge how it burns all the Karma phalas. Sukha, dhukka everything is burnt that would be the result. That means he knows the atman.

Athma means I am not the body and mind therefore all doubts belong to whom. To the mind. All fears belong to whom? Mind. all knots belong to whom? Mind. all your Karma's belong to whom? Body. Karma means karma-phala it belongs to the body. So when body mind is not there what karma-phala will be there?

I am the Atman. So that is the result it gives.

sam¬pada tava śrī¬pada bhava-goṣpada-vāri yathāy |

what a beautiful one. sam¬pada tava your wealth. tava sam¬pada - means you work. Well bhava sampada. They wealth of the world. What is the comparison? Goshpada vāri yathāy yathāy means just like, goṣpada and vāri. goshpada means what - place where a cow puts its foot print. Supposing it depresses and then the rain comes how much water is accumulated in that mini pool. Only that laid him What is the water in the ocean? What is the comparison between this small puddle of water and that ocean of water? So like that bhava sampada bhava means samsara worldly wealth and your wealth? What is the comparison? Absolutely, no comparison therefore whoever gets your sampada.

They don't even look very that is something valuable. Is it something valuable? It is not only not valuable. It is counter valuable because it always brings what dhukka so what is the Suka: dhukka ratio. World’s Suka: dhukka ratio current C What is it? 50 :50. 50 50.

50 50 like A horse and a rabbit. Understand the story A horse and a rabbit. Is swami Yathiswaranandaji maharaj’s famous. What is our devotion to God and the world 50/50. What is 50/50. During Second World War, meat was very rare. The food was rare. Ration. So this rabbit meat was even rarer. So one restaurant’s ad read “Rabbit Meat Served Here”. One fellow, had not eaten for many years, many months. So he went and ordered a plate, big plate was given. How much meat rabbit will give if you take out all the fur? Big plate he was eating and eating and eating he knows what rabbit meat was. He never got any taste. Then he called the cook. Is there really rapid meat? He said yes. then why I'm not getting? Sir, you know rabbits are very scarce. So we have to mix with horsemeat. He asked what is the proportion? Cook said 50/50. What do you mean by 50/50. One horse? And one Rabbit, (Laughter)

So what is the worldly happiness and unhappiness proportion 50/50? Dhukka is like the horse. Sukha is like the Rabbit. But in Baghavan’s happiness there is not a trace of Dhukka.

So that is why it is called ananda. It is not called Sukha. Sukha, santosha, tushty these are all worldly degrees. But in God's Bliss, there is no degree. It is hundred percent only hundred percent. Because it doesn't have any opposite. So that is what sampada tava sripada bhava goshpada vari yatahai.

So what is God's wealth? Why what is God called in Sanskrit language? Baghavan. who is Baghavan ? he who has got Baga is called Baghavan. What is Baga? Baga consists of six characteristics – VairaGhia, SRI, Aishwarya, virya, where are ya like that one more. I forgot if the sixth.

(aiśvaryasya samagrasya

vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva

ṣaṇṇāṁ bhagam itīṅganā)

ऐश्वर्यस्य समग्रस्य वीर्यस्य यशसः श्रियः।

ज्ञान-वैराग्ययोश्चैव षण्णां भग इतीरणा॥

(Viṣṇu Purāṇa 6.5.47)

in infinite qualities that is called “Baga”; and he who possesses this one is called Baghavan.

This is the real sampada. On the first January 1886 and there were many direct disciple serving Sri Ramakrishna. None of them ever came there. All householders something then later on. They were asked, Sri Ramakrishna is bestowing his grace. Why did you not come to receive it? What are you talking about? Every day? First of all He is giving us. This is not a one-day phenomena is not a one-day phenomena. Every day He used to bestow his grace upon some people but that day it broke the Boundary, he was blessing whoever was coming, even then 2 fellows did not receive that day. Two fellows. Unfortunate people on that day later on they received it. Now, why did they not come they said something very important. Sharath Maharaj - he said he's like our father. Whatever wealth I have like father's wealth after his death goes to whom? To the children my wealth will go to my children. So what is my wealth. Sri Ramakrishna’s wealth?

Viveka, vairagya, bakthi and Gnana. So I will conclude this talk just commenting upon it. Viveka, vairagya, bakthi This is your sampada. And you see here Bill Gates billions of dollars billions of pounds So you ask what sampada you are very rich, what will you do with your will you eat? What will you do if you have money?

You get certain things, which you think will give you happiness. So ultimately what is the sampada? Only happiness But where is this this worldly happiness has got three problems. how many? what are the three? First of all it is limited.

You know any if you are eating a sweet you want to see nice things. So both the fellow who is serving you Rasagulla is a ferocious fellow. Your tongue is enjoying the Rasagulla but your eyes are fearing that fellow, isn't it?

So his words are like karpasa. Idumbas and thatakas. words like that. So it is limited first.

Secondly it always brings its opposite.

If you are enjoying a sweet always, oh for now it is okay. But when can I have it again? Of course dhukka. before eating sweet your to work 24 hours after eating also you have to work to digest it. It is in between a little bit of tickling of the tongue. Momentary happiness. Every sukha in this world brings bandana. What is bandana? I want it again and again and again. Understand it. Three doshas are there. Whereas Ananda is bereft of all the three. It is full. It is infinite. It doesn't bind you. It is not partial and you become free. It will make you free. This worldly a happiness will bind you more but Bagavan’s happiness will release you. It gives Mukthi. once you have that happiness you say I don't want anything else. I want only you. Prathikshamam varthamanam. so

sam¬pada tava śrī¬pada bhava-goṣpada-vāri yathāy |

Then the next sentence goes..

pre¬mār¬paṇa samadaraśana jagajana-duḥkha jāy

if we understand, what is an Avatara, premarpana – he is an embodiment of Prema. Prema comes out of knowledge. Because of prema Samadharsana. What is samadharsana? Equality. Not equanimity. Equality. Equal sightedness. What is equanimity, to keep the mind always calm & quiet. Equal vision means, there is no distinction..Low caste, high Caste, educated, illiterate, Rich, poor, learned & ignorant, we will never make such difference.

Like a mother, who has 5, 6 children she loves every one completely equally, even though she may give different treatment to suit the child’s capacity. But her love is completely equal. If anybody understands it, that person becomes free from all bondage. jagajana-duḥkha jāy.

We will discuss about it in the next class.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 10 on 23 June 2019

2025-03-20T07:12:38Z

R verma:

We are discussing the Avatāra Stotram. Here, Avatāra doesn't mean only Sri Rāmakrishna. Any Avatāra, who came in the past and who is going to come in future also.

So can it not change? It cannot change, because, one’s nature, can never be changed. God's nature cannot be changed.

That won't change. Why? Because they come with a power to give. What is the specialty of an Avatāra? A Jīvan-Mukta, you understand, One who has become Free. He also has the same knowledge. What is the difference? The difference is in the power. A Jīvan-Mukta can help hardly anybody, an Avatāra can help a huge number of people.

To contain that power, the person must have that capable vehicle. And that vehicle is called Satva-guna. So He has to come exactly in the same way. Any number of times He comes, He has to come exactly in the same way.

Avatāras do not come at the same time. Each time God comes only by Himself, but He can bring some companions with Him. One, after the other. Not in the same time. What happened last time when they came at the same time? Same thing is going to happen next time also. If Rāma and Krishna come separately they are very friendly. If they come at the same time… ( Parasurāma was an exception )You see, the Hindu concept of an Avatāra is - in whom so ever the power to do good is more manifest, He is an Avatāra .

So Hitler is not called an Avatāra. Only those, who do some positive, some good to humanity. So, one person is enough. And who knows better than God about politics. If two Avatāras come there will be a quarrel. So, He knows. He will come only one at a time. And it is the Same Being who comes again and again and again, okay.

Last class we were discussing Nirbhaya, Bhaya-Rachita. Nirbhaya gatasaṁśaya. First we discussed Tyāgīśvara he naravara dehapade anurāg.

Only by praying can we get love, devotion, discrimination, dispassion etc, and it should be only God's Grace. Without God's Grace, we cannot get God. From the beginning, in the middle, in the end - Grace, Grace and Grace, nothing but Grace. We have to take it for granted.

Just to illustrate this point, Shankarāchārya, you know, He was a follower of Jñāna-Mārga. Jñāna-Mārga means what? They don't accept Saguna Brahma, Nirguna Brahma they accept.

So the Divine Mother wanted to teach Him. One day He was walking. She, Divine mother, had taken the form of an old woman and She was lying in the way. It was a narrow way. Only one person can walk. It is not our Hindu custom that if somebody is lying you put your foot and walk over. That is disrespect. So Shankarāchārya said, ‘Mother please move’. She said, ‘I am unable to move. You make me move’. ‘I am unable to move, You make Me move’. And He touched Her to make Her move. He lost all movement. Then he understood it must be the mother only. Then He prayed. गतिस्त्वं गतिस्त्वं त्वमेका भवानि l

All these came out of one experience. Excepting Śaraṇāgati there is no other way.

( 5:52 mins )

So when a Jñāni, that means a Sādhaka, who is practicing Jñāna-Mārga, he says, Ahaṁ Brahmāsmi, what does that mean? He merges his Ahaṁ in Brahman. A Bhakta says from the very beginning that ‘Oh! Lord, I am nothing. You are everything’. Ultimately, whatever it is, we have to remove our egotism. There is no other way.

'''Śaraṇāgati''' - that is then only we get certain things - Devotion - When devotion comes what happens? The first thing, the first signs that we are having some devotion, fear goes away.

Now tell me what is the relationship between fear and worry? Can you tell me what is the relationship? Will you worry if you are not afraid of something? Only when you are frightened, somebody might do something to me, or somebody may take away something from me, fear comes. When there is fear and when we are helpless then worry comes. I hope you're able to follow me.

Suppose, you know, a small creature, a small insect comes. It can sting. So are you worried? ‘Is it going to sting me?’ You're not worried because the moment it comes near you can squash it. But if a big elephant comes and there is no way to go anywhere, then what is the first thing… first comes fear. Fear turns into worry.

Sri Rāmakrishna used to give this analogy. There was a Zamindār and there was a very poor fellow. This poor fellow had taken the Zamindār to court. Everybody thought how dare this poor fellow take a Zamindār to the court. But behind this poor fellow, there was an even bigger Zamindār there. Otherwise how dare he do that?

So, as soon as a devotee, he thinks I’m a small fellow. But as soon as he acquires devotion he becomes Fearless. How does he become fearless? Because, ‘Behind me my Mother is there; My Father is there; God is there. Who can do anything to me?’ That is the fearlessness that comes.

So Hanuman Singh story, you know? There was a Darwān, Hanuman Singh, at Dakshineswar. He used to wrestle. And a big wrestler had come. And the people, you know, they know this fellow was like a Rākshasa, Bakāsura, Bhimāsura. ( Have you heard what I said? Bhimasura! He looks like an asura. Whoever marries an asuri, what does he become? You understand? He married whom? Rākshasis also are not going to marry human beings. Human beings are there like a delicious Rasagulla. But the husband, he must be like that only. Excepting, Sūrpanakha was an exceptional case.)

So they arranged a wrestling match. From the day it was fixed, that fellow went on eating everyday eggs, chicken, Ghee, all that pushtikara āhāra. What was Hanuman Singh doing? He was eating only once a day, day by day will be coming thinner. But he used to come in the morning, make pranām to Thākur. He used to come in the evening make pranām. And Thākur blessed him, ‘You are going to win, don't worry’. Don't worry.

( 10:26 mins )

Did I tell you about ‘Don't worry Clinic’? Even if you heard you not remember it is. There was a Doctor who named his surgery ‘Don't worry Clinic’. So somebody was puzzled, intrigued. What do you mean by don't worry Clinic? He said look here, ‘Suppose you are sick, and you come to my surgery. Only two things can happen. Either you get well or you don't get well. If get well nothing to worry. If you don't get well only two things can happen. What is it? You would die, it means either you go to heaven or you go to hell. If you go to Heaven what is there to worry. But supposing you go to hell, you meet all your old friends there, so nothing to worry. Friends, are there. Without friends It is suffering. With friends it is majā hi majaa hai.

So a devotee as soon as he…. A child, Sri Rāmakrishna used to say - so long as the mother is not there, he is terribly frightened, worried. The moment the mother is, it is for the mother to worry about it. So that strength he will get, ‘My mother Is there, what is there for me to worry about?’ Is it not a fact?

Prahlāda, as an example. Best example. Was he worried? ‘My father is going to torture me, kill me, and all those things.’ ‘Do whatever you like. I have nothing to worry. It is my Father's, my Mother's worry.

And incidentally was Prahlāda looking upon Vishnu as mother or father? From our Viewpoint, it is both Mother and Father. From a spiritual point, there is no mother or father. It is a protective power. What is that power? I am the child of God. And what is God? Soul, Ātman.

So, if God is Ātman and I am the child of Ātman who am I? I am Ātman. Ātman doesn't have a body mind. So there is nothing to lose, nothing to gain.

So Heya & Upādeya - both are not here. '''Heya - means something to be discarded''' and '''Upādeya - means something to be obtained.''' Both will not be there.

So what is our problem? Either we fear losing something or not getting something which we want. That fearlessness -'''Nirbhaya'''. That is why when Yājnavalkya instructed Janaka, and Janaka understood, realised, then certificate was given by the Guru. ‘Abhayam vai, Janaka, prapto'si’ - ‘Janaka, you have attained fearlessness’. Because to fear there must be a second object. In Infinity where is the second object?

So '''gatasaṁśaya - there will be no doubt'''. When a person has direct experience of Truth there cannot be any other type of knowledge. Knowledge obtained by from the scriptures, even from the Guru. You may have faith, but faith must be translated into fact.

That means what? Fact can be only through Experience. Direct experience. Pratyakṣa''.'' it is called Pratyakṣa. It is called aparokṣa. It is called Parāvidya.

What is '''Parāvidya? I become knowledge. Aparāvidya. I have knowledge.'''

So if we know all the scriptures, is it Parāvidya or Aparāvidya? Aparāvidya. Lower knowledge. ‘I have’.

That's why you know the fun? Muṇḍakopaniṣad ''-'' So the disciple approaches the Guru, then he says, ‘Teach me the highest knowledge’. What is that? By knowing which every knowledge can be obtained.

( 15:07 mins )

‘Knowing which’ - so Suppose there are a million ornaments made out of gold. You don't need to know if this is a ring, this is a necklace, this is a bangle. You don't need to do that to obtain knowledge. You get the knowledge of gold, then you get the knowledge of everything.

Because everything is nothing but an ornament, always remember, made of nothing but pure gold. There is no object called ornament. There is only one object. What is the object? Only gold.

Then what is the ornament? Gold in a particular shape and name and utility. This Nāma, Rūpa and Prayojana is called ornament. Ornament is not a special object. Somehow we are under that delusion. If it were an object, the Goldsmith can take your gold, he can give you the ornament - because two objects. So if he takes the gold he is taking with him the ornament also. If he takes the ornament, he is taking away the gold also.

So again, and again we will emphasise, there is no World Only God. What is the world then? God with a name and forms is called the world. And world without name and forms is called God.

Many times we will repeat it, because we know it but it doesn't go inside.

Gatasaṁśaya - there will be no doubt.

God is the world. God with name and form is world. Like a bangle is a name, a particular shape of material, called gold. And because of a particular utility it is called a bangle.

From the practical point of view, what we are discussing, is the truth in a theoretical form. It is the truth, but it is in a theoretical form. What is a theoretical form? I have not realized it.

So what is a Sādhana? I will give an example, Swāmiji said, ‘What is karma yogā? Serving man looking upon him as God. Śiva Jñāne Jīva Sevā.’ Is it clear?

What are we looking at? Anything? Jīva! Jīva doesn't mean only man. Jīva means any living creature, any non living creature also is Jīva only. So can you serve a non-living creature? Yes! When you try to keep the environment right, you're serving whom? God. Śiva

It is a very funny thing. Supposing you are saving a river from pollution. Looking upon the river as what? Gangā nadi, Yamunā or Brahmaputra, etc, etc, or a mountain or a forest? Whom are you really serving? Are you serving God or are you serving yourself? If you save a forest who is saved? You are saved. If you make a river pure, who is saved? You are saved. Whatever you do, actually doesn't make anything any difference to God. It makes a difference only to us. You understand now? So Sādhana is to look up on every single thing in this world with the eyes ‘This is divine’. The chair is divine, the AC is divine, etc.

( 20:03 mins )

So gatasaṁśaya – nirbhaya gatasaṁśaya. Then dṛṛhaniścaya

Lajjā in English language it translated as modesty or shamefulness. When we have to do something… in what context Thākur was giving this Upadesam to the devotee? He says that by taking God's name, you will progress in spiritual life. But inside you are getting the feeling that what do they other people think about me if I take God's name? They think this is a superstitious fool. He is not a practical person. Even us.

Suppose you are asked to dance here. Will you do it? You don't do it, but you enjoy other people dancing. In the name of God, you know In Belur Math and in other places. South India I have not seen, but Belur Math on Thākur ’s Birthday & other occasions, all 200 Sādhus, they go early morning around the temple – এসেছে নূতন মানুষ দেখবি যদি আয় চলে ( Aseche Nuton Mānush Dekhbi Jodi Aaye Chole ) all rhythmic they are dancing like this. Chaitanya Mahāprabhu has introduced it.

Children also do that in Joyfulness, but when we become old, ‘Should we dance? What will the other fellow think about me?’ This is called Lajjā.

But we are Shameless with regard to many other things. This shamelessness is a great quality I tell you even from the worldly point of view. Suppose you're invited for a feast. And such nice dishes are there. One serving, Okay Normal. Second serving a little less Normal, but okay, but you still feel I must have more. Then the host is asking ‘Shall I give some more?’ What do you say? ‘No, no, no no, no’. The Plate is here. He is saying no no no like that.

If it is a person known to you, don't hesitate, eat shamelessly Thākur’s teaching. After all he is offering and so what if suppose he thinks you're ignorant. Okay, let him think he will lose. You will not lose anything. So eat shamelessly, meditate shamelessly, serve shamelessly All this Lajjā, Bhaya. Don’t fear about what do the other people think about me.

So Modesty is necessary. But what type of modesty? Under what circumstances? soWhen you are doing something wrong, modesty certainly is a big break, being a devotee of Sri Rāmakrishna, can I do this wrong thing?

Is Lajjā a form of fear or hatred? No, there is you see, if you have read, studied Holy Mother’s teachings, modesty is the greatest ornament of every woman. Lajjā mahad bhūshanam. This is the greatest ornament for woman. So what is it really saying? It has nothing to do with fear of anything. They want to shamelessly exhibit their body, that is called immodesty. There modesty is necessary.

Here in this case, your modesty is preventing you showing your devotional emotions. You want to sing. That is there in the Gospel. ‘M’ was an elderly person. Sri Rāmakrishna was asking, ‘Join in the singing’, but what do the others think about me? But even if you don't sing, they already think about you, there is nothing to lose. Already they are thinking many bad things about you.

( 25:22 mins )

Now you understand modesty could be both positive and negative. When shameful things, unrightful things are to be done, being modest means don't do it. And when good things have to be done, then break your so called modesty. In fact modesty is a kind of fear. Modesty is a kind of fear. What do the other people think about me. No! In good things you must break that modesty. That is what Sri Rāmakrishna meant.

If anything is preventing you from going nearer to God, in the name of society, good name, etc, etc, then you break them. I can give one more example. Suppose there is a big, very respectable man. Big, rich man, and a very powerful man. And some normal people, they are taking God's name, dancing. Would that man dare to come and dance with them? But if he is a devotee, he should not think ‘I'm a big man, and a rich man, what do people think about me? Will they take advantage of me?’ This is another fear, ‘If I mix with others, will they take undue advantage of me?’ No!

You have to be intelligent and the same time you express your devotion. Otherwise, this immodesty itself becomes a great obstruction. Your mind says go & jump. But your outward circumstances say don't do it. So actually you are harming yourself.

So both meanings are there - for everything. Fear for the bad thing is very good. To do some shameful thing I fear, ‘What do people think about me?’ Is it good or bad? It is good because that will prevent you from doing something bad.

What I'm trying to tell you is fear is a very general concept, but fear in what sense are we talking? We are not fearing doing bad things. You see, when nobody knows we can do many things, isn't it? If I want to kill somebody, I don't kill. Why? Because fear of Police, fear of public opinion. But if you get that fellow somewhere in the secret, where you shoot him down, will you fear? You'll be glad isn't it?

In Ireland, Ireland is a country where Protestants and Catholics always fight with each other. So when any one of them gets the other one in darkness they will be very happy. One day a man was walking after seven o'clock. Suddenly he felt the butt of a gun, ‘Are you a Catholic or a Protestant?’ So the other fellow also doesn’t know. So this fellow thought, ‘If I say Catholic and he is a Protestant he will kill me. If I tell him I am a protestant, maybe he's a Catholic and he will kill me’. He simply said, you know what he said. ‘I am a Jew’. The fellow there, he jumped up and down and said ‘Boy, Oh boy, Am I the luckiest Arab in the whole world?’ Bec Arabs want to kill Jews.

So, every emotion has got a negative side and a positive side. Many of us don't dare to do certain things because of this what is called unnecessary fear. It is all fear. Lajjā is fear.

Ghṛṇa is also fear. Hatred. Terrible hatred is called Ghṛṇa. agrea. Dveṣa is a milder form. Ghṛṇa, you look down upon that fellow. These are psychological variations.

Since the topic came I’m just taking it. Kamsa feared Sri Krishna Kamsa feared Krishna. Shishupala, Dantavakra hated Krishna. So that is called Dveṣa. But they did not look down upon Krishna as an inferior person. They know the strength of Krishna. ‘We don't dare to fight with him person-to-person. But from behind, yes we can kill Him’. You understand now?

( 30:24 mins )

Whereas Ghṛṇa means you look down upon that fellow like, you know, Ghṛṇa is more like when an earthworm or a cockroach comes to you. When you see a cockroach, do you fear the cockroach? And do you hate cockroaches? But you have Ghṛṇa towards it.

There was this husband, and one day a Swāmi asked him, ‘I am pleased with you. What do you want to become in your next birth?’ He said I want to become a cockroach. The Swāmi was shocked, ‘Why?’ ‘Because my wife fears only cockroach, not me.’

You understand now? Ghṛṇa is looking as if it is the most inferior object in this world. Any dirty thing we have Ghṛṇa. Some dung is there, Cow dung or man dung, some such thing. How do we look at it? Ghṛṇa is there. Dvesha is much higher. What is Dvesha, now you understand? I know my enemy is a very powerful person. I can't look down upon him, but I hate him because he is giving me trouble.

But all the three are variations of what? Fear! All the variations! ‘What do people think?’ That is fear. ‘And I looked down upon some person’.

Lajjā, Ghṛṇa, Bhaya. Sri Rāmakrishna used to say often, for a devotee, in the matter of taking God's name, meditation, worship, dancing, singing of God's name - ‘Do not cherish Lajjā, Ghṛṇa and Bhaya’.

And we extend it - not Sri Rāmakrishna. You see when you're eating, eat shamelessly. You feel like eating, and ‘what do other people think? They think I'm a glutton’. So when others are not there what are you doing? When other people are not there, food is available, what do you think you do? Glutton only. Now we are afraid to show ourselves in the Public. Public - ‘We want such a modest person. He eats only this much.

There is a fellow called Devaduta. He is seen eating only this much during day time. But every day he was becoming like a Balloon, round and round. How can he become? Divā na bhuṅkte, rātrau bhuṅkte, Day time he is not eating, nighttime firing, that’s what we call it, firing. Okay.

So nirbhaya gatasaṁśaya.

'''Dṛṛhaniścaya - His will becomes absolutely one-pointed'''. Why? Because He knows this is the most worthy object in this world. And we also become Dṛṛhaniścaya if we have the right discrimination.

I’m giving you small examples to make the point clear. Suppose, there are two bottles, on one is written ‘virulent poison’. On the other is written Chyavanaprasa or some tonic. So unless you want to die, what would be your strongest will? Which one do you want to take? Do you think, ‘Shall I take this, shall I take the other one’, will you be thinking about it a hundred times? First instinct is, the moment you read poison - out!

That is called Dṛṛhaniścaya. Without the least bit of doubt. One pointedness of the Will is called Dṛṛhaniścaya.

and Sri Rāmakrishna - Nirbhaya. You see, when people used to fear, even in daytime, to enter into Panchavati jungle for fear of snakes, scorpions and ghosts. Night time ghosts. Day time scorpions and snakes.

( 35:01 mins )

Here in Bangalore only, few days back, one poisonous baby snake bit one small girl. Why? I was very shocked to hear the news. This is the season for snakes to give birth. I did not know earlier. After reading this, while I'm walking, I don't step into the rubble. Because if this is the season, who knows?

So, in one house a snake had given birth to a poisonous baby. And the watchman he tried to shoo it away. That fellow got so angry, this girl was coming down the stairs, it went and bit immediately. They had to admit her in the hospital before she could have…. She could have been killed. Because baby snake doesn't mean only babies will die. Baby snake can kill non babies also. So they got the poison, and gave her anti poison injection.

What I am trying to tell you is Sri Rāmakrishna, absolutely no fear! Whole night He would go and sit under the Panchavati, naked also. Were there mosquitoes or not? Tell me the answer? Were there mosquitoes or not? Were they small or big? And did they become big or not? After Sri Rāmakrishna started practicing meditation there, did they become big or not?

You understand now? He had absolutely no fear. Hriday feared. You know that incident? You read the…

Then '''gatasaṁśaya - Sri Rāmakrishna had absolutely no doubt whether Divine mother exists or not'''. He had no doubt. But what did He have? Mother, Can I have your darshan or not?

Then once He makes up his mind. How Sri Rāmakrishna makes up His mind, we are discussing now, with the help of Sri Ramakrishna’s life. Whenever Sri Rāmakrishna was about to undertake a particular type of Sādhana, what is the first thing He will do? He will divide his own mind into 2. One part of the mind to be examined, the other part of the mind to examine.

He will ask, ‘O, mind, do you really want to attain this?’ Only without a doubt, immediately, without thinking, if the other part of the mind says, ‘Yes, I don't want anything else excepting this.’ That is the first question.

Second question. ‘Are you ready to pay the payment?’ Whatever is required sacrifice, Sādhana, are you prepared to pay?

What is our case? In both the cases the answer is I will think later. Yes, even if we sometimes say, ‘I want God’, are you prepared?

That is why God business is a Divāla business from the very beginning. You understand? God business, is a foregone conclusion, it is a Divāla business. Divāla business means failed business. Why? For a business to succeed three conditions are necessary.

* The first condition is that there must be the scarcity of material. Because if it is available in plenty everywhere, there would be no demand for it. Scarcity
* Second is there must be really some demand for it.
* Thirdly, It must be priced so that the fellows who want to buy are capable of buying it.

Now what is God's business?

* God is available everywhere at all times.
* Second condition, there are practically no Demanders.
* Third condition is even if some rare fellow says, ‘Ok. I want God’, but the price is so high. Enough is enough. I don't have that much price to pay’.

You understand now? God's business is a Divāla business even before it started.

Okay. Sri Rāmakrishna had all these 3 qualities. That's why the Swāmiji had written ‘nirbhaya gatasaṁśaya dṛṛhaniścaya’.

( 40:00 mins )

without the least bit of Doubts, What is the doubt to two points here? this is the best object. Therefore. I want only that object. Second I should be I am capable of obtaining it. This psychology, Most people don't know. I told you many times I will tell you again. You see all of us are citizens of India any one of us can become prime minister. So if I ask you how many of you would like to become Prime Minister?

How many of you would like to become Prime Minister?

Practically none. Does it mean that you don't want to become Prime Minister? You are saying I don't want to become Prime Minister. Does it mean you don't want to become Prime Minister? The thing is that first of all, even if you compete you won't get back even the deposit. Is it not a fact. we know it? Secondly even if we somehow get elected, The price because every gun is targeting only whom – Minister, PM etc.

All those fellows. These are facts.

That's why they always go with the with only bodyguards. They can't simply go like that; and they must have thick skins if they are frightened in getting your blood pressure goes up anytime. You see some beard blood pressure goes up. You know beard always associated with either sardarji or terrorists there is so we always fear, you know here also, we very Hindu Fears on musalman.

that's why they behave so politely

Your father, you know, what we wanted to take our Takur’s photo in front. There was a debate whether we should go from inside the compound or whether we should go outside the Compound because the masque is there.

Then we decided without making much noise, We will take it from outside. Yes. Your father was the DGP. And then he advised because there are fanatical fellows. They can raise a huge issue. Every Hindu is holding his breath because of the fear of Musalman. only when they enter into the ashram. Shhhh…That is what they also know.

Worst fellows in the world are Hindus. I am also included. Hindus are the greatest enemies of Hindus. Hindus are the Worst traitors. This is the fact I am telling. Even today that is the fact. who is stroking this hatred between Hindus and Muslims? Hindus and who is supporting the Muslims? Hindus go all your this your Ragul Gandhi, your Mamata Banerji all these fellows, What are they doing? for the sake of keeping their all goondas? 200 Muslims came into the poll when this poll was going on, to prevent Hindus from voting at all.

Openly it is coming. Even Modi could not do anything. You can see the idea. How long it is going to hold I don’t know.

Anyway, these are the characteristics. Nirbhaya, gatasamsaya – nishkarana - bakathasarana. Who is The Refuge of all devotees? Only God. But if God also becomes a businessman and says, what am I going to get out of your devotion?

Yes, I will take You under my wing but what are you going to pay if he demands, He is not going to get a single devotee? So nishkarana, he gives refuge to the devotees without expecting anything from the devotees. All that he wants to do. Oh Lord. You are my mother. You are my father I take refuge in you. Just want to hear That's why when Vibishana came with three ministers four ministers to Rama.

In Ramayana, before the war started, Vibishana advised Ravanasura, you are doing wrong thing, you give back Sita & take refuge at his feet. Rama will not harm you. He will give you shelter, I know him. but his brother says you are a parama sathru like cancer born in one's body; instead of helping me supporting me, You're advising me; get the hell out of here. And he got out of the hell. So he came to Rama.

Rama was testing everybody. What shall we do? Vibhishana came. Shall we give him shelter. Everybody said practically he is coming as a spy to find out. What is your Force Etc. Don't trust these Rakshasas. Then he asked Hanuman. Hanuman said, I know Vibhishana. I have seen him when I went there he is really a righteous person and he is your devotee. Rama knew all those things. and he utters ..Anybody says oh Rama , I take refuge in you once, there after he may leave me, But I will not leave him. This is my vratha.

I forgot the Sanskrit slokas.

(Valrico Ramayana-Huda Kanda 6:18:33)

(asked Eva prapannāya tava asmi iti ca yācate ||6-18-33

abhayam sarva bhūtebhyo dadāmi etad vratam mama |

33. yaachate = he who seeks; prapannaaya = refuge; sakR^ideva = just once; iti = saying that; asmi = I am; tava = yours; dadaami = I shall give; abhayam = assurance of safety; sarva bhuutebhyaH = against all types of beings; etat = this; mama = is my; vratam = pledge.

"He who seeks refuge in me just once, telling me that �I am yours', I shall give him assurance of safety against all types of beings. This is my solemn pledge.)

so wonderful slokas and this applies to all the avatars, whether it is Krishna chaitanya Ramakrishna Jesus Buddha – dharmam charanam gachchami, budhdham charanam gachchami. Ramakrishnam charanam gachchami. Only once.

He Takes our words at face value and he will never ever leave us. So this is what is being – nishkarana bakatha charana –

The second point about it is only he can give us the refuge. Why? God Alone can give us refuge. Nobody else can give refuge. Why? that they themselves are shelter less. (without shelter.) one fellow is being helplessly carried by the current of a river. Another fellow was thinking shall I jump or not into the river this fellow was?

Looking at you. Hey come with you. I will give you shelter. I will hold you that fellow himself is being carried away –

isko Hindi me kuch kahathehe. Kambal nahi chodethe”

You You know that. There were to sadhus in Uttar Kasi. you know, in uttar kashi winter season very very cold. They don't have warm clothing. They went out to take bath. One older sadhu & one younger sadhu. Suddenly they saw a thick blanket, floating. They thought God has given this blanket.

Elder man said to the younger one, go quickly and catch hold of it. And bring it to the shore. So this fellow jumped, went near the blanket, caught hold of the Kambly . He also started floating along with the Kambly. Then they are Elder one who's running by his side. He says a “ Kambli ko lia “ have not able to bring the Kambly here. All right, you come away. The Kambly is not allowing me to come away. It was a black bear once he caught hold of this fellow it is Not leaving him.

One fellow is helplessly being carried away. He dares to say to the other fellows you come and take refuge in me who in this world can save us everybody. We are all samsara Sagara. We are being floating away who can dare to say that I will give you refugee who can give? only God can give.

nishkarana, bakathasarana. Thyaji jati kulamaan- Sri Ramakrishna had given up three things. What is it? Jati, kula, mana.

What is mana? Sammana. I am a respectable person you belong to a kulena Brahmana.. So I am a Brahman. What is jathi? I belong to the Brahmana jati. We give up. When? The moment first we gave up before Üpanayana.er Eine if you don't allow me to take Biksha from Dhanee’s(servant maid) hands, I'm not going to take the sacred thread.

Young Takur receiving First Biksha from Dhani

The time itself he has given. Truth is what I want. Anything else is immaterial. Kula means what? Hindu brahmana family there are distinctions. A brahmana who is a cook, a brahmana who is a pujari. They look down in Bengal upon pujari brahmanas, because he is doing what is called a lowly job for the sake of a little bit of banana rice bundling. That is what Takur refused.

He is not condemning devotional worship. Most pujari here they do pooja for what? As a profession and for brahmana, it is degrading brahmana Kula. Because, brahmana a true Brahma has got only two what is called goals. Adyayana & abyasana; and they have now he must study the scriptures lead the life and if someone honestly takes comes to have knowledge. He must pass on that knowledge. These are the only two. anything else. So many cooks are there.

There are Brahmins. Most of our Ashrams whom do they employ - Brahmin Cooks only. now we are employing everybody because we are not getting Yeah, so that is how they are. Also looked down. brahmana as who serve under other people are also looked down. Who is a Kulena Brhmana He is highly respected among Brahmins because he leads. So kshudhiram kulena brahmana. Sri Ramakrishna

Was even more than that.

He gave up the sacred thread, And he used to go and clean the lavatories of the lavatory cleaners. whose lavatory? russix lavatory. Toilet. now, you can't call it lavatory. you call it, you know some a place where they answer calls of nature. There is nothing like level Indian lavatory are lavatory?. If you want to see true lavatory go to Japan. Japanese lavatory. It costs 20,000 UK pounds. Everything Other you know that I'm glad there's a big particular name for that. Bidet lavatory. You know that on the

(TOKYO, JAPAN - Modern high tech toilet with electronic bidet with signage standards for toilet bowls)

Yeah, if you want to to enjoy life, you should may be have must have one because the moment you sit – kya aram aye?

First class. It warms.

And then the temperature of the water automatically set. aid you don't need to do anything. just sit. It will do everything. And it is such a pleasant in the you don't feel like getting up from them.

Even for your bed also will not give so much of Suka. That is Japanese way.. But you know rushik - they used to dirty the place. Sri Ramakrishna used to go clean that place with his own hands and wipe it with his long hair, praying to oh mother, Let me not have pride I'm a brahmana. We are all children of the Divine mother from Divine mother's point of view. There is no low or too high. This is God giving up Kula.

Mana- brahmana is respected in society, but he never cared for the societies respect. One day Sri Ramakrishna was at room Baburam Maharaj he was sleeping in his room and one ram dayal babu at night. Sri Ramakrishna was jumping up and down. Suddenly they woke up. He was spitting I spit upon name and fame. I spit upon respect of people. I spit he started spitting there.

And to make a little bit fun, you know who is going to clean it tomorrow morning? Only holy mother has to clean that one. So you can do whatever you like and we'll be moving in That room. After spitting was it it was he taking care not to step on up on it. Never, never do such a thing. Anyway, these people were understood. What is it my God this man he is teaching us a lesson that we should never give we are all people, you know, if people don't give us a good seat When we are invited then we take offense. I know my experience. There were two Fast Friends woman both musicians good singers. So one day I went there whenever there is a function they sing together. this time. I saw the other lady has not come at all. Then what happened, I asked at the end of it. I don't see your friend. What happened?

Oh swamiji, she became very angry. She stopped coming to me. She stopped talking to me. I said what happened last time when I invited you. I was very busy arranging for Pooja. That lady came. I did not greet her. She took offense she stayed for a short time and then excusing something. She went after that no telephone talk. No talk. No greeting. Nothing. They used to come to the asthma but don't greet each other.

Devotees. Both are devotees? So you don't think we are very big like that, you know, so if we if somebody looks down at the something we take offense we take offense at everything. person looks take offense. He does not look take offense. he Smiles take offense. Does not smile, take offense. He speaks to you take offense. doesn't speak to you, take offense. We are waiting for that opportunity to take an offense. How much Ahankara is this. all related to Ahankara.

Sri Ramakrishna’s gospel. One day Keshav Chandra Sen. came. His turn came. Everybody was praising Keshav. Keshav wanted to tease Sri Ramakrishna to find out. so they were all praising him. Then who is he? Keshav is asking the fellow hosts, pointing to Sri Ramakrishna, who is he? Before anyone could reply, “I am the dust of the dust of the dust of your feet”.

Sri Ramakrishna was ready to face him. Keshav was better than anybody to Sri Ramakrishna. That's why Girish Chandra Ghosh used to say this time Sri Ramakrishna conquered the world through humility. He taught them how to make salutation to Saudhus. other they say like it.

Thyaji jati kula maan.

Then some before I conclude, In Mundakobanishad, is a beautiful saying. When a man realizes God, what happens to him.

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiś chidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare || 8 ||

(2.2.8-When he that is both high and low is seen, the knot of the heart is untied; all doubts are solved; and all his karma is consumed.)

When a person had Athma Sakshathkara - And what happens - bhidyate hṛdayagranthiś all the knots of ignorance are completely cut as under. They can never in Future come back to him. chidyante sarvasaṃśayāḥ all doubts will vanish forever why the Prathyaksha Dharsana.? kṣīyante cāsya karmāṇi all his Karma how many karmas - karma means karma-phala how many karma-phalas? Sanchitha, Prarbdha & Agaami.

Everything will be totally – gannagni: sarva karmani basmasath kuru - building the fire of knowledge how it burns all the Karma phalas. Sukha, dhukka everything is burnt that would be the result. That means he knows the atman.

Athma means I am not the body and mind therefore all doubts belong to whom. To the mind. All fears belong to whom? Mind. all knots belong to whom? Mind. all your Karma's belong to whom? Body. Karma means karma-phala it belongs to the body. So when body mind is not there what karma-phala will be there?

I am the Atman. So that is the result it gives.

sam¬pada tava śrī¬pada bhava-goṣpada-vāri yathāy |

what a beautiful one. sam¬pada tava your wealth. tava sam¬pada - means you work. Well bhava sampada. They wealth of the world. What is the comparison? Goshpada vāri yathāy yathāy means just like, goṣpada and vāri. goshpada means what - place where a cow puts its foot print. Supposing it depresses and then the rain comes how much water is accumulated in that mini pool. Only that laid him What is the water in the ocean? What is the comparison between this small puddle of water and that ocean of water? So like that bhava sampada bhava means samsara worldly wealth and your wealth? What is the comparison? Absolutely, no comparison therefore whoever gets your sampada.

They don't even look very that is something valuable. Is it something valuable? It is not only not valuable. It is counter valuable because it always brings what dhukka so what is the Suka: dhukka ratio. World’s Suka: dhukka ratio current C What is it? 50 :50. 50 50.

50 50 like A horse and a rabbit. Understand the story A horse and a rabbit. Is swami Yathiswaranandaji maharaj’s famous. What is our devotion to God and the world 50/50. What is 50/50. During Second World War, meat was very rare. The food was rare. Ration. So this rabbit meat was even rarer. So one restaurant’s ad read “Rabbit Meat Served Here”. One fellow, had not eaten for many years, many months. So he went and ordered a plate, big plate was given. How much meat rabbit will give if you take out all the fur? Big plate he was eating and eating and eating he knows what rabbit meat was. He never got any taste. Then he called the cook. Is there really rapid meat? He said yes. then why I'm not getting? Sir, you know rabbits are very scarce. So we have to mix with horsemeat. He asked what is the proportion? Cook said 50/50. What do you mean by 50/50. One horse? And one Rabbit, (Laughter)

So what is the worldly happiness and unhappiness proportion 50/50? Dhukka is like the horse. Sukha is like the Rabbit. But in Baghavan’s happiness there is not a trace of Dhukka.

So that is why it is called ananda. It is not called Sukha. Sukha, santosha, tushty these are all worldly degrees. But in God's Bliss, there is no degree. It is hundred percent only hundred percent. Because it doesn't have any opposite. So that is what sampada tava sripada bhava goshpada vari yatahai.

So what is God's wealth? Why what is God called in Sanskrit language? Baghavan. who is Baghavan ? he who has got Baga is called Baghavan. What is Baga? Baga consists of six characteristics – VairaGhia, SRI, Aishwarya, virya, where are ya like that one more. I forgot if the sixth.

(aiśvaryasya samagrasya

vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva

ṣaṇṇāṁ bhagam itīṅganā)

ऐश्वर्यस्य समग्रस्य वीर्यस्य यशसः श्रियः।

ज्ञान-वैराग्ययोश्चैव षण्णां भग इतीरणा॥

(Viṣṇu Purāṇa 6.5.47)

in infinite qualities that is called “Baga”; and he who possesses this one is called Baghavan.

This is the real sampada. On the first January 1886 and there were many direct disciple serving Sri Ramakrishna. None of them ever came there. All householders something then later on. They were asked, Sri Ramakrishna is bestowing his grace. Why did you not come to receive it? What are you talking about? Every day? First of all He is giving us. This is not a one-day phenomena is not a one-day phenomena. Every day He used to bestow his grace upon some people but that day it broke the Boundary, he was blessing whoever was coming, even then 2 fellows did not receive that day. Two fellows. Unfortunate people on that day later on they received it. Now, why did they not come they said something very important. Sharath Maharaj - he said he's like our father. Whatever wealth I have like father's wealth after his death goes to whom? To the children my wealth will go to my children. So what is my wealth. Sri Ramakrishna’s wealth?

Viveka, vairagya, bakthi and Gnana. So I will conclude this talk just commenting upon it. Viveka, vairagya, bakthi This is your sampada. And you see here Bill Gates billions of dollars billions of pounds So you ask what sampada you are very rich, what will you do with your will you eat? What will you do if you have money?

You get certain things, which you think will give you happiness. So ultimately what is the sampada? Only happiness But where is this this worldly happiness has got three problems. how many? what are the three? First of all it is limited.

You know any if you are eating a sweet you want to see nice things. So both the fellow who is serving you Rasagulla is a ferocious fellow. Your tongue is enjoying the Rasagulla but your eyes are fearing that fellow, isn't it?

So his words are like karpasa. Idumbas and thatakas. words like that. So it is limited first.

Secondly it always brings its opposite.

If you are enjoying a sweet always, oh for now it is okay. But when can I have it again? Of course dhukka. before eating sweet your to work 24 hours after eating also you have to work to digest it. It is in between a little bit of tickling of the tongue. Momentary happiness. Every sukha in this world brings bandana. What is bandana? I want it again and again and again. Understand it. Three doshas are there. Whereas Ananda is bereft of all the three. It is full. It is infinite. It doesn't bind you. It is not partial and you become free. It will make you free. This worldly a happiness will bind you more but Bagavan’s happiness will release you. It gives Mukthi. once you have that happiness you say I don't want anything else. I want only you. Prathikshamam varthamanam. so

sam¬pada tava śrī¬pada bhava-goṣpada-vāri yathāy |

Then the next sentence goes..

pre¬mār¬paṇa samadaraśana jagajana-duḥkha jāy

if we understand, what is an Avatara, premarpana – he is an embodiment of Prema. Prema comes out of knowledge. Because of prema Samadharsana. What is samadharsana? Equality. Not equanimity. Equality. Equal sightedness. What is equanimity, to keep the mind always calm & quiet. Equal vision means, there is no distinction..Low caste, high Caste, educated, illiterate, Rich, poor, learned & ignorant, we will never make such difference.

Like a mother, who has 5, 6 children she loves every one completely equally, even though she may give different treatment to suit the child’s capacity. But her love is completely equal. If anybody understands it, that person becomes free from all bondage. jagajana-duḥkha jāy.

We will discuss about it in the next class.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 10 on 23 June 2019

2025-02-24T07:34:20Z

R verma:

We are discussing the Avatāra Stotram. Here, Avatāra doesn't mean only Sri Rāmakrishna. Any Avatāra, who came in the past and who is going to come in future also.

So can it not change? It cannot change, because, one’s nature, can never be changed. God's nature cannot be changed.

That won't change. Why? Because they come with a power to give. What is the specialty of an Avatāra? A Jīvan-Mukta, you understand, One who has become Free. He also has the same knowledge. What is the difference? The difference is in the power. A Jīvan-Mukta can help hardly anybody, an Avatāra can help a huge number of people.

To contain that power, the person must have that capable vehicle. And that vehicle is called Satva-guna. So He has to come exactly in the same way. Any number of times He comes, He has to come exactly in the same way.

Avatāras do not come at the same time. Each time God comes only by Himself, but He can bring some companions with Him. One, after the other. Not in the same time. What happened last time when they came at the same time? Same thing is going to happen next time also. If Rāma and Krishna come separately they are very friendly. If they come at the same time… ( Parasurāma was an exception )You see, the Hindu concept of an Avatāra is - in whom so ever the power to do good is more manifest, He is an Avatāra .

So Hitler is not called an Avatāra. Only those, who do some positive, some good to humanity. So, one person is enough. And who knows better than God about politics. If two Avatāras come there will be a quarrel. So, He knows. He will come only one at a time. And it is the Same Being who comes again and again and again, okay.

Last class we were discussing Nirbhaya, Bhaya-Rachita. Nirbhaya gatasaṁśaya. First we discussed Tyāgīśvara he naravara dehapade anurāg.

Only by praying can we get love, devotion, discrimination, dispassion etc, and it should be only God's Grace. Without God's Grace, we cannot get God. From the beginning, in the middle, in the end - Grace, Grace and Grace, nothing but Grace. We have to take it for granted.

Just to illustrate this point, Shankarāchārya, you know, He was a follower of Jñāna-Mārga. Jñāna-Mārga means what? They don't accept Saguna Brahma, Nirguna Brahma they accept.

So the Divine Mother wanted to teach Him. One day He was walking. She, Divine mother, had taken the form of an old woman and She was lying in the way. It was a narrow way. Only one person can walk. It is not our Hindu custom that if somebody is lying you put your foot and walk over. That is disrespect. So Shankarāchārya said, ‘Mother please move’. She said, ‘I am unable to move. You make me move’. ‘I am unable to move, You make Me move’. And He touched Her to make Her move. He lost all movement. Then he understood it must be the mother only. Then He prayed. गतिस्त्वं गतिस्त्वं त्वमेका भवानि l

All these came out of one experience. Excepting Śaraṇāgati there is no other way.

( 5:52 mins )

So when a Jñāni, that means a Sādhaka, who is practicing Jñāna-Mārga, he says, Ahaṁ Brahmāsmi, what does that mean? He merges his Ahaṁ in Brahman. A Bhakta says from the very beginning that ‘Oh! Lord, I am nothing. You are everything’. Ultimately, whatever it is, we have to remove our egotism. There is no other way.

'''Śaraṇāgati''' - that is then only we get certain things - Devotion - When devotion comes what happens? The first thing, the first signs that we are having some devotion, fear goes away.

Now tell me what is the relationship between fear and worry? Can you tell me what is the relationship? Will you worry if you are not afraid of something? Only when you are frightened, somebody might do something to me, or somebody may take away something from me, fear comes. When there is fear and when we are helpless then worry comes. I hope you're able to follow me.

Suppose, you know, a small creature, a small insect comes. It can sting. So are you worried? ‘Is it going to sting me?’ You're not worried because the moment it comes near you can squash it. But if a big elephant comes and there is no way to go anywhere, then what is the first thing… first comes fear. Fear turns into worry.

Sri Rāmakrishna used to give this analogy. There was a Zamindār and there was a very poor fellow. This poor fellow had taken the Zamindār to court. Everybody thought how dare this poor fellow take a Zamindār to the court. But behind this poor fellow, there was an even bigger Zamindār there. Otherwise how dare he do that?

So, as soon as a devotee, he thinks I’m a small fellow. But as soon as he acquires devotion he becomes Fearless. How does he become fearless? Because, ‘Behind me my Mother is there; My Father is there; God is there. Who can do anything to me?’ That is the fearlessness that comes.

So Hanuman Singh story, you know? There was a Darwān, Hanuman Singh, at Dakshineswar. He used to wrestle. And a big wrestler had come. And the people, you know, they know this fellow was like a Rākshasa, Bakāsura, Bhimāsura. ( Have you heard what I said? Bhimasura! He looks like an asura. Whoever marries an asuri, what does he become? You understand? He married whom? Rākshasis also are not going to marry human beings. Human beings are there like a delicious Rasagulla. But the husband, he must be like that only. Excepting, Sūrpanakha was an exceptional case.)

So they arranged a wrestling match. From the day it was fixed, that fellow went on eating everyday eggs, chicken, Ghee, all that pushtikara āhāra. What was Hanuman Singh doing? He was eating only once a day, day by day will be coming thinner. But he used to come in the morning, make pranām to Thākur. He used to come in the evening make pranām. And Thākur blessed him, ‘You are going to win, don't worry’. Don't worry.

( 10:26 mins )

Did I tell you about ‘Don't worry Clinic’? Even if you heard you not remember it is. There was a Doctor who named his surgery ‘Don't worry Clinic’. So somebody was puzzled, intrigued. What do you mean by don't worry Clinic? He said look here, ‘Suppose you are sick, and you come to my surgery. Only two things can happen. Either you get well or you don't get well. If get well nothing to worry. If you don't get well only two things can happen. What is it? You would die, it means either you go to heaven or you go to hell. If you go to Heaven what is there to worry. But supposing you go to hell, you meet all your old friends there, so nothing to worry. Friends, are there. Without friends It is suffering. With friends it is majā hi majaa hai.

So a devotee as soon as he…. A child, Sri Rāmakrishna used to say - so long as the mother is not there, he is terribly frightened, worried. The moment the mother is, it is for the mother to worry about it. So that strength he will get, ‘My mother Is there, what is there for me to worry about?’ Is it not a fact?

Prahlāda, as an example. Best example. Was he worried? ‘My father is going to torture me, kill me, and all those things.’ ‘Do whatever you like. I have nothing to worry. It is my Father's, my Mother's worry.

And incidentally was Prahlāda looking upon Vishnu as mother or father? From our Viewpoint, it is both Mother and Father. From a spiritual point, there is no mother or father. It is a protective power. What is that power? I am the child of God. And what is God? Soul, Ātman.

So, if God is Ātman and I am the child of Ātman who am I? I am Ātman. Ātman doesn't have a body mind. So there is nothing to lose, nothing to gain.

So Heya & Upādeya - both are not here. '''Heya - means something to be discarded''' and '''Upādeya - means something to be obtained.''' Both will not be there.

So what is our problem? Either we fear losing something or not getting something which we want. That fearlessness -'''Nirbhaya'''. That is why when Yājnavalkya instructed Janaka, and Janaka understood, realised, then certificate was given by the Guru. ‘Abhayam vai, Janaka, prapto'si’ - ‘Janaka, you have attained fearlessness’. Because to fear there must be a second object. In Infinity where is the second object?

So '''gatasaṁśaya - there will be no doubt'''. When a person has direct experience of Truth there cannot be any other type of knowledge. Knowledge obtained by from the scriptures, even from the Guru. You may have faith, but faith must be translated into fact.

That means what? Fact can be only through Experience. Direct experience. Pratyakṣa''.'' it is called Pratyakṣa. It is called aparokṣa. It is called Parāvidya.

What is '''Parāvidya? I become knowledge. Aparāvidya. I have knowledge.'''

So if we know all the scriptures, is it Parāvidya or Aparāvidya? Aparāvidya. Lower knowledge. ‘I have’.

That's why you know the fun? Muṇḍakopaniṣad ''-'' So the disciple approaches the Guru, then he says, ‘Teach me the highest knowledge’. What is that? By knowing which every knowledge can be obtained.

( 15:07 mins )

‘Knowing which’ - so Suppose there are a million ornaments made out of gold. You don't need to know if this is a ring, this is a necklace, this is a bangle. You don't need to do that to obtain knowledge. You get the knowledge of gold, then you get the knowledge of everything.

Because everything is nothing but an ornament, always remember, made of nothing but pure gold. There is no object called ornament. There is only one object. What is the object? Only gold.

Then what is the ornament? Gold in a particular shape and name and utility. This Nāma, Rūpa and Prayojana is called ornament. Ornament is not a special object. Somehow we are under that delusion. If it were an object, the Goldsmith can take your gold, he can give you the ornament - because two objects. So if he takes the gold he is taking with him the ornament also. If he takes the ornament, he is taking away the gold also.

So again, and again we will emphasise, there is no World Only God. What is the world then? God with a name and forms is called the world. And world without name and forms is called God.

Many times we will repeat it, because we know it but it doesn't go inside.

Gatasaṁśaya - there will be no doubt.

God is the world. God with name and form is world. Like a bangle is a name, a particular shape of material, called gold. And because of a particular utility it is called a bangle.

From the practical point of view, what we are discussing, is the truth in a theoretical form. It is the truth, but it is in a theoretical form. What is a theoretical form? I have not realized it.

So what is a Sādhana? I will give an example, Swāmiji said, ‘What is karma yogā? Serving man looking upon him as God. Śiva Jñāne Jīva Sevā.’ Is it clear?

What are we looking at? Anything? Jīva! Jīva doesn't mean only man. Jīva means any living creature, any non living creature also is Jīva only. So can you serve a non-living creature? Yes! When you try to keep the environment right, you're serving whom? God. Śiva

It is a very funny thing. Supposing you are saving a river from pollution. Looking upon the river as what? Gangā nadi, Yamunā or Brahmaputra, etc, etc, or a mountain or a forest? Whom are you really serving? Are you serving God or are you serving yourself? If you save a forest who is saved? You are saved. If you make a river pure, who is saved? You are saved. Whatever you do, actually doesn't make anything any difference to God. It makes a difference only to us. You understand now? So Sādhana is to look up on every single thing in this world with the eyes ‘This is divine’. The chair is divine, the AC is divine, etc.

( 20:03 mins )

So gatasaṁśaya – nirbhaya gatasaṁśaya. Then dṛṛhaniścaya

Lajjā in English language it translated as modesty or shamefulness. When we have to do something… in what context Thākur was giving this Upadesam to the devotee? He says that by taking God's name, you will progress in spiritual life. But inside you are getting the feeling that what do they other people think about me if I take God's name? They think this is a superstitious fool. He is not a practical person. Even us.

Suppose you are asked to dance here. Will you do it? You don't do it, but you enjoy other people dancing. In the name of God, you know In Belur Math and in other places. South India I have not seen, but Belur Math on Thākur ’s Birthday & other occasions, all 200 Sādhus, they go early morning around the temple – এসেছে নূতন মানুষ দেখবি যদি আয় চলে ( Aseche Nuton Mānush Dekhbi Jodi Aaye Chole ) all rhythmic they are dancing like this. Chaitanya Mahāprabhu has introduced it.

Children also do that in Joyfulness, but when we become old, ‘Should we dance? What will the other fellow think about me?’ This is called Lajjā.

But we are Shameless with regard to many other things. This shamelessness is a great quality I tell you even from the worldly point of view. Suppose you're invited for a feast. And such nice dishes are there. One serving, Okay Normal. Second serving a little less Normal, but okay, but you still feel I must have more. Then the host is asking ‘Shall I give some more?’ What do you say? ‘No, no, no no, no’. The Plate is here. He is saying no no no like that.

If it is a person known to you, don't hesitate, eat shamelessly Thākur’s teaching. After all he is offering and so what if suppose he thinks you're ignorant. Okay, let him think he will lose. You will not lose anything. So eat shamelessly, meditate shamelessly, serve shamelessly All this Lajjā, Bhaya. Don’t fear about what do the other people think about me.

So Modesty is necessary. But what type of modesty? Under what circumstances? soWhen you are doing something wrong, modesty certainly is a big break, being a devotee of Sri Rāmakrishna, can I do this wrong thing?

Is Lajjā a form of fear or hatred? No, there is you see, if you have read, studied Holy Mother’s teachings, modesty is the greatest ornament of every woman. Lajjā mahad bhūshanam. This is the greatest ornament for woman. So what is it really saying? It has nothing to do with fear of anything. They want to shamelessly exhibit their body, that is called immodesty. There modesty is necessary.

Here in this case, your modesty is preventing you showing your devotional emotions. You want to sing. That is there in the Gospel. ‘M’ was an elderly person. Sri Rāmakrishna was asking, ‘Join in the singing’, but what do the others think about me? But even if you don't sing, they already think about you, there is nothing to lose. Already they are thinking many bad things about you.

( 25:22 mins )

Now you understand modesty could be both positive and negative. When shameful things, unrightful things are to be done, being modest means don't do it. And when good things have to be done, then break your so called modesty. In fact modesty is a kind of fear. Modesty is a kind of fear. What do the other people think about me. No! In good things you must break that modesty. That is what Sri Rāmakrishna meant.

If anything is preventing you from going nearer to God, in the name of society, good name, etc, etc, then you break them. I can give one more example. Suppose there is a big, very respectable man. Big, rich man, and a very powerful man. And some normal people, they are taking God's name, dancing. Would that man dare to come and dance with them? But if he is a devotee, he should not think ‘I'm a big man, and a rich man, what do people think about me? Will they take advantage of me?’ This is another fear, ‘If I mix with others, will they take undue advantage of me?’ No!

You have to be intelligent and the same time you express your devotion. Otherwise, this immodesty itself becomes a great obstruction. Your mind says go & jump. But your outward circumstances say don't do it. So actually you are harming yourself.

So both meanings are there - for everything. Fear for the bad thing is very good. To do some shameful thing I fear, ‘What do people think about me?’ Is it good or bad? It is good because that will prevent you from doing something bad.

What I'm trying to tell you is fear is a very general concept, but fear in what sense are we talking? We are not fearing doing bad things. You see, when nobody knows we can do many things, isn't it? If I want to kill somebody, I don't kill. Why? Because fear of Police, fear of public opinion. But if you get that fellow somewhere in the secret, where you shoot him down, will you fear? You'll be glad isn't it?

In Ireland, Ireland is a country where Protestants and Catholics always fight with each other. So when any one of them gets the other one in darkness they will be very happy. One day a man was walking after seven o'clock. Suddenly he felt the butt of a gun, ‘Are you a Catholic or a Protestant?’ So the other fellow also doesn’t know. So this fellow thought, ‘If I say Catholic and he is a Protestant he will kill me. If I tell him I am a protestant, maybe he's a Catholic and he will kill me’. He simply said, you know what he said. ‘I am a Jew’. The fellow there, he jumped up and down and said ‘Boy, Oh boy, Am I the luckiest Arab in the whole world?’ Bec Arabs want to kill Jews.

So, every emotion has got a negative side and a positive side. Many of us don't dare to do certain things because of this what is called unnecessary fear. It is all fear. Lajjā is fear.

Ghṛṇa is also fear. Hatred. Terrible hatred is called Ghṛṇa. agrea. Dveṣa is a milder form. Ghṛṇa, you look down upon that fellow. These are psychological variations.

Since the topic came I’m just taking it. Kamsa feared Sri Krishna Kamsa feared Krishna. Shishupala, Dantavakra hated Krishna. So that is called Dveṣa. But they did not look down upon Krishna as an inferior person. They know the strength of Krishna. ‘We don't dare to fight with him person-to-person. But from behind, yes we can kill Him’. You understand now?

( 30:24 mins )

Whereas Ghṛṇa means you look down upon that fellow like, you know, Ghṛṇa is more like when an earthworm or a cockroach comes to you. When you see a cockroach, do you fear the cockroach? And do you hate cockroaches? But you have Ghṛṇa towards it.

There was this husband, and one day a Swāmi asked him, ‘I am pleased with you. What do you want to become in your next birth?’ He said I want to become a cockroach. The Swāmi was shocked, ‘Why?’ ‘Because my wife fears only cockroach, not me.’

You understand now? Ghṛṇa is looking as if it is the most inferior object in this world. Any dirty thing we have Ghṛṇa. Some dung is there, Cow dung or man dung, some such thing. How do we look at it? Ghṛṇa is there. Dvesha is much higher. What is Dvesha, now you understand? I know my enemy is a very powerful person. I can't look down upon him, but I hate him because he is giving me trouble.

But all the three are variations of what? Fear! All the variations! ‘What do people think?’ That is fear. ‘And I looked down upon some person’.

Lajjā, Ghṛṇa, Bhaya. Sri Rāmakrishna used to say often, for a devotee, in the matter of taking God's name, meditation, worship, dancing, singing of God's name - ‘Do not cherish Lajjā, Ghṛṇa and Bhaya’.

And we extend it - not Sri Rāmakrishna. You see when you're eating, eat shamelessly. You feel like eating, and ‘what do other people think? They think I'm a glutton’. So when others are not there what are you doing? When other people are not there, food is available, what do you think you do? Glutton only. Now we are afraid to show ourselves in the Public. Public - ‘We want such a modest person. He eats only this much.

There is a fellow called Devaduta. He is seen eating only this much during day time. But every day he was becoming like a Balloon, round and round. How can he become? Divā na bhuṅkte, rātrau bhuṅkte, Day time he is not eating, nighttime firing, that’s what we call it, firing. Okay.

So nirbhaya gatasaṁśaya.

'''Dṛṛhaniścaya - His will becomes absolutely one-pointed'''. Why? Because He knows this is the most worthy object in this world. And we also become Dṛṛhaniścaya if we have the right discrimination.

I’m giving you small examples to make the point clear. Suppose, there are two bottles, on one is written ‘virulent poison’. On the other is written Chyavanaprasa or some tonic. So unless you want to die, what would be your strongest will? Which one do you want to take? Do you think, ‘Shall I take this, shall I take the other one’, will you be thinking about it a hundred times? First instinct is, the moment you read poison - out!

That is called Dṛṛhaniścaya. Without the least bit of doubt. One pointedness of the Will is called Dṛṛhaniścaya.

and Sri Rāmakrishna - Nirbhaya. You see, when people used to fear, even in daytime, to enter into Panchavati jungle for fear of snakes, scorpions and ghosts. Night time ghosts. Day time scorpions and snakes.

( 35:01 mins )

Here in Bangalore only few days back one poisonous baby snake bit one small you boy a girl and girl why I was very shocked to hear the news that fellow. This is the season for snakes to give birth. So I did not know after reading there is when I'm walking I don't step into the rubble because if this is the season. who knows. so in one house one snake had given birth to a poisonous, baby.

And the watchman He shoo shoo like that. that fellow got so angry. This girl was coming down the stairs it went and bit immediately. They had to admit her in the hospital before she could have it if you could have been killed. because baby snake doesn't mean only babies will die. baby Snake can kill non babies also. So they got the poison and Anti poison injection. What I am trying to tell you is Sri Ramakrishna

absolutely no fear whole night he would go and sit under the Panchavati, naked also. Were there mosquitoes are not ?

Tell me the answer. Well Were there mosquitoes are not ? were they smaller or big and did they become big or not.

After Sri Ramakrishna started practicing meditation there. Did they become bigger not?

I understand now he had absolutely no fear. Freedom feared. You know that incident you read the then gatasamsaya Sri Ramakrishna knew Absolutely. No doubt whether Divine mother exists or not. He had no doubt. But what did he have mother? Can I have your darshan or not?

Then once he makes up his mind how Ramakrishnam makes up his mind is discussing with the help of his Ramakrishna’s life whenever Sri Ramakrishna was about to undertake a particular type of Sadhana. What is the first thing he will do he will divide his own mind into 2 one part of the mind to be examined the other part of the mind to exam. You will ask. Oh my

Do you really want to attain this only without a doubt in immediately without thinking if the other part of the mind says yes, I don't want anything else excepting this that is the first question second question. Are you ready to pay the payment? Whatever is required sacrifice. Sadhana, are you prepared to pay? What is our case both? case the answers is I will think later. Yes, even if we sometimes yes, I want to God are you prepared?

That is why God business is a dhivala business from the very beginning. You understand God business has is a foregone conclusion. It is dhivala business. dhivala business means failed business .

Why? For business to succeed three conditions are necessary. The first condition is there there must be the scarcity of material. because if it is available plenty everywhere. There will be no demand for it. then scarcity second is there must be really some demand for it? Thirdly? It must be priced so that the fellows who want to buy your capable of buying now. What is God's business God is available everywhere at all times.

Second condition is there are practically no Demanders.

Third condition is even if some rare fellow says o.k. I want God the price is so high. (Laughter)But you see enough is enough. I don't have that much price to pay. Understand how God's business is the Dhivala business even before it started.

Okay. Sri Ramakrishna had all these 3 qualities. That's why the Swami Vivekananda had Nirbhaya, Dhruda Nischaya, gatasamsaya. without the least bit of Doubts, What is the doubt to two points here? this is the best object. Therefore. I want only that object. Second I should be I am capable of obtaining it. This psychology, Most people don't know. I told you many times I will tell you again. You see all of us are citizens of India any one of us can become prime minister. So if I ask you how many of you would like to become Prime Minister?

How many of you would like to become Prime Minister?

Practically none. Does it mean that you don't want to become Prime Minister? You are saying I don't want to become Prime Minister. Does it mean you don't want to become Prime Minister? The thing is that first of all, even if you compete you won't get back even the deposit. Is it not a fact. we know it? Secondly even if we somehow get elected, The price because every gun is targeting only whom – Minister, PM etc.

All those fellows. These are facts.

That's why they always go with the with only bodyguards. They can't simply go like that; and they must have thick skins if they are frightened in getting your blood pressure goes up anytime. You see some beard blood pressure goes up. You know beard always associated with either sardarji or terrorists there is so we always fear, you know here also, we very Hindu Fears on musalman.

that's why they behave so politely

Your father, you know, what we wanted to take our Takur’s photo in front. There was a debate whether we should go from inside the compound or whether we should go outside the Compound because the masque is there.

Then we decided without making much noise, We will take it from outside. Yes. Your father was the DGP. And then he advised because there are fanatical fellows. They can raise a huge issue. Every Hindu is holding his breath because of the fear of Musalman. only when they enter into the ashram. Shhhh…That is what they also know.

Worst fellows in the world are Hindus. I am also included. Hindus are the greatest enemies of Hindus. Hindus are the Worst traitors. This is the fact I am telling. Even today that is the fact. who is stroking this hatred between Hindus and Muslims? Hindus and who is supporting the Muslims? Hindus go all your this your Ragul Gandhi, your Mamata Banerji all these fellows, What are they doing? for the sake of keeping their all goondas? 200 Muslims came into the poll when this poll was going on, to prevent Hindus from voting at all.

Openly it is coming. Even Modi could not do anything. You can see the idea. How long it is going to hold I don’t know.

Anyway, these are the characteristics. Nirbhaya, gatasamsaya – nishkarana - bakathasarana. Who is The Refuge of all devotees? Only God. But if God also becomes a businessman and says, what am I going to get out of your devotion?

Yes, I will take You under my wing but what are you going to pay if he demands, He is not going to get a single devotee? So nishkarana, he gives refuge to the devotees without expecting anything from the devotees. All that he wants to do. Oh Lord. You are my mother. You are my father I take refuge in you. Just want to hear That's why when Vibishana came with three ministers four ministers to Rama.

In Ramayana, before the war started, Vibishana advised Ravanasura, you are doing wrong thing, you give back Sita & take refuge at his feet. Rama will not harm you. He will give you shelter, I know him. but his brother says you are a parama sathru like cancer born in one's body; instead of helping me supporting me, You're advising me; get the hell out of here. And he got out of the hell. So he came to Rama.

Rama was testing everybody. What shall we do? Vibhishana came. Shall we give him shelter. Everybody said practically he is coming as a spy to find out. What is your Force Etc. Don't trust these Rakshasas. Then he asked Hanuman. Hanuman said, I know Vibhishana. I have seen him when I went there he is really a righteous person and he is your devotee. Rama knew all those things. and he utters ..Anybody says oh Rama , I take refuge in you once, there after he may leave me, But I will not leave him. This is my vratha.

I forgot the Sanskrit slokas.

(Valrico Ramayana-Huda Kanda 6:18:33)

(asked Eva prapannāya tava asmi iti ca yācate ||6-18-33

abhayam sarva bhūtebhyo dadāmi etad vratam mama |

33. yaachate = he who seeks; prapannaaya = refuge; sakR^ideva = just once; iti = saying that; asmi = I am; tava = yours; dadaami = I shall give; abhayam = assurance of safety; sarva bhuutebhyaH = against all types of beings; etat = this; mama = is my; vratam = pledge.

"He who seeks refuge in me just once, telling me that �I am yours', I shall give him assurance of safety against all types of beings. This is my solemn pledge.)

so wonderful slokas and this applies to all the avatars, whether it is Krishna chaitanya Ramakrishna Jesus Buddha – dharmam charanam gachchami, budhdham charanam gachchami. Ramakrishnam charanam gachchami. Only once.

He Takes our words at face value and he will never ever leave us. So this is what is being – nishkarana bakatha charana –

The second point about it is only he can give us the refuge. Why? God Alone can give us refuge. Nobody else can give refuge. Why? that they themselves are shelter less. (without shelter.) one fellow is being helplessly carried by the current of a river. Another fellow was thinking shall I jump or not into the river this fellow was?

Looking at you. Hey come with you. I will give you shelter. I will hold you that fellow himself is being carried away –

isko Hindi me kuch kahathehe. Kambal nahi chodethe”

You You know that. There were to sadhus in Uttar Kasi. you know, in uttar kashi winter season very very cold. They don't have warm clothing. They went out to take bath. One older sadhu & one younger sadhu. Suddenly they saw a thick blanket, floating. They thought God has given this blanket.

Elder man said to the younger one, go quickly and catch hold of it. And bring it to the shore. So this fellow jumped, went near the blanket, caught hold of the Kambly . He also started floating along with the Kambly. Then they are Elder one who's running by his side. He says a “ Kambli ko lia “ have not able to bring the Kambly here. All right, you come away. The Kambly is not allowing me to come away. It was a black bear once he caught hold of this fellow it is Not leaving him.

One fellow is helplessly being carried away. He dares to say to the other fellows you come and take refuge in me who in this world can save us everybody. We are all samsara Sagara. We are being floating away who can dare to say that I will give you refugee who can give? only God can give.

nishkarana, bakathasarana. Thyaji jati kulamaan- Sri Ramakrishna had given up three things. What is it? Jati, kula, mana.

What is mana? Sammana. I am a respectable person you belong to a kulena Brahmana.. So I am a Brahman. What is jathi? I belong to the Brahmana jati. We give up. When? The moment first we gave up before Üpanayana.er Eine if you don't allow me to take Biksha from Dhanee’s(servant maid) hands, I'm not going to take the sacred thread.

Young Takur receiving First Biksha from Dhani

The time itself he has given. Truth is what I want. Anything else is immaterial. Kula means what? Hindu brahmana family there are distinctions. A brahmana who is a cook, a brahmana who is a pujari. They look down in Bengal upon pujari brahmanas, because he is doing what is called a lowly job for the sake of a little bit of banana rice bundling. That is what Takur refused.

He is not condemning devotional worship. Most pujari here they do pooja for what? As a profession and for brahmana, it is degrading brahmana Kula. Because, brahmana a true Brahma has got only two what is called goals. Adyayana & abyasana; and they have now he must study the scriptures lead the life and if someone honestly takes comes to have knowledge. He must pass on that knowledge. These are the only two. anything else. So many cooks are there.

There are Brahmins. Most of our Ashrams whom do they employ - Brahmin Cooks only. now we are employing everybody because we are not getting Yeah, so that is how they are. Also looked down. brahmana as who serve under other people are also looked down. Who is a Kulena Brhmana He is highly respected among Brahmins because he leads. So kshudhiram kulena brahmana. Sri Ramakrishna

Was even more than that.

He gave up the sacred thread, And he used to go and clean the lavatories of the lavatory cleaners. whose lavatory? russix lavatory. Toilet. now, you can't call it lavatory. you call it, you know some a place where they answer calls of nature. There is nothing like level Indian lavatory are lavatory?. If you want to see true lavatory go to Japan. Japanese lavatory. It costs 20,000 UK pounds. Everything Other you know that I'm glad there's a big particular name for that. Bidet lavatory. You know that on the

(TOKYO, JAPAN - Modern high tech toilet with electronic bidet with signage standards for toilet bowls)

Yeah, if you want to to enjoy life, you should may be have must have one because the moment you sit – kya aram aye?

First class. It warms.

And then the temperature of the water automatically set. aid you don't need to do anything. just sit. It will do everything. And it is such a pleasant in the you don't feel like getting up from them.

Even for your bed also will not give so much of Suka. That is Japanese way.. But you know rushik - they used to dirty the place. Sri Ramakrishna used to go clean that place with his own hands and wipe it with his long hair, praying to oh mother, Let me not have pride I'm a brahmana. We are all children of the Divine mother from Divine mother's point of view. There is no low or too high. This is God giving up Kula.

Mana- brahmana is respected in society, but he never cared for the societies respect. One day Sri Ramakrishna was at room Baburam Maharaj he was sleeping in his room and one ram dayal babu at night. Sri Ramakrishna was jumping up and down. Suddenly they woke up. He was spitting I spit upon name and fame. I spit upon respect of people. I spit he started spitting there.

And to make a little bit fun, you know who is going to clean it tomorrow morning? Only holy mother has to clean that one. So you can do whatever you like and we'll be moving in That room. After spitting was it it was he taking care not to step on up on it. Never, never do such a thing. Anyway, these people were understood. What is it my God this man he is teaching us a lesson that we should never give we are all people, you know, if people don't give us a good seat When we are invited then we take offense. I know my experience. There were two Fast Friends woman both musicians good singers. So one day I went there whenever there is a function they sing together. this time. I saw the other lady has not come at all. Then what happened, I asked at the end of it. I don't see your friend. What happened?

Oh swamiji, she became very angry. She stopped coming to me. She stopped talking to me. I said what happened last time when I invited you. I was very busy arranging for Pooja. That lady came. I did not greet her. She took offense she stayed for a short time and then excusing something. She went after that no telephone talk. No talk. No greeting. Nothing. They used to come to the asthma but don't greet each other.

Devotees. Both are devotees? So you don't think we are very big like that, you know, so if we if somebody looks down at the something we take offense we take offense at everything. person looks take offense. He does not look take offense. he Smiles take offense. Does not smile, take offense. He speaks to you take offense. doesn't speak to you, take offense. We are waiting for that opportunity to take an offense. How much Ahankara is this. all related to Ahankara.

Sri Ramakrishna’s gospel. One day Keshav Chandra Sen. came. His turn came. Everybody was praising Keshav. Keshav wanted to tease Sri Ramakrishna to find out. so they were all praising him. Then who is he? Keshav is asking the fellow hosts, pointing to Sri Ramakrishna, who is he? Before anyone could reply, “I am the dust of the dust of the dust of your feet”.

Sri Ramakrishna was ready to face him. Keshav was better than anybody to Sri Ramakrishna. That's why Girish Chandra Ghosh used to say this time Sri Ramakrishna conquered the world through humility. He taught them how to make salutation to Saudhus. other they say like it.

Thyaji jati kula maan.

Then some before I conclude, In Mundakobanishad, is a beautiful saying. When a man realizes God, what happens to him.

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiś chidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare || 8 ||

(2.2.8-When he that is both high and low is seen, the knot of the heart is untied; all doubts are solved; and all his karma is consumed.)

When a person had Athma Sakshathkara - And what happens - bhidyate hṛdayagranthiś all the knots of ignorance are completely cut as under. They can never in Future come back to him. chidyante sarvasaṃśayāḥ all doubts will vanish forever why the Prathyaksha Dharsana.? kṣīyante cāsya karmāṇi all his Karma how many karmas - karma means karma-phala how many karma-phalas? Sanchitha, Prarbdha & Agaami.

Everything will be totally – gannagni: sarva karmani basmasath kuru - building the fire of knowledge how it burns all the Karma phalas. Sukha, dhukka everything is burnt that would be the result. That means he knows the atman.

Athma means I am not the body and mind therefore all doubts belong to whom. To the mind. All fears belong to whom? Mind. all knots belong to whom? Mind. all your Karma's belong to whom? Body. Karma means karma-phala it belongs to the body. So when body mind is not there what karma-phala will be there?

I am the Atman. So that is the result it gives.

sam¬pada tava śrī¬pada bhava-goṣpada-vāri yathāy |

what a beautiful one. sam¬pada tava your wealth. tava sam¬pada - means you work. Well bhava sampada. They wealth of the world. What is the comparison? Goshpada vāri yathāy yathāy means just like, goṣpada and vāri. goshpada means what - place where a cow puts its foot print. Supposing it depresses and then the rain comes how much water is accumulated in that mini pool. Only that laid him What is the water in the ocean? What is the comparison between this small puddle of water and that ocean of water? So like that bhava sampada bhava means samsara worldly wealth and your wealth? What is the comparison? Absolutely, no comparison therefore whoever gets your sampada.

They don't even look very that is something valuable. Is it something valuable? It is not only not valuable. It is counter valuable because it always brings what dhukka so what is the Suka: dhukka ratio. World’s Suka: dhukka ratio current C What is it? 50 :50. 50 50.

50 50 like A horse and a rabbit. Understand the story A horse and a rabbit. Is swami Yathiswaranandaji maharaj’s famous. What is our devotion to God and the world 50/50. What is 50/50. During Second World War, meat was very rare. The food was rare. Ration. So this rabbit meat was even rarer. So one restaurant’s ad read “Rabbit Meat Served Here”. One fellow, had not eaten for many years, many months. So he went and ordered a plate, big plate was given. How much meat rabbit will give if you take out all the fur? Big plate he was eating and eating and eating he knows what rabbit meat was. He never got any taste. Then he called the cook. Is there really rapid meat? He said yes. then why I'm not getting? Sir, you know rabbits are very scarce. So we have to mix with horsemeat. He asked what is the proportion? Cook said 50/50. What do you mean by 50/50. One horse? And one Rabbit, (Laughter)

So what is the worldly happiness and unhappiness proportion 50/50? Dhukka is like the horse. Sukha is like the Rabbit. But in Baghavan’s happiness there is not a trace of Dhukka.

So that is why it is called ananda. It is not called Sukha. Sukha, santosha, tushty these are all worldly degrees. But in God's Bliss, there is no degree. It is hundred percent only hundred percent. Because it doesn't have any opposite. So that is what sampada tava sripada bhava goshpada vari yatahai.

So what is God's wealth? Why what is God called in Sanskrit language? Baghavan. who is Baghavan ? he who has got Baga is called Baghavan. What is Baga? Baga consists of six characteristics – VairaGhia, SRI, Aishwarya, virya, where are ya like that one more. I forgot if the sixth.

(aiśvaryasya samagrasya

vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva

ṣaṇṇāṁ bhagam itīṅganā)

ऐश्वर्यस्य समग्रस्य वीर्यस्य यशसः श्रियः।

ज्ञान-वैराग्ययोश्चैव षण्णां भग इतीरणा॥

(Viṣṇu Purāṇa 6.5.47)

in infinite qualities that is called “Baga”; and he who possesses this one is called Baghavan.

This is the real sampada. On the first January 1886 and there were many direct disciple serving Sri Ramakrishna. None of them ever came there. All householders something then later on. They were asked, Sri Ramakrishna is bestowing his grace. Why did you not come to receive it? What are you talking about? Every day? First of all He is giving us. This is not a one-day phenomena is not a one-day phenomena. Every day He used to bestow his grace upon some people but that day it broke the Boundary, he was blessing whoever was coming, even then 2 fellows did not receive that day. Two fellows. Unfortunate people on that day later on they received it. Now, why did they not come they said something very important. Sharath Maharaj - he said he's like our father. Whatever wealth I have like father's wealth after his death goes to whom? To the children my wealth will go to my children. So what is my wealth. Sri Ramakrishna’s wealth?

Viveka, vairagya, bakthi and Gnana. So I will conclude this talk just commenting upon it. Viveka, vairagya, bakthi This is your sampada. And you see here Bill Gates billions of dollars billions of pounds So you ask what sampada you are very rich, what will you do with your will you eat? What will you do if you have money?

You get certain things, which you think will give you happiness. So ultimately what is the sampada? Only happiness But where is this this worldly happiness has got three problems. how many? what are the three? First of all it is limited.

You know any if you are eating a sweet you want to see nice things. So both the fellow who is serving you Rasagulla is a ferocious fellow. Your tongue is enjoying the Rasagulla but your eyes are fearing that fellow, isn't it?

So his words are like karpasa. Idumbas and thatakas. words like that. So it is limited first.

Secondly it always brings its opposite.

If you are enjoying a sweet always, oh for now it is okay. But when can I have it again? Of course dhukka. before eating sweet your to work 24 hours after eating also you have to work to digest it. It is in between a little bit of tickling of the tongue. Momentary happiness. Every sukha in this world brings bandana. What is bandana? I want it again and again and again. Understand it. Three doshas are there. Whereas Ananda is bereft of all the three. It is full. It is infinite. It doesn't bind you. It is not partial and you become free. It will make you free. This worldly a happiness will bind you more but Bagavan’s happiness will release you. It gives Mukthi. once you have that happiness you say I don't want anything else. I want only you. Prathikshamam varthamanam. so

sam¬pada tava śrī¬pada bhava-goṣpada-vāri yathāy |

Then the next sentence goes..

pre¬mār¬paṇa samadaraśana jagajana-duḥkha jāy

if we understand, what is an Avatara, premarpana – he is an embodiment of Prema. Prema comes out of knowledge. Because of prema Samadharsana. What is samadharsana? Equality. Not equanimity. Equality. Equal sightedness. What is equanimity, to keep the mind always calm & quiet. Equal vision means, there is no distinction..Low caste, high Caste, educated, illiterate, Rich, poor, learned & ignorant, we will never make such difference.

Like a mother, who has 5, 6 children she loves every one completely equally, even though she may give different treatment to suit the child’s capacity. But her love is completely equal. If anybody understands it, that person becomes free from all bondage. jagajana-duḥkha jāy.

We will discuss about it in the next class.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 10 on 23 June 2019

2025-02-22T07:10:23Z

R verma:

We are discussing the Avatāra Stotram. Here, Avatāra doesn't mean only Sri Rāmakrishna. Any Avatāra, who came in the past and who is going to come in future also.

So can it not change? It cannot change, because, one’s nature, can never be changed. God's nature cannot be changed.

That won't change. Why? Because they come with a power to give. What is the specialty of an Avatāra? A Jīvan-Mukta, you understand, One who has become Free. He also has the same knowledge. What is the difference? The difference is in the power. A Jīvan-Mukta can help hardly anybody, an Avatāra can help a huge number of people.

To contain that power, the person must have that capable vehicle. And that vehicle is called Satva-guna. So He has to come exactly in the same way. Any number of times He comes, He has to come exactly in the same way.

Avatāras do not come at the same time. Each time God comes only by Himself, but He can bring some companions with Him. One, after the other. Not in the same time. What happened last time when they came at the same time? Same thing is going to happen next time also. If Rāma and Krishna come separately they are very friendly. If they come at the same time… ( Parasurāma was an exception )You see, the Hindu concept of an Avatāra is - in whom so ever the power to do good is more manifest, He is an Avatāra .

So Hitler is not called an Avatāra. Only those, who do some positive, some good to humanity. So, one person is enough. And who knows better than God about politics. If two Avatāras come there will be a quarrel. So, He knows. He will come only one at a time. And it is the Same Being who comes again and again and again, okay.

Last class we were discussing Nirbhaya, Bhaya-Rachita. Nirbhaya gatasaṁśaya. First we discussed Tyāgīśvara he naravara dehapade anurāg.

Only by praying can we get love, devotion, discrimination, dispassion etc, and it should be only God's Grace. Without God's Grace, we cannot get God. From the beginning, in the middle, in the end - Grace, Grace and Grace, nothing but Grace. We have to take it for granted.

Just to illustrate this point, Shankarāchārya, you know, He was a follower of Jñāna-Mārga. Jñāna-Mārga means what? They don't accept Saguna Brahma, Nirguna Brahma they accept.

So the Divine Mother wanted to teach Him. One day He was walking. She, Divine mother, had taken the form of an old woman and She was lying in the way. It was a narrow way. Only one person can walk. It is not our Hindu custom that if somebody is lying you put your foot and walk over. That is disrespect. So Shankarāchārya said, ‘Mother please move’. She said, ‘I am unable to move. You make me move’. ‘I am unable to move, You make Me move’. And He touched Her to make Her move. He lost all movement. Then he understood it must be the mother only. Then He prayed. गतिस्त्वं गतिस्त्वं त्वमेका भवानि l

All these came out of one experience. Excepting Śaraṇāgati there is no other way.

( 5:52 mins )

So when a Jñāni, that means a Sādhaka, who is practicing Jñāna-Mārga, he says, Ahaṁ Brahmāsmi, what does that mean? He merges his Ahaṁ in Brahman. A Bhakta says from the very beginning that ‘Oh! Lord, I am nothing. You are everything’. Ultimately, whatever it is, we have to remove our egotism. There is no other way.

'''Śaraṇāgati''' - that is then only we get certain things - Devotion - When devotion comes what happens? The first thing, the first signs that we are having some devotion, fear goes away.

Now tell me what is the relationship between fear and worry? Can you tell me what is the relationship? Will you worry if you are not afraid of something? Only when you are frightened, somebody might do something to me, or somebody may take away something from me, fear comes. When there is fear and when we are helpless then worry comes. I hope you're able to follow me.

Suppose, you know, a small creature, a small insect comes. It can sting. So are you worried? ‘Is it going to sting me?’ You're not worried because the moment it comes near you can squash it. But if a big elephant comes and there is no way to go anywhere, then what is the first thing… first comes fear. Fear turns into worry.

Sri Rāmakrishna used to give this analogy. There was a Zamindār and there was a very poor fellow. This poor fellow had taken the Zamindār to court. Everybody thought how dare this poor fellow take a Zamindār to the court. But behind this poor fellow, there was an even bigger Zamindār there. Otherwise how dare he do that?

So, as soon as a devotee, he thinks I’m a small fellow. But as soon as he acquires devotion he becomes Fearless. How does he become fearless? Because, ‘Behind me my Mother is there; My Father is there; God is there. Who can do anything to me?’ That is the fearlessness that comes.

So Hanuman Singh story, you know? There was a Darwān, Hanuman Singh, at Dakshineswar. He used to wrestle. And a big wrestler had come. And the people, you know, they know this fellow was like a Rākshasa, Bakāsura, Bhimāsura. ( Have you heard what I said? Bhimasura! He looks like an asura. Whoever marries an asuri, what does he become? You understand? He married whom? Rākshasis also are not going to marry human beings. Human beings are there like a delicious Rasagulla. But the husband, he must be like that only. Excepting, Sūrpanakha was an exceptional case.)

So they arranged a wrestling match. From the day it was fixed, that fellow went on eating everyday eggs, chicken, Ghee, all that pushtikara āhāra. What was Hanuman Singh doing? He was eating only once a day, day by day will be coming thinner. But he used to come in the morning, make pranām to Thākur. He used to come in the evening make pranām. And Thākur blessed him, ‘You are going to win, don't worry’. Don't worry.

( 10:26 mins )

Did I tell you about ‘Don't worry Clinic’? Even if you heard you not remember it is. There was a Doctor who named his surgery ‘Don't worry Clinic’. So somebody was puzzled, intrigued. What do you mean by don't worry Clinic? He said look here, ‘Suppose you are sick, and you come to my surgery. Only two things can happen. Either you get well or you don't get well. If get well nothing to worry. If you don't get well only two things can happen. What is it? You would die, it means either you go to heaven or you go to hell. If you go to Heaven what is there to worry. But supposing you go to hell, you meet all your old friends there, so nothing to worry. Friends, are there. Without friends It is suffering. With friends it is majā hi majaa hai.

So a devotee as soon as he…. A child, Sri Rāmakrishna used to say - so long as the mother is not there, he is terribly frightened, worried. The moment the mother is, it is for the mother to worry about it. So that strength he will get, ‘My mother Is there, what is there for me to worry about?’ Is it not a fact?

Prahlāda, as an example. Best example. Was he worried? ‘My father is going to torture me, kill me, and all those things.’ ‘Do whatever you like. I have nothing to worry. It is my Father's, my Mother's worry.

And incidentally was Prahlāda looking upon Vishnu as mother or father? From our Viewpoint, it is both Mother and Father. From a spiritual point, there is no mother or father. It is a protective power. What is that power? I am the child of God. And what is God? Soul, Ātman.

So, if God is Ātman and I am the child of Ātman who am I? I am Ātman. Ātman doesn't have a body mind. So there is nothing to lose, nothing to gain.

So Heya & Upādeya - both are not here. '''Heya - means something to be discarded''' and '''Upādeya - means something to be obtained.''' Both will not be there.

So what is our problem? Either we fear losing something or not getting something which we want. That fearlessness -'''Nirbhaya'''. That is why when Yājnavalkya instructed Janaka, and Janaka understood, realised, then certificate was given by the Guru. ‘Abhayam vai, Janaka, prapto'si’ - ‘Janaka, you have attained fearlessness’. Because to fear there must be a second object. In Infinity where is the second object?

So '''gatasaṁśaya - there will be no doubt'''. When a person has direct experience of Truth there cannot be any other type of knowledge. Knowledge obtained by from the scriptures, even from the Guru. You may have faith, but faith must be translated into fact.

That means what? Fact can be only through Experience. Direct experience. Pratyakṣa''.'' it is called Pratyakṣa. It is called aparokṣa. It is called Parāvidya.

What is '''Parāvidya? I become knowledge. Aparāvidya. I have knowledge.'''

So if we know all the scriptures, is it Parāvidya or Aparāvidya? Aparāvidya. Lower knowledge. ‘I have’.

That's why you know the fun? Muṇḍakopaniṣad ''-'' So the disciple approaches the Guru, then he says, ‘Teach me the highest knowledge’. What is that? By knowing which every knowledge can be obtained.

( 15:07 mins )

‘Knowing which’ - so Suppose there are a million ornaments made out of gold. You don't need to know if this is a ring, this is a necklace, this is a bangle. You don't need to do that to obtain knowledge. You get the knowledge of gold, then you get the knowledge of everything.

Because everything is nothing but an ornament, always remember, made of nothing but pure gold. There is no object called ornament. There is only one object. What is the object? Only gold.

Then what is the ornament? Gold in a particular shape and name and utility. This Nāma, Rūpa and Prayojana is called ornament. Ornament is not a special object. Somehow we are under that delusion. If it were an object, the Goldsmith can take your gold, he can give you the ornament - because two objects. So if he takes the gold he is taking with him the ornament also. If he takes the ornament, he is taking away the gold also.

So again, and again we will emphasise, there is no World Only God. What is the world then? God with a name and forms is called the world. And world without name and forms is called God.

Many times we will repeat it, because we know it but it doesn't go inside.

Gatasaṁśaya - there will be no doubt.

God is the world. God with name and form is world. Like a bangle is a name, a particular shape of material, called gold. And because of a particular utility it is called a bangle.

From the practical point of view, what we are discussing, is the truth in a theoretical form. It is the truth, but it is in a theoretical form. What is a theoretical form? I have not realized it.

So what is a Sādhana? I will give an example, Swāmiji said, ‘What is karma yogā? Serving man looking upon him as God. Śiva Jñāne Jīva Sevā.’ Is it clear?

What are we looking at? Anything? Jīva! Jīva doesn't mean only man. Jīva means any living creature, any non living creature also is Jīva only. So can you serve a non-living creature? Yes! When you try to keep the environment right, you're serving whom? God. Śiva

It is a very funny thing. Supposing you are saving a river from pollution. Looking upon the river as what? Gangā nadi, Yamunā or Brahmaputra, etc, etc, or a mountain or a forest? Whom are you really serving? Are you serving God or are you serving yourself? If you save a forest who is saved? You are saved. If you make a river pure, who is saved? You are saved. Whatever you do, actually doesn't make anything any difference to God. It makes a difference only to us. You understand now? So Sādhana is to look up on every single thing in this world with the eyes ‘This is divine’. The chair is divine, the AC is divine, etc.

( 20:03 mins )

So gatasaṁśaya – nirbhaya gatasaṁśaya. Then dṛṛhaniścaya

Lajjā in English language it translated as modesty or shamefulness. When we have to do something… in what context Thākur was giving this Upadesam to the devotee? He says that by taking God's name, you will progress in spiritual life. But inside you are getting the feeling that what do they other people think about me if I take God's name? They think this is a superstitious fool. He is not a practical person. Even us.

Suppose you are asked to dance here. Will you do it? You don't do it, but you enjoy other people dancing. In the name of God, you know In Belur Math and in other places. South India I have not seen, but Belur Math on Thākur ’s Birthday & other occasions, all 200 Sādhus, they go early morning around the temple – এসেছে নূতন মানুষ দেখবি যদি আয় চলে ( Aseche Nuton Mānush Dekhbi Jodi Aaye Chole ) all rhythmic they are dancing like this. Chaitanya Mahāprabhu has introduced it.

Children also do that in Joyfulness, but when we become old, ‘Should we dance? What will the other fellow think about me?’ This is called Lajjā.

But we are Shameless with regard to many other things. This shamelessness is a great quality I tell you even from the worldly point of view. Suppose you're invited for a feast. And such nice dishes are there. One serving, Okay Normal. Second serving a little less Normal, but okay, but you still feel I must have more. Then the host is asking ‘Shall I give some more?’ What do you say? ‘No, no, no no, no’. The Plate is here. He is saying no no no like that.

If it is a person known to you, don't hesitate, eat shamelessly Thākur’s teaching. After all he is offering and so what if suppose he thinks you're ignorant. Okay, let him think he will lose. You will not lose anything. So eat shamelessly, meditate shamelessly, serve shamelessly All this Lajjā, Bhaya. Don’t fear about what do the other people think about me.

So Modesty is necessary. But what type of modesty? Under what circumstances? soWhen you are doing something wrong, modesty certainly is a big break, being a devotee of Sri Rāmakrishna, can I do this wrong thing?

Is Lajjā a form of fear or hatred? No, there is you see, if you have read, studied Holy Mother’s teachings, modesty is the greatest ornament of every woman. Lajjā mahad bhūshanam. This is the greatest ornament for woman. So what is it really saying? It has nothing to do with fear of anything. They want to shamelessly exhibit their body, that is called immodesty. There modesty is necessary.

Here in this case, your modesty is preventing you showing your devotional emotions. You want to sing. That is there in the Gospel. ‘M’ was an elderly person. Sri Rāmakrishna was asking, ‘Join in the singing’, but what do the others think about me? But even if you don't sing, they already think about you, there is nothing to lose. Already they are thinking many bad things about you.

( 25:22 mins )

Now you understand modesty could be both positive and negative. When shameful things, unrightful things are to be done, being modest means don't do it. And when good things have to be done, then break your so called modesty. In fact modesty is a kind of fear. Modesty is a kind of fear. What do the other people think about me. No! In good things you must break that modesty. That is what Sri Rāmakrishna meant.

If anything is preventing you from going nearer to God, in the name of society, good name, etc, etc, then you break them. I can give one more example. Suppose there is a big, very respectable man. Big, rich man, and a very powerful man. And some normal people, they are taking God's name, dancing. Would that man dare to come and dance with them? But if he is a devotee, he should not think ‘I'm a big man, and a rich man, what do people think about me? Will they take advantage of me?’ This is another fear, ‘If I mix with others, will they take undue advantage of me?’ No!

You have to be intelligent and the same time you express your devotion. Otherwise, this immodesty itself becomes a great obstruction. Your mind says go & jump. But your outward circumstances say don't do it. So actually you are harming yourself.

So both meanings are there - for everything. Fear for the bad thing is very good. To do some shameful thing I fear, ‘What do people think about me?’ Is it good or bad? It is good because that will prevent you from doing something bad.

What I'm trying to tell you is fear is a very general concept, but fear in what sense are we talking? We are not fearing doing bad things. You see, when nobody knows we can do many things, isn't it? If I want to kill somebody, I don't kill. Why? Because fear of Police, fear of public opinion. But if you get that fellow somewhere in the secret, where you shoot him down, will you fear? You'll be glad isn't it?

In Ireland, Ireland is a country where Protestants and Catholics always fight with each other. So when any one of them gets the other one in darkness they will be very happy. One day a man was walking after seven o'clock. Suddenly he felt the butt of a gun, ‘Are you a Catholic or a Protestant?’ So the other fellow also doesn’t know. So this fellow thought, ‘If I say Catholic and he is a Protestant he will kill me. If I tell him I am a protestant, maybe he's a Catholic and he will kill me’. He simply said, you know what he said. ‘I am a Jew’. The fellow there, he jumped up and down and said ‘Boy, Oh boy, Am I the luckiest Arab in the whole world?’ Bec Arabs want to kill Jews.

So, every emotion has got a negative side and a positive side. Many of us don't dare to do certain things because of this what is called unnecessary fear. It is all fear. Lajjā is fear.

Ghṛṇa is also fear. Hatred. Terrible hatred is called Ghṛṇa. agrea. Dveṣa is a milder form. Ghṛṇa, you look down upon that fellow. These are psychological variations.

Since the topic came I’m just taking it. Kamsa feared Sri Krishna Kamsa feared Krishna. Shishupala, Dantavakra hated Krishna. So that is called Dveṣa. But they did not look down upon Krishna as an inferior person. They know the strength of Krishna. ‘We don't dare to fight with him person-to-person. But from behind, yes we can kill Him’. You understand now?

( 30:24 mins )

where as Grina means you look down upon that fellow like, you know Grina is more like when Earthworm or we see a cockroach comes to you.

when you see a cockroach, do you fear cockroach? And do you hate cockroaches, but you have Grina towards it?

There was this husband one day a swami asked and I am pleased with you. What do you want to become in your next birth? He said I want to become a cockroach. swami was shocked. Why? Because my wife fears only cockroach, not me. (Laughter).

You understand now Grina is looking as if it is the most inferior object in this world; any dirty thing we have Grina.

Some dung is there. Cow dung or some such thing. How do we look at it. Grina is there. Dvesha is much higher. What is very charana? We understand II know this of my enemy is a very powerful person. I can't look down upon by but I hate him because he is giving me trouble.

But all the three are variations of what? Fear all the variations what do people think there? Is that fear and I looked down upon some person. Lajjaa, Grina, Bhaya. Sri Ramakrishna used to say often for a devotee in the matter of taking God's name meditation, worship, dancing, singing of God's name. Do not cherish Lajjaa, Grina and Bhaya.

And we extend it - not Sri Ramakrishna, see when you're eating, eat shamelessly. You feel like eating at what do other people think they think I'm a glutton so when others are not there, what are you doing? And other people are not their food is available. What do you think you do? glutton only.

We are afraid to show ourselves in the Public Public. We want such a modest person. He eats only this much.

There is a fellow called Debdatta. He is seen eating only this much during day time. but you every day he was becoming like a Balloon round and round. . How can you become? Day time he is not eating. nighttime firing. Okay.

So Nirbhaya gatasamsaya. Dhruda nischaya his will becomes absolutely one-pointed. Why because he knows this is the most worthy object in this world.

And we also becomes Dhruda nischaya if we have the right discrimination and giving you small examples to make the point clear. However, there are two bottles one one is written “virulent poison”. Another is written chyavana prasa or some tonic. So unless you want to die, what would be your strongest will? Which one you want to take? Do you have shall I take this shall I take the other half will be thinking about it a hundred times? As soon as you know the moment poison out.

That is called Dhruda nischaya. without the least amount of doubt one pointedness of the Will is called Dhruda nischaya.

and Sri Ramakrishna Nirbhaya. See when people used to fear even in daytime to enter into that Panchavati jungle for fear of snakes, scorpions and the ghosts. Night time ghosts. Day time snakes.

Here in Bangalore only few days back one poisonous baby snake bit one small you boy a girl and girl why I was very shocked to hear the news that fellow. This is the season for snakes to give birth. So I did not know after reading there is when I'm walking I don't step into the rubble because if this is the season. who knows. so in one house one snake had given birth to a poisonous, baby.

And the watchman He shoo shoo like that. that fellow got so angry. This girl was coming down the stairs it went and bit immediately. They had to admit her in the hospital before she could have it if you could have been killed. because baby snake doesn't mean only babies will die. baby Snake can kill non babies also. So they got the poison and Anti poison injection. What I am trying to tell you is Sri Ramakrishna

absolutely no fear whole night he would go and sit under the Panchavati, naked also. Were there mosquitoes are not ?

Tell me the answer. Well Were there mosquitoes are not ? were they smaller or big and did they become big or not.

After Sri Ramakrishna started practicing meditation there. Did they become bigger not?

I understand now he had absolutely no fear. Freedom feared. You know that incident you read the then gatasamsaya Sri Ramakrishna knew Absolutely. No doubt whether Divine mother exists or not. He had no doubt. But what did he have mother? Can I have your darshan or not?

Then once he makes up his mind how Ramakrishnam makes up his mind is discussing with the help of his Ramakrishna’s life whenever Sri Ramakrishna was about to undertake a particular type of Sadhana. What is the first thing he will do he will divide his own mind into 2 one part of the mind to be examined the other part of the mind to exam. You will ask. Oh my

Do you really want to attain this only without a doubt in immediately without thinking if the other part of the mind says yes, I don't want anything else excepting this that is the first question second question. Are you ready to pay the payment? Whatever is required sacrifice. Sadhana, are you prepared to pay? What is our case both? case the answers is I will think later. Yes, even if we sometimes yes, I want to God are you prepared?

That is why God business is a dhivala business from the very beginning. You understand God business has is a foregone conclusion. It is dhivala business. dhivala business means failed business .

Why? For business to succeed three conditions are necessary. The first condition is there there must be the scarcity of material. because if it is available plenty everywhere. There will be no demand for it. then scarcity second is there must be really some demand for it? Thirdly? It must be priced so that the fellows who want to buy your capable of buying now. What is God's business God is available everywhere at all times.

Second condition is there are practically no Demanders.

Third condition is even if some rare fellow says o.k. I want God the price is so high. (Laughter)But you see enough is enough. I don't have that much price to pay. Understand how God's business is the Dhivala business even before it started.

Okay. Sri Ramakrishna had all these 3 qualities. That's why the Swami Vivekananda had Nirbhaya, Dhruda Nischaya, gatasamsaya. without the least bit of Doubts, What is the doubt to two points here? this is the best object. Therefore. I want only that object. Second I should be I am capable of obtaining it. This psychology, Most people don't know. I told you many times I will tell you again. You see all of us are citizens of India any one of us can become prime minister. So if I ask you how many of you would like to become Prime Minister?

How many of you would like to become Prime Minister?

Practically none. Does it mean that you don't want to become Prime Minister? You are saying I don't want to become Prime Minister. Does it mean you don't want to become Prime Minister? The thing is that first of all, even if you compete you won't get back even the deposit. Is it not a fact. we know it? Secondly even if we somehow get elected, The price because every gun is targeting only whom – Minister, PM etc.

All those fellows. These are facts.

That's why they always go with the with only bodyguards. They can't simply go like that; and they must have thick skins if they are frightened in getting your blood pressure goes up anytime. You see some beard blood pressure goes up. You know beard always associated with either sardarji or terrorists there is so we always fear, you know here also, we very Hindu Fears on musalman.

that's why they behave so politely

Your father, you know, what we wanted to take our Takur’s photo in front. There was a debate whether we should go from inside the compound or whether we should go outside the Compound because the masque is there.

Then we decided without making much noise, We will take it from outside. Yes. Your father was the DGP. And then he advised because there are fanatical fellows. They can raise a huge issue. Every Hindu is holding his breath because of the fear of Musalman. only when they enter into the ashram. Shhhh…That is what they also know.

Worst fellows in the world are Hindus. I am also included. Hindus are the greatest enemies of Hindus. Hindus are the Worst traitors. This is the fact I am telling. Even today that is the fact. who is stroking this hatred between Hindus and Muslims? Hindus and who is supporting the Muslims? Hindus go all your this your Ragul Gandhi, your Mamata Banerji all these fellows, What are they doing? for the sake of keeping their all goondas? 200 Muslims came into the poll when this poll was going on, to prevent Hindus from voting at all.

Openly it is coming. Even Modi could not do anything. You can see the idea. How long it is going to hold I don’t know.

Anyway, these are the characteristics. Nirbhaya, gatasamsaya – nishkarana - bakathasarana. Who is The Refuge of all devotees? Only God. But if God also becomes a businessman and says, what am I going to get out of your devotion?

Yes, I will take You under my wing but what are you going to pay if he demands, He is not going to get a single devotee? So nishkarana, he gives refuge to the devotees without expecting anything from the devotees. All that he wants to do. Oh Lord. You are my mother. You are my father I take refuge in you. Just want to hear That's why when Vibishana came with three ministers four ministers to Rama.

In Ramayana, before the war started, Vibishana advised Ravanasura, you are doing wrong thing, you give back Sita & take refuge at his feet. Rama will not harm you. He will give you shelter, I know him. but his brother says you are a parama sathru like cancer born in one's body; instead of helping me supporting me, You're advising me; get the hell out of here. And he got out of the hell. So he came to Rama.

Rama was testing everybody. What shall we do? Vibhishana came. Shall we give him shelter. Everybody said practically he is coming as a spy to find out. What is your Force Etc. Don't trust these Rakshasas. Then he asked Hanuman. Hanuman said, I know Vibhishana. I have seen him when I went there he is really a righteous person and he is your devotee. Rama knew all those things. and he utters ..Anybody says oh Rama , I take refuge in you once, there after he may leave me, But I will not leave him. This is my vratha.

I forgot the Sanskrit slokas.

(Valrico Ramayana-Huda Kanda 6:18:33)

(asked Eva prapannāya tava asmi iti ca yācate ||6-18-33

abhayam sarva bhūtebhyo dadāmi etad vratam mama |

33. yaachate = he who seeks; prapannaaya = refuge; sakR^ideva = just once; iti = saying that; asmi = I am; tava = yours; dadaami = I shall give; abhayam = assurance of safety; sarva bhuutebhyaH = against all types of beings; etat = this; mama = is my; vratam = pledge.

"He who seeks refuge in me just once, telling me that �I am yours', I shall give him assurance of safety against all types of beings. This is my solemn pledge.)

so wonderful slokas and this applies to all the avatars, whether it is Krishna chaitanya Ramakrishna Jesus Buddha – dharmam charanam gachchami, budhdham charanam gachchami. Ramakrishnam charanam gachchami. Only once.

He Takes our words at face value and he will never ever leave us. So this is what is being – nishkarana bakatha charana –

The second point about it is only he can give us the refuge. Why? God Alone can give us refuge. Nobody else can give refuge. Why? that they themselves are shelter less. (without shelter.) one fellow is being helplessly carried by the current of a river. Another fellow was thinking shall I jump or not into the river this fellow was?

Looking at you. Hey come with you. I will give you shelter. I will hold you that fellow himself is being carried away –

isko Hindi me kuch kahathehe. Kambal nahi chodethe”

You You know that. There were to sadhus in Uttar Kasi. you know, in uttar kashi winter season very very cold. They don't have warm clothing. They went out to take bath. One older sadhu & one younger sadhu. Suddenly they saw a thick blanket, floating. They thought God has given this blanket.

Elder man said to the younger one, go quickly and catch hold of it. And bring it to the shore. So this fellow jumped, went near the blanket, caught hold of the Kambly . He also started floating along with the Kambly. Then they are Elder one who's running by his side. He says a “ Kambli ko lia “ have not able to bring the Kambly here. All right, you come away. The Kambly is not allowing me to come away. It was a black bear once he caught hold of this fellow it is Not leaving him.

One fellow is helplessly being carried away. He dares to say to the other fellows you come and take refuge in me who in this world can save us everybody. We are all samsara Sagara. We are being floating away who can dare to say that I will give you refugee who can give? only God can give.

nishkarana, bakathasarana. Thyaji jati kulamaan- Sri Ramakrishna had given up three things. What is it? Jati, kula, mana.

What is mana? Sammana. I am a respectable person you belong to a kulena Brahmana.. So I am a Brahman. What is jathi? I belong to the Brahmana jati. We give up. When? The moment first we gave up before Üpanayana.er Eine if you don't allow me to take Biksha from Dhanee’s(servant maid) hands, I'm not going to take the sacred thread.

Young Takur receiving First Biksha from Dhani

The time itself he has given. Truth is what I want. Anything else is immaterial. Kula means what? Hindu brahmana family there are distinctions. A brahmana who is a cook, a brahmana who is a pujari. They look down in Bengal upon pujari brahmanas, because he is doing what is called a lowly job for the sake of a little bit of banana rice bundling. That is what Takur refused.

He is not condemning devotional worship. Most pujari here they do pooja for what? As a profession and for brahmana, it is degrading brahmana Kula. Because, brahmana a true Brahma has got only two what is called goals. Adyayana & abyasana; and they have now he must study the scriptures lead the life and if someone honestly takes comes to have knowledge. He must pass on that knowledge. These are the only two. anything else. So many cooks are there.

There are Brahmins. Most of our Ashrams whom do they employ - Brahmin Cooks only. now we are employing everybody because we are not getting Yeah, so that is how they are. Also looked down. brahmana as who serve under other people are also looked down. Who is a Kulena Brhmana He is highly respected among Brahmins because he leads. So kshudhiram kulena brahmana. Sri Ramakrishna

Was even more than that.

He gave up the sacred thread, And he used to go and clean the lavatories of the lavatory cleaners. whose lavatory? russix lavatory. Toilet. now, you can't call it lavatory. you call it, you know some a place where they answer calls of nature. There is nothing like level Indian lavatory are lavatory?. If you want to see true lavatory go to Japan. Japanese lavatory. It costs 20,000 UK pounds. Everything Other you know that I'm glad there's a big particular name for that. Bidet lavatory. You know that on the

(TOKYO, JAPAN - Modern high tech toilet with electronic bidet with signage standards for toilet bowls)

Yeah, if you want to to enjoy life, you should may be have must have one because the moment you sit – kya aram aye?

First class. It warms.

And then the temperature of the water automatically set. aid you don't need to do anything. just sit. It will do everything. And it is such a pleasant in the you don't feel like getting up from them.

Even for your bed also will not give so much of Suka. That is Japanese way.. But you know rushik - they used to dirty the place. Sri Ramakrishna used to go clean that place with his own hands and wipe it with his long hair, praying to oh mother, Let me not have pride I'm a brahmana. We are all children of the Divine mother from Divine mother's point of view. There is no low or too high. This is God giving up Kula.

Mana- brahmana is respected in society, but he never cared for the societies respect. One day Sri Ramakrishna was at room Baburam Maharaj he was sleeping in his room and one ram dayal babu at night. Sri Ramakrishna was jumping up and down. Suddenly they woke up. He was spitting I spit upon name and fame. I spit upon respect of people. I spit he started spitting there.

And to make a little bit fun, you know who is going to clean it tomorrow morning? Only holy mother has to clean that one. So you can do whatever you like and we'll be moving in That room. After spitting was it it was he taking care not to step on up on it. Never, never do such a thing. Anyway, these people were understood. What is it my God this man he is teaching us a lesson that we should never give we are all people, you know, if people don't give us a good seat When we are invited then we take offense. I know my experience. There were two Fast Friends woman both musicians good singers. So one day I went there whenever there is a function they sing together. this time. I saw the other lady has not come at all. Then what happened, I asked at the end of it. I don't see your friend. What happened?

Oh swamiji, she became very angry. She stopped coming to me. She stopped talking to me. I said what happened last time when I invited you. I was very busy arranging for Pooja. That lady came. I did not greet her. She took offense she stayed for a short time and then excusing something. She went after that no telephone talk. No talk. No greeting. Nothing. They used to come to the asthma but don't greet each other.

Devotees. Both are devotees? So you don't think we are very big like that, you know, so if we if somebody looks down at the something we take offense we take offense at everything. person looks take offense. He does not look take offense. he Smiles take offense. Does not smile, take offense. He speaks to you take offense. doesn't speak to you, take offense. We are waiting for that opportunity to take an offense. How much Ahankara is this. all related to Ahankara.

Sri Ramakrishna’s gospel. One day Keshav Chandra Sen. came. His turn came. Everybody was praising Keshav. Keshav wanted to tease Sri Ramakrishna to find out. so they were all praising him. Then who is he? Keshav is asking the fellow hosts, pointing to Sri Ramakrishna, who is he? Before anyone could reply, “I am the dust of the dust of the dust of your feet”.

Sri Ramakrishna was ready to face him. Keshav was better than anybody to Sri Ramakrishna. That's why Girish Chandra Ghosh used to say this time Sri Ramakrishna conquered the world through humility. He taught them how to make salutation to Saudhus. other they say like it.

Thyaji jati kula maan.

Then some before I conclude, In Mundakobanishad, is a beautiful saying. When a man realizes God, what happens to him.

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiś chidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare || 8 ||

(2.2.8-When he that is both high and low is seen, the knot of the heart is untied; all doubts are solved; and all his karma is consumed.)

When a person had Athma Sakshathkara - And what happens - bhidyate hṛdayagranthiś all the knots of ignorance are completely cut as under. They can never in Future come back to him. chidyante sarvasaṃśayāḥ all doubts will vanish forever why the Prathyaksha Dharsana.? kṣīyante cāsya karmāṇi all his Karma how many karmas - karma means karma-phala how many karma-phalas? Sanchitha, Prarbdha & Agaami.

Everything will be totally – gannagni: sarva karmani basmasath kuru - building the fire of knowledge how it burns all the Karma phalas. Sukha, dhukka everything is burnt that would be the result. That means he knows the atman.

Athma means I am not the body and mind therefore all doubts belong to whom. To the mind. All fears belong to whom? Mind. all knots belong to whom? Mind. all your Karma's belong to whom? Body. Karma means karma-phala it belongs to the body. So when body mind is not there what karma-phala will be there?

I am the Atman. So that is the result it gives.

sam¬pada tava śrī¬pada bhava-goṣpada-vāri yathāy |

what a beautiful one. sam¬pada tava your wealth. tava sam¬pada - means you work. Well bhava sampada. They wealth of the world. What is the comparison? Goshpada vāri yathāy yathāy means just like, goṣpada and vāri. goshpada means what - place where a cow puts its foot print. Supposing it depresses and then the rain comes how much water is accumulated in that mini pool. Only that laid him What is the water in the ocean? What is the comparison between this small puddle of water and that ocean of water? So like that bhava sampada bhava means samsara worldly wealth and your wealth? What is the comparison? Absolutely, no comparison therefore whoever gets your sampada.

They don't even look very that is something valuable. Is it something valuable? It is not only not valuable. It is counter valuable because it always brings what dhukka so what is the Suka: dhukka ratio. World’s Suka: dhukka ratio current C What is it? 50 :50. 50 50.

50 50 like A horse and a rabbit. Understand the story A horse and a rabbit. Is swami Yathiswaranandaji maharaj’s famous. What is our devotion to God and the world 50/50. What is 50/50. During Second World War, meat was very rare. The food was rare. Ration. So this rabbit meat was even rarer. So one restaurant’s ad read “Rabbit Meat Served Here”. One fellow, had not eaten for many years, many months. So he went and ordered a plate, big plate was given. How much meat rabbit will give if you take out all the fur? Big plate he was eating and eating and eating he knows what rabbit meat was. He never got any taste. Then he called the cook. Is there really rapid meat? He said yes. then why I'm not getting? Sir, you know rabbits are very scarce. So we have to mix with horsemeat. He asked what is the proportion? Cook said 50/50. What do you mean by 50/50. One horse? And one Rabbit, (Laughter)

So what is the worldly happiness and unhappiness proportion 50/50? Dhukka is like the horse. Sukha is like the Rabbit. But in Baghavan’s happiness there is not a trace of Dhukka.

So that is why it is called ananda. It is not called Sukha. Sukha, santosha, tushty these are all worldly degrees. But in God's Bliss, there is no degree. It is hundred percent only hundred percent. Because it doesn't have any opposite. So that is what sampada tava sripada bhava goshpada vari yatahai.

So what is God's wealth? Why what is God called in Sanskrit language? Baghavan. who is Baghavan ? he who has got Baga is called Baghavan. What is Baga? Baga consists of six characteristics – VairaGhia, SRI, Aishwarya, virya, where are ya like that one more. I forgot if the sixth.

(aiśvaryasya samagrasya

vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva

ṣaṇṇāṁ bhagam itīṅganā)

ऐश्वर्यस्य समग्रस्य वीर्यस्य यशसः श्रियः।

ज्ञान-वैराग्ययोश्चैव षण्णां भग इतीरणा॥

(Viṣṇu Purāṇa 6.5.47)

in infinite qualities that is called “Baga”; and he who possesses this one is called Baghavan.

This is the real sampada. On the first January 1886 and there were many direct disciple serving Sri Ramakrishna. None of them ever came there. All householders something then later on. They were asked, Sri Ramakrishna is bestowing his grace. Why did you not come to receive it? What are you talking about? Every day? First of all He is giving us. This is not a one-day phenomena is not a one-day phenomena. Every day He used to bestow his grace upon some people but that day it broke the Boundary, he was blessing whoever was coming, even then 2 fellows did not receive that day. Two fellows. Unfortunate people on that day later on they received it. Now, why did they not come they said something very important. Sharath Maharaj - he said he's like our father. Whatever wealth I have like father's wealth after his death goes to whom? To the children my wealth will go to my children. So what is my wealth. Sri Ramakrishna’s wealth?

Viveka, vairagya, bakthi and Gnana. So I will conclude this talk just commenting upon it. Viveka, vairagya, bakthi This is your sampada. And you see here Bill Gates billions of dollars billions of pounds So you ask what sampada you are very rich, what will you do with your will you eat? What will you do if you have money?

You get certain things, which you think will give you happiness. So ultimately what is the sampada? Only happiness But where is this this worldly happiness has got three problems. how many? what are the three? First of all it is limited.

You know any if you are eating a sweet you want to see nice things. So both the fellow who is serving you Rasagulla is a ferocious fellow. Your tongue is enjoying the Rasagulla but your eyes are fearing that fellow, isn't it?

So his words are like karpasa. Idumbas and thatakas. words like that. So it is limited first.

Secondly it always brings its opposite.

If you are enjoying a sweet always, oh for now it is okay. But when can I have it again? Of course dhukka. before eating sweet your to work 24 hours after eating also you have to work to digest it. It is in between a little bit of tickling of the tongue. Momentary happiness. Every sukha in this world brings bandana. What is bandana? I want it again and again and again. Understand it. Three doshas are there. Whereas Ananda is bereft of all the three. It is full. It is infinite. It doesn't bind you. It is not partial and you become free. It will make you free. This worldly a happiness will bind you more but Bagavan’s happiness will release you. It gives Mukthi. once you have that happiness you say I don't want anything else. I want only you. Prathikshamam varthamanam. so

sam¬pada tava śrī¬pada bhava-goṣpada-vāri yathāy |

Then the next sentence goes..

pre¬mār¬paṇa samadaraśana jagajana-duḥkha jāy

if we understand, what is an Avatara, premarpana – he is an embodiment of Prema. Prema comes out of knowledge. Because of prema Samadharsana. What is samadharsana? Equality. Not equanimity. Equality. Equal sightedness. What is equanimity, to keep the mind always calm & quiet. Equal vision means, there is no distinction..Low caste, high Caste, educated, illiterate, Rich, poor, learned & ignorant, we will never make such difference.

Like a mother, who has 5, 6 children she loves every one completely equally, even though she may give different treatment to suit the child’s capacity. But her love is completely equal. If anybody understands it, that person becomes free from all bondage. jagajana-duḥkha jāy.

We will discuss about it in the next class.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 10 on 23 June 2019

2025-02-21T07:29:30Z

R verma:

We are discussing the Avatāra Stotram. Here, Avatāra doesn't mean only Sri Rāmakrishna. Any Avatāra, who came in the past and who is going to come in future also.

So can it not change? It cannot change, because, one’s nature, can never be changed. God's nature cannot be changed.

That won't change. Why? Because they come with a power to give. What is the specialty of an Avatāra? A Jīvan-Mukta, you understand, One who has become Free. He also has the same knowledge. What is the difference? The difference is in the power. A Jīvan-Mukta can help hardly anybody, an Avatāra can help a huge number of people.

To contain that power, the person must have that capable vehicle. And that vehicle is called Satva-guna. So He has to come exactly in the same way. Any number of times He comes, He has to come exactly in the same way.

Avatāras do not come at the same time. Each time God comes only by Himself, but He can bring some companions with Him. One, after the other. Not in the same time. What happened last time when they came at the same time? Same thing is going to happen next time also. If Rāma and Krishna come separately they are very friendly. If they come at the same time… ( Parasurāma was an exception )You see, the Hindu concept of an Avatāra is - in whom so ever the power to do good is more manifest, He is an Avatāra .

So Hitler is not called an Avatāra. Only those, who do some positive, some good to humanity. So, one person is enough. And who knows better than God about politics. If two Avatāras come there will be a quarrel. So, He knows. He will come only one at a time. And it is the Same Being who comes again and again and again, okay.

Last class we were discussing Nirbhaya, Bhaya-Rachita. Nirbhaya gatasaṁśaya. First we discussed Tyāgīśvara he naravara dehapade anurāg.

Only by praying can we get love, devotion, discrimination, dispassion etc, and it should be only God's Grace. Without God's Grace, we cannot get God. From the beginning, in the middle, in the end - Grace, Grace and Grace, nothing but Grace. We have to take it for granted.

Just to illustrate this point, Shankarāchārya, you know, He was a follower of Jñāna-Mārga. Jñāna-Mārga means what? They don't accept Saguna Brahma, Nirguna Brahma they accept.

So the Divine Mother wanted to teach Him. One day He was walking. She, Divine mother, had taken the form of an old woman and She was lying in the way. It was a narrow way. Only one person can walk. It is not our Hindu custom that if somebody is lying you put your foot and walk over. That is disrespect. So Shankarāchārya said, ‘Mother please move’. She said, ‘I am unable to move. You make me move’. ‘I am unable to move, You make Me move’. And He touched Her to make Her move. He lost all movement. Then he understood it must be the mother only. Then He prayed. गतिस्त्वं गतिस्त्वं त्वमेका भवानि l

All these came out of one experience. Excepting Śaraṇāgati there is no other way.

( 5:52 mins )

So when a Jñāni, that means a Sādhaka, who is practicing Jñāna-Mārga, he says, Ahaṁ Brahmāsmi, what does that mean? He merges his Ahaṁ in Brahman. A Bhakta says from the very beginning that ‘Oh! Lord, I am nothing. You are everything’. Ultimately, whatever it is, we have to remove our egotism. There is no other way.

'''Śaraṇāgati''' - that is then only we get certain things - Devotion - When devotion comes what happens? The first thing, the first signs that we are having some devotion, fear goes away.

Now tell me what is the relationship between fear and worry? Can you tell me what is the relationship? Will you worry if you are not afraid of something? Only when you are frightened, somebody might do something to me, or somebody may take away something from me, fear comes. When there is fear and when we are helpless then worry comes. I hope you're able to follow me.

Suppose, you know, a small creature, a small insect comes. It can sting. So are you worried? ‘Is it going to sting me?’ You're not worried because the moment it comes near you can squash it. But if a big elephant comes and there is no way to go anywhere, then what is the first thing… first comes fear. Fear turns into worry.

Sri Rāmakrishna used to give this analogy. There was a Zamindār and there was a very poor fellow. This poor fellow had taken the Zamindār to court. Everybody thought how dare this poor fellow take a Zamindār to the court. But behind this poor fellow, there was an even bigger Zamindār there. Otherwise how dare he do that?

So, as soon as a devotee, he thinks I’m a small fellow. But as soon as he acquires devotion he becomes Fearless. How does he become fearless? Because, ‘Behind me my Mother is there; My Father is there; God is there. Who can do anything to me?’ That is the fearlessness that comes.

So Hanuman Singh story, you know? There was a Darwān, Hanuman Singh, at Dakshineswar. He used to wrestle. And a big wrestler had come. And the people, you know, they know this fellow was like a Rākshasa, Bakāsura, Bhimāsura. ( Have you heard what I said? Bhimasura! He looks like an asura. Whoever marries an asuri, what does he become? You understand? He married whom? Rākshasis also are not going to marry human beings. Human beings are there like a delicious Rasagulla. But the husband, he must be like that only. Excepting, Sūrpanakha was an exceptional case.)

So they arranged a wrestling match. From the day it was fixed, that fellow went on eating everyday eggs, chicken, Ghee, all that pushtikara āhāra. What was Hanuman Singh doing? He was eating only once a day, day by day will be coming thinner. But he used to come in the morning, make pranām to Thākur. He used to come in the evening make pranām. And Thākur blessed him, ‘You are going to win, don't worry’. Don't worry.

( 10:26 mins )

Did I tell you about ‘Don't worry Clinic’? Even if you heard you not remember it is. There was a Doctor who named his surgery ‘Don't worry Clinic’. So somebody was puzzled, intrigued. What do you mean by don't worry Clinic? He said look here, ‘Suppose you are sick, and you come to my surgery. Only two things can happen. Either you get well or you don't get well. If get well nothing to worry. If you don't get well only two things can happen. What is it? You would die, it means either you go to heaven or you go to hell. If you go to Heaven what is there to worry. But supposing you go to hell, you meet all your old friends there, so nothing to worry. Friends, are there. Without friends It is suffering. With friends it is majā hi majaa hai.

So a devotee as soon as he…. A child, Sri Rāmakrishna used to say - so long as the mother is not there, he is terribly frightened, worried. The moment the mother is, it is for the mother to worry about it. So that strength he will get, ‘My mother Is there, what is there for me to worry about?’ Is it not a fact?

Prahlāda, as an example. Best example. Was he worried? ‘My father is going to torture me, kill me, and all those things.’ ‘Do whatever you like. I have nothing to worry. It is my Father's, my Mother's worry.

And incidentally was Prahlāda looking upon Vishnu as mother or father? From our Viewpoint, it is both Mother and Father. From a spiritual point, there is no mother or father. It is a protective power. What is that power? I am the child of God. And what is God? Soul, Ātman.

So, if God is Ātman and I am the child of Ātman who am I? I am Ātman. Ātman doesn't have a body mind. So there is nothing to lose, nothing to gain.

So Heya & Upādeya - both are not here. '''Heya - means something to be discarded''' and '''Upādeya - means something to be obtained.''' Both will not be there.

So what is our problem? Either we fear losing something or not getting something which we want. That fearlessness -'''Nirbhaya'''. That is why when Yājnavalkya instructed Janaka, and Janaka understood, realised, then certificate was given by the Guru. ‘Abhayam vai, Janaka, prapto'si’ - ‘Janaka, you have attained fearlessness’. Because to fear there must be a second object. In Infinity where is the second object?

So '''gatasaṁśaya - there will be no doubt'''. When a person has direct experience of Truth there cannot be any other type of knowledge. Knowledge obtained by from the scriptures, even from the Guru. You may have faith, but faith must be translated into fact.

That means what? Fact can be only through Experience. Direct experience. Pratyakṣa''.'' it is called Pratyakṣa. It is called aparokṣa. It is called Parāvidya.

What is '''Parāvidya? I become knowledge. Aparāvidya. I have knowledge.'''

So if we know all the scriptures, is it Parāvidya or Aparāvidya? Aparāvidya. Lower knowledge. ‘I have’.

That's why you know the fun? Muṇḍakopaniṣad ''-'' So the disciple approaches the Guru, then he says, ‘Teach me the highest knowledge’. What is that? By knowing which every knowledge can be obtained.

( 15:07 mins )

‘Knowing which’ - so Suppose there are a million ornaments made out of gold. You don't need to know if this is a ring, this is a necklace, this is a bangle. You don't need to do that to obtain knowledge. You get the knowledge of gold, then you get the knowledge of everything.

Because everything is nothing but an ornament, always remember, made of nothing but pure gold. There is no object called ornament. There is only one object. What is the object? Only gold.

Then what is the ornament? Gold in a particular shape and name and utility. This Nāma, Rūpa and Prayojana is called ornament. Ornament is not a special object. Somehow we are under that delusion. If it were an object, the Goldsmith can take your gold, he can give you the ornament - because two objects. So if he takes the gold he is taking with him the ornament also. If he takes the ornament, he is taking away the gold also.

So again, and again we will emphasise, there is no World Only God. What is the world then? God with a name and forms is called the world. And world without name and forms is called God.

Many times we will repeat it, because we know it but it doesn't go inside.

Gatasaṁśaya - there will be no doubt.

God is the world. God with name and form is world. Like a bangle is a name, a particular shape of material, called gold. And because of a particular utility it is called a bangle.

From the practical point of view, what we are discussing, is the truth in a theoretical form. It is the truth, but it is in a theoretical form. What is a theoretical form? I have not realized it.

So what is a Sādhana? I will give an example, Swāmiji said, ‘What is karma yogā? Serving man looking upon him as God. Śiva Jñāne Jīva Sevā.’ Is it clear?

What are we looking at? Anything? Jīva! Jīva doesn't mean only man. Jīva means any living creature, any non living creature also is Jīva only. So can you serve a non-living creature? Yes! When you try to keep the environment right, you're serving whom? God. Śiva

It is a very funny thing. Supposing you are saving a river from pollution. Looking upon the river as what? Gangā nadi, Yamunā or Brahmaputra, etc, etc, or a mountain or a forest? Whom are you really serving? Are you serving God or are you serving yourself? If you save a forest who is saved? You are saved. If you make a river pure, who is saved? You are saved. Whatever you do, actually doesn't make anything any difference to God. It makes a difference only to us. You understand now? So Sādhana is to look up on every single thing in this world with the eyes ‘This is divine’. The chair is divine, the AC is divine, etc.

( 20:03 mins )

So gatasaṁśaya – nirbhaya gatasaṁśaya.

Lajjaa in English language it translated as modesty or shamefulness. Because, when we have to do something why in what context Takur was giving this Upadesam to the devotee? He says that by taking God's name, you will progress in spiritual life; but you are feeling what do they other people think about me if I take God's name, they think this is a superstitious fool. He is not a practical person. This is even us.

Suppose you are asked her to dance here. Will you do it?

You don't do it, but you enjoy other people dancing. In the name of God, you know In Belur Math and other places- South India I have not seen- Belur Math on Takur’s Birthday & all 200 sadhus they go early morning go around – yashuse din manush dig eichule – all rhythmic Bhajan – dancing joyfully. They are dancing like this. Chaitanya mahaprabhu has introduced it. children also do that in Joyfulness, but when we become old, I should we dance what do they order the other fellow think about me? This is called Lajjaa.

But we are Shameless with regard to many other things. This shamelessness is a great quality I tell you even from the worldly point of view. Suppose you're invited for a feast. And such a nice dishes are there. One serving. Okay Normal. seconds serving a little less Normal; but okay; but you still feel I must have more. Then the host is telling “shall I give some more”? what do you say? No? No. No, we how do you say that? No, no, no no, no. (Big Laughter from audience)The Plate is here. He is saying no no no like that.

So if you if it is in person known to you, don't hesitate, eat shamelessly Takur’s teaching. After all he is offering and he what is there suppose he thinks you're ignorant. Okay, let him think he will lose. You will not lose anything. So eat shamelessly, meditate shamelessly, serve shamelessly All this Lajjaa, Bhaya don’t fear. What do the other people think about me.

So Modesty is necessary. But what type of modesty? Under what circumstances? so when you are doing something wrong modesty certainly is a big break. I am big devotee of Sri Ramakrishna. Can I do this wrong thing?

No, there is you see, if you have read study at holy mother’s teachings, modesty is the greatest ornament of every woman. Lajjaa mahad Bushanam. This is the greatest ornament for woman. So what what is it really there? It has nothing to do with fear of anything. They want shamelessly to exhibit their body that is called immodesty. There modesty is necessary.

Here in this case. Your modesty is preventing You by showing your devotional emotions you want to sing. That there is the in the gospel “Ma” was an elderly person Ramakrishnam was asking join in the singing, but what do the others think about me? But even if you don't sing also, they already think about you(Laughter) there is no nothing to lose.

Already they are thinking many bad things about you.

okay, like now you understand modesty could be both positive and negative. When shameful things, un rightful things are to be done, being modest means don't do it; and good things have to be done then break your the also called modesty. in fact modesty is a kind of fear. modesty is a kind of fear. What do the other people think about me. know in good things you you must break that modesty. That is what's Sri Ramakrishna meant.

If anything is preventing you from going nearer to God in the name of society, Good name, etc, Etc, then you break them. I can give one more example everything Suppose. There is a big very respectable, man. Big Rich Man and very powerful man, and some normal people They are taking God's name dancing. Would that man dare to come and dance with them? But if he is a devotee, he should not think I'm a big man and the rich man what do people think about me? Will they take advantage of me? This is another fear if I mix with other will they take undue advantage of me?

No, you have to be intelligent and the same time you express your devotion. Otherwise, this immodesty itself becomes a great obstruction. Your mind says go & jump. But your outward circumstances don't do it. so he actually you are harming yourself. So both meanings are there for everything fear for the bad thing is very good.

To do some shameful thing. I fear what do people think about is it good or bad? It is good because that will prevent you from doing something bad. What I'm trying to tell you fear is a very general concept, but fear in what sense are we talking? We are not fearing doing bad things. when. Nobody knows we can do many things, isn't it? If I can if I want to kill somebody? I don't kill. Why? because fear of Police, fear of public opinion. But if you get that fellow somewhere in the secret where you shoot him down will you fear?

You'll be glad isn't it? It was in Ireland. Ireland is a country where people Protestants and Catholics always fight with each other. So when they get any one of them gets the other one in darkness will be very happy one day A man was walking after seven o'clock suddenly fell to the butt of the gun. Are you a Catholic or a Protestant? with the others?

Other fellow also doesn’t know. So this fellow thought, if I say Catholic and he is Protestant he will kill me; if I tell him the protestant maybe he's Catholic and he will kill me. He simply said - you know what he said. “I am a Jew”. The fellow there, He jumped up and down and said boy. Oh boy. Am I the luckiest Arab in the whole world? Arab? Arabs want to kill Jews.(Laughter).

So what – every emotion has negative side and positive side. Many of us don't dare to do certain things because of this what is called unnecessary fear. It is all fear. Lajjaa is fear. Grina is also fear. Hatred. Terrible hatred is called Grina. agrea. Dvesha is a milder form. Grina, you look down upon that fellow bizarre psychological variations. But if they since the topic came and just taking it Kamsa hated Sri Krishna. Kamsa feared Krishna. Sisupala, Dantavakra hated Krishna.

So that is called Dvesha. But they did not look down upon. Krishna as an inferior person. They know the strength of Krishna. We don't dare to fight with him person-to-person. From behind. Yes. We can kill him. you understand now where as Grina means you look down upon that fellow like, you know Grina is more like when Earthworm or we see a cockroach comes to you.

when you see a cockroach, do you fear cockroach? And do you hate cockroaches, but you have Grina towards it?

There was this husband one day a swami asked and I am pleased with you. What do you want to become in your next birth? He said I want to become a cockroach. swami was shocked. Why? Because my wife fears only cockroach, not me. (Laughter).

You understand now Grina is looking as if it is the most inferior object in this world; any dirty thing we have Grina.

Some dung is there. Cow dung or some such thing. How do we look at it. Grina is there. Dvesha is much higher. What is very charana? We understand II know this of my enemy is a very powerful person. I can't look down upon by but I hate him because he is giving me trouble.

But all the three are variations of what? Fear all the variations what do people think there? Is that fear and I looked down upon some person. Lajjaa, Grina, Bhaya. Sri Ramakrishna used to say often for a devotee in the matter of taking God's name meditation, worship, dancing, singing of God's name. Do not cherish Lajjaa, Grina and Bhaya.

And we extend it - not Sri Ramakrishna, see when you're eating, eat shamelessly. You feel like eating at what do other people think they think I'm a glutton so when others are not there, what are you doing? And other people are not their food is available. What do you think you do? glutton only.

We are afraid to show ourselves in the Public Public. We want such a modest person. He eats only this much.

There is a fellow called Debdatta. He is seen eating only this much during day time. but you every day he was becoming like a Balloon round and round. . How can you become? Day time he is not eating. nighttime firing. Okay.

So Nirbhaya gatasamsaya. Dhruda nischaya his will becomes absolutely one-pointed. Why because he knows this is the most worthy object in this world.

And we also becomes Dhruda nischaya if we have the right discrimination and giving you small examples to make the point clear. However, there are two bottles one one is written “virulent poison”. Another is written chyavana prasa or some tonic. So unless you want to die, what would be your strongest will? Which one you want to take? Do you have shall I take this shall I take the other half will be thinking about it a hundred times? As soon as you know the moment poison out.

That is called Dhruda nischaya. without the least amount of doubt one pointedness of the Will is called Dhruda nischaya.

and Sri Ramakrishna Nirbhaya. See when people used to fear even in daytime to enter into that Panchavati jungle for fear of snakes, scorpions and the ghosts. Night time ghosts. Day time snakes.

Here in Bangalore only few days back one poisonous baby snake bit one small you boy a girl and girl why I was very shocked to hear the news that fellow. This is the season for snakes to give birth. So I did not know after reading there is when I'm walking I don't step into the rubble because if this is the season. who knows. so in one house one snake had given birth to a poisonous, baby.

And the watchman He shoo shoo like that. that fellow got so angry. This girl was coming down the stairs it went and bit immediately. They had to admit her in the hospital before she could have it if you could have been killed. because baby snake doesn't mean only babies will die. baby Snake can kill non babies also. So they got the poison and Anti poison injection. What I am trying to tell you is Sri Ramakrishna

absolutely no fear whole night he would go and sit under the Panchavati, naked also. Were there mosquitoes are not ?

Tell me the answer. Well Were there mosquitoes are not ? were they smaller or big and did they become big or not.

After Sri Ramakrishna started practicing meditation there. Did they become bigger not?

I understand now he had absolutely no fear. Freedom feared. You know that incident you read the then gatasamsaya Sri Ramakrishna knew Absolutely. No doubt whether Divine mother exists or not. He had no doubt. But what did he have mother? Can I have your darshan or not?

Then once he makes up his mind how Ramakrishnam makes up his mind is discussing with the help of his Ramakrishna’s life whenever Sri Ramakrishna was about to undertake a particular type of Sadhana. What is the first thing he will do he will divide his own mind into 2 one part of the mind to be examined the other part of the mind to exam. You will ask. Oh my

Do you really want to attain this only without a doubt in immediately without thinking if the other part of the mind says yes, I don't want anything else excepting this that is the first question second question. Are you ready to pay the payment? Whatever is required sacrifice. Sadhana, are you prepared to pay? What is our case both? case the answers is I will think later. Yes, even if we sometimes yes, I want to God are you prepared?

That is why God business is a dhivala business from the very beginning. You understand God business has is a foregone conclusion. It is dhivala business. dhivala business means failed business .

Why? For business to succeed three conditions are necessary. The first condition is there there must be the scarcity of material. because if it is available plenty everywhere. There will be no demand for it. then scarcity second is there must be really some demand for it? Thirdly? It must be priced so that the fellows who want to buy your capable of buying now. What is God's business God is available everywhere at all times.

Second condition is there are practically no Demanders.

Third condition is even if some rare fellow says o.k. I want God the price is so high. (Laughter)But you see enough is enough. I don't have that much price to pay. Understand how God's business is the Dhivala business even before it started.

Okay. Sri Ramakrishna had all these 3 qualities. That's why the Swami Vivekananda had Nirbhaya, Dhruda Nischaya, gatasamsaya. without the least bit of Doubts, What is the doubt to two points here? this is the best object. Therefore. I want only that object. Second I should be I am capable of obtaining it. This psychology, Most people don't know. I told you many times I will tell you again. You see all of us are citizens of India any one of us can become prime minister. So if I ask you how many of you would like to become Prime Minister?

How many of you would like to become Prime Minister?

Practically none. Does it mean that you don't want to become Prime Minister? You are saying I don't want to become Prime Minister. Does it mean you don't want to become Prime Minister? The thing is that first of all, even if you compete you won't get back even the deposit. Is it not a fact. we know it? Secondly even if we somehow get elected, The price because every gun is targeting only whom – Minister, PM etc.

All those fellows. These are facts.

That's why they always go with the with only bodyguards. They can't simply go like that; and they must have thick skins if they are frightened in getting your blood pressure goes up anytime. You see some beard blood pressure goes up. You know beard always associated with either sardarji or terrorists there is so we always fear, you know here also, we very Hindu Fears on musalman.

that's why they behave so politely

Your father, you know, what we wanted to take our Takur’s photo in front. There was a debate whether we should go from inside the compound or whether we should go outside the Compound because the masque is there.

Then we decided without making much noise, We will take it from outside. Yes. Your father was the DGP. And then he advised because there are fanatical fellows. They can raise a huge issue. Every Hindu is holding his breath because of the fear of Musalman. only when they enter into the ashram. Shhhh…That is what they also know.

Worst fellows in the world are Hindus. I am also included. Hindus are the greatest enemies of Hindus. Hindus are the Worst traitors. This is the fact I am telling. Even today that is the fact. who is stroking this hatred between Hindus and Muslims? Hindus and who is supporting the Muslims? Hindus go all your this your Ragul Gandhi, your Mamata Banerji all these fellows, What are they doing? for the sake of keeping their all goondas? 200 Muslims came into the poll when this poll was going on, to prevent Hindus from voting at all.

Openly it is coming. Even Modi could not do anything. You can see the idea. How long it is going to hold I don’t know.

Anyway, these are the characteristics. Nirbhaya, gatasamsaya – nishkarana - bakathasarana. Who is The Refuge of all devotees? Only God. But if God also becomes a businessman and says, what am I going to get out of your devotion?

Yes, I will take You under my wing but what are you going to pay if he demands, He is not going to get a single devotee? So nishkarana, he gives refuge to the devotees without expecting anything from the devotees. All that he wants to do. Oh Lord. You are my mother. You are my father I take refuge in you. Just want to hear That's why when Vibishana came with three ministers four ministers to Rama.

In Ramayana, before the war started, Vibishana advised Ravanasura, you are doing wrong thing, you give back Sita & take refuge at his feet. Rama will not harm you. He will give you shelter, I know him. but his brother says you are a parama sathru like cancer born in one's body; instead of helping me supporting me, You're advising me; get the hell out of here. And he got out of the hell. So he came to Rama.

Rama was testing everybody. What shall we do? Vibhishana came. Shall we give him shelter. Everybody said practically he is coming as a spy to find out. What is your Force Etc. Don't trust these Rakshasas. Then he asked Hanuman. Hanuman said, I know Vibhishana. I have seen him when I went there he is really a righteous person and he is your devotee. Rama knew all those things. and he utters ..Anybody says oh Rama , I take refuge in you once, there after he may leave me, But I will not leave him. This is my vratha.

I forgot the Sanskrit slokas.

(Valrico Ramayana-Huda Kanda 6:18:33)

(asked Eva prapannāya tava asmi iti ca yācate ||6-18-33

abhayam sarva bhūtebhyo dadāmi etad vratam mama |

33. yaachate = he who seeks; prapannaaya = refuge; sakR^ideva = just once; iti = saying that; asmi = I am; tava = yours; dadaami = I shall give; abhayam = assurance of safety; sarva bhuutebhyaH = against all types of beings; etat = this; mama = is my; vratam = pledge.

"He who seeks refuge in me just once, telling me that �I am yours', I shall give him assurance of safety against all types of beings. This is my solemn pledge.)

so wonderful slokas and this applies to all the avatars, whether it is Krishna chaitanya Ramakrishna Jesus Buddha – dharmam charanam gachchami, budhdham charanam gachchami. Ramakrishnam charanam gachchami. Only once.

He Takes our words at face value and he will never ever leave us. So this is what is being – nishkarana bakatha charana –

The second point about it is only he can give us the refuge. Why? God Alone can give us refuge. Nobody else can give refuge. Why? that they themselves are shelter less. (without shelter.) one fellow is being helplessly carried by the current of a river. Another fellow was thinking shall I jump or not into the river this fellow was?

Looking at you. Hey come with you. I will give you shelter. I will hold you that fellow himself is being carried away –

isko Hindi me kuch kahathehe. Kambal nahi chodethe”

You You know that. There were to sadhus in Uttar Kasi. you know, in uttar kashi winter season very very cold. They don't have warm clothing. They went out to take bath. One older sadhu & one younger sadhu. Suddenly they saw a thick blanket, floating. They thought God has given this blanket.

Elder man said to the younger one, go quickly and catch hold of it. And bring it to the shore. So this fellow jumped, went near the blanket, caught hold of the Kambly . He also started floating along with the Kambly. Then they are Elder one who's running by his side. He says a “ Kambli ko lia “ have not able to bring the Kambly here. All right, you come away. The Kambly is not allowing me to come away. It was a black bear once he caught hold of this fellow it is Not leaving him.

One fellow is helplessly being carried away. He dares to say to the other fellows you come and take refuge in me who in this world can save us everybody. We are all samsara Sagara. We are being floating away who can dare to say that I will give you refugee who can give? only God can give.

nishkarana, bakathasarana. Thyaji jati kulamaan- Sri Ramakrishna had given up three things. What is it? Jati, kula, mana.

What is mana? Sammana. I am a respectable person you belong to a kulena Brahmana.. So I am a Brahman. What is jathi? I belong to the Brahmana jati. We give up. When? The moment first we gave up before Üpanayana.er Eine if you don't allow me to take Biksha from Dhanee’s(servant maid) hands, I'm not going to take the sacred thread.

Young Takur receiving First Biksha from Dhani

The time itself he has given. Truth is what I want. Anything else is immaterial. Kula means what? Hindu brahmana family there are distinctions. A brahmana who is a cook, a brahmana who is a pujari. They look down in Bengal upon pujari brahmanas, because he is doing what is called a lowly job for the sake of a little bit of banana rice bundling. That is what Takur refused.

He is not condemning devotional worship. Most pujari here they do pooja for what? As a profession and for brahmana, it is degrading brahmana Kula. Because, brahmana a true Brahma has got only two what is called goals. Adyayana & abyasana; and they have now he must study the scriptures lead the life and if someone honestly takes comes to have knowledge. He must pass on that knowledge. These are the only two. anything else. So many cooks are there.

There are Brahmins. Most of our Ashrams whom do they employ - Brahmin Cooks only. now we are employing everybody because we are not getting Yeah, so that is how they are. Also looked down. brahmana as who serve under other people are also looked down. Who is a Kulena Brhmana He is highly respected among Brahmins because he leads. So kshudhiram kulena brahmana. Sri Ramakrishna

Was even more than that.

He gave up the sacred thread, And he used to go and clean the lavatories of the lavatory cleaners. whose lavatory? russix lavatory. Toilet. now, you can't call it lavatory. you call it, you know some a place where they answer calls of nature. There is nothing like level Indian lavatory are lavatory?. If you want to see true lavatory go to Japan. Japanese lavatory. It costs 20,000 UK pounds. Everything Other you know that I'm glad there's a big particular name for that. Bidet lavatory. You know that on the

(TOKYO, JAPAN - Modern high tech toilet with electronic bidet with signage standards for toilet bowls)

Yeah, if you want to to enjoy life, you should may be have must have one because the moment you sit – kya aram aye?

First class. It warms.

And then the temperature of the water automatically set. aid you don't need to do anything. just sit. It will do everything. And it is such a pleasant in the you don't feel like getting up from them.

Even for your bed also will not give so much of Suka. That is Japanese way.. But you know rushik - they used to dirty the place. Sri Ramakrishna used to go clean that place with his own hands and wipe it with his long hair, praying to oh mother, Let me not have pride I'm a brahmana. We are all children of the Divine mother from Divine mother's point of view. There is no low or too high. This is God giving up Kula.

Mana- brahmana is respected in society, but he never cared for the societies respect. One day Sri Ramakrishna was at room Baburam Maharaj he was sleeping in his room and one ram dayal babu at night. Sri Ramakrishna was jumping up and down. Suddenly they woke up. He was spitting I spit upon name and fame. I spit upon respect of people. I spit he started spitting there.

And to make a little bit fun, you know who is going to clean it tomorrow morning? Only holy mother has to clean that one. So you can do whatever you like and we'll be moving in That room. After spitting was it it was he taking care not to step on up on it. Never, never do such a thing. Anyway, these people were understood. What is it my God this man he is teaching us a lesson that we should never give we are all people, you know, if people don't give us a good seat When we are invited then we take offense. I know my experience. There were two Fast Friends woman both musicians good singers. So one day I went there whenever there is a function they sing together. this time. I saw the other lady has not come at all. Then what happened, I asked at the end of it. I don't see your friend. What happened?

Oh swamiji, she became very angry. She stopped coming to me. She stopped talking to me. I said what happened last time when I invited you. I was very busy arranging for Pooja. That lady came. I did not greet her. She took offense she stayed for a short time and then excusing something. She went after that no telephone talk. No talk. No greeting. Nothing. They used to come to the asthma but don't greet each other.

Devotees. Both are devotees? So you don't think we are very big like that, you know, so if we if somebody looks down at the something we take offense we take offense at everything. person looks take offense. He does not look take offense. he Smiles take offense. Does not smile, take offense. He speaks to you take offense. doesn't speak to you, take offense. We are waiting for that opportunity to take an offense. How much Ahankara is this. all related to Ahankara.

Sri Ramakrishna’s gospel. One day Keshav Chandra Sen. came. His turn came. Everybody was praising Keshav. Keshav wanted to tease Sri Ramakrishna to find out. so they were all praising him. Then who is he? Keshav is asking the fellow hosts, pointing to Sri Ramakrishna, who is he? Before anyone could reply, “I am the dust of the dust of the dust of your feet”.

Sri Ramakrishna was ready to face him. Keshav was better than anybody to Sri Ramakrishna. That's why Girish Chandra Ghosh used to say this time Sri Ramakrishna conquered the world through humility. He taught them how to make salutation to Saudhus. other they say like it.

Thyaji jati kula maan.

Then some before I conclude, In Mundakobanishad, is a beautiful saying. When a man realizes God, what happens to him.

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiś chidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare || 8 ||

(2.2.8-When he that is both high and low is seen, the knot of the heart is untied; all doubts are solved; and all his karma is consumed.)

When a person had Athma Sakshathkara - And what happens - bhidyate hṛdayagranthiś all the knots of ignorance are completely cut as under. They can never in Future come back to him. chidyante sarvasaṃśayāḥ all doubts will vanish forever why the Prathyaksha Dharsana.? kṣīyante cāsya karmāṇi all his Karma how many karmas - karma means karma-phala how many karma-phalas? Sanchitha, Prarbdha & Agaami.

Everything will be totally – gannagni: sarva karmani basmasath kuru - building the fire of knowledge how it burns all the Karma phalas. Sukha, dhukka everything is burnt that would be the result. That means he knows the atman.

Athma means I am not the body and mind therefore all doubts belong to whom. To the mind. All fears belong to whom? Mind. all knots belong to whom? Mind. all your Karma's belong to whom? Body. Karma means karma-phala it belongs to the body. So when body mind is not there what karma-phala will be there?

I am the Atman. So that is the result it gives.

sam¬pada tava śrī¬pada bhava-goṣpada-vāri yathāy |

what a beautiful one. sam¬pada tava your wealth. tava sam¬pada - means you work. Well bhava sampada. They wealth of the world. What is the comparison? Goshpada vāri yathāy yathāy means just like, goṣpada and vāri. goshpada means what - place where a cow puts its foot print. Supposing it depresses and then the rain comes how much water is accumulated in that mini pool. Only that laid him What is the water in the ocean? What is the comparison between this small puddle of water and that ocean of water? So like that bhava sampada bhava means samsara worldly wealth and your wealth? What is the comparison? Absolutely, no comparison therefore whoever gets your sampada.

They don't even look very that is something valuable. Is it something valuable? It is not only not valuable. It is counter valuable because it always brings what dhukka so what is the Suka: dhukka ratio. World’s Suka: dhukka ratio current C What is it? 50 :50. 50 50.

50 50 like A horse and a rabbit. Understand the story A horse and a rabbit. Is swami Yathiswaranandaji maharaj’s famous. What is our devotion to God and the world 50/50. What is 50/50. During Second World War, meat was very rare. The food was rare. Ration. So this rabbit meat was even rarer. So one restaurant’s ad read “Rabbit Meat Served Here”. One fellow, had not eaten for many years, many months. So he went and ordered a plate, big plate was given. How much meat rabbit will give if you take out all the fur? Big plate he was eating and eating and eating he knows what rabbit meat was. He never got any taste. Then he called the cook. Is there really rapid meat? He said yes. then why I'm not getting? Sir, you know rabbits are very scarce. So we have to mix with horsemeat. He asked what is the proportion? Cook said 50/50. What do you mean by 50/50. One horse? And one Rabbit, (Laughter)

So what is the worldly happiness and unhappiness proportion 50/50? Dhukka is like the horse. Sukha is like the Rabbit. But in Baghavan’s happiness there is not a trace of Dhukka.

So that is why it is called ananda. It is not called Sukha. Sukha, santosha, tushty these are all worldly degrees. But in God's Bliss, there is no degree. It is hundred percent only hundred percent. Because it doesn't have any opposite. So that is what sampada tava sripada bhava goshpada vari yatahai.

So what is God's wealth? Why what is God called in Sanskrit language? Baghavan. who is Baghavan ? he who has got Baga is called Baghavan. What is Baga? Baga consists of six characteristics – VairaGhia, SRI, Aishwarya, virya, where are ya like that one more. I forgot if the sixth.

(aiśvaryasya samagrasya

vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva

ṣaṇṇāṁ bhagam itīṅganā)

ऐश्वर्यस्य समग्रस्य वीर्यस्य यशसः श्रियः।

ज्ञान-वैराग्ययोश्चैव षण्णां भग इतीरणा॥

(Viṣṇu Purāṇa 6.5.47)

in infinite qualities that is called “Baga”; and he who possesses this one is called Baghavan.

This is the real sampada. On the first January 1886 and there were many direct disciple serving Sri Ramakrishna. None of them ever came there. All householders something then later on. They were asked, Sri Ramakrishna is bestowing his grace. Why did you not come to receive it? What are you talking about? Every day? First of all He is giving us. This is not a one-day phenomena is not a one-day phenomena. Every day He used to bestow his grace upon some people but that day it broke the Boundary, he was blessing whoever was coming, even then 2 fellows did not receive that day. Two fellows. Unfortunate people on that day later on they received it. Now, why did they not come they said something very important. Sharath Maharaj - he said he's like our father. Whatever wealth I have like father's wealth after his death goes to whom? To the children my wealth will go to my children. So what is my wealth. Sri Ramakrishna’s wealth?

Viveka, vairagya, bakthi and Gnana. So I will conclude this talk just commenting upon it. Viveka, vairagya, bakthi This is your sampada. And you see here Bill Gates billions of dollars billions of pounds So you ask what sampada you are very rich, what will you do with your will you eat? What will you do if you have money?

You get certain things, which you think will give you happiness. So ultimately what is the sampada? Only happiness But where is this this worldly happiness has got three problems. how many? what are the three? First of all it is limited.

You know any if you are eating a sweet you want to see nice things. So both the fellow who is serving you Rasagulla is a ferocious fellow. Your tongue is enjoying the Rasagulla but your eyes are fearing that fellow, isn't it?

So his words are like karpasa. Idumbas and thatakas. words like that. So it is limited first.

Secondly it always brings its opposite.

If you are enjoying a sweet always, oh for now it is okay. But when can I have it again? Of course dhukka. before eating sweet your to work 24 hours after eating also you have to work to digest it. It is in between a little bit of tickling of the tongue. Momentary happiness. Every sukha in this world brings bandana. What is bandana? I want it again and again and again. Understand it. Three doshas are there. Whereas Ananda is bereft of all the three. It is full. It is infinite. It doesn't bind you. It is not partial and you become free. It will make you free. This worldly a happiness will bind you more but Bagavan’s happiness will release you. It gives Mukthi. once you have that happiness you say I don't want anything else. I want only you. Prathikshamam varthamanam. so

sam¬pada tava śrī¬pada bhava-goṣpada-vāri yathāy |

Then the next sentence goes..

pre¬mār¬paṇa samadaraśana jagajana-duḥkha jāy

if we understand, what is an Avatara, premarpana – he is an embodiment of Prema. Prema comes out of knowledge. Because of prema Samadharsana. What is samadharsana? Equality. Not equanimity. Equality. Equal sightedness. What is equanimity, to keep the mind always calm & quiet. Equal vision means, there is no distinction..Low caste, high Caste, educated, illiterate, Rich, poor, learned & ignorant, we will never make such difference.

Like a mother, who has 5, 6 children she loves every one completely equally, even though she may give different treatment to suit the child’s capacity. But her love is completely equal. If anybody understands it, that person becomes free from all bondage. jagajana-duḥkha jāy.

We will discuss about it in the next class.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 10 on 23 June 2019

2025-01-31T07:11:03Z

R verma:

We are discussing the Avatāra Stotram. Here, Avatāra doesn't mean only Sri Rāmakrishna. Any Avatāra, who came in the past and who is going to come in future also.

So can it not change? It cannot change, because, one’s nature, can never be changed. God's nature cannot be changed.

That won't change. Why? Because they come with a power to give. What is the specialty of an Avatāra? A Jīvan-Mukta, you understand, One who has become Free. He also has the same knowledge. What is the difference? The difference is in the power. A Jīvan-Mukta can help hardly anybody, an Avatāra can help a huge number of people.

To contain that power, the person must have that capable vehicle. And that vehicle is called Satva-guna. So He has to come exactly in the same way. Any number of times He comes, He has to come exactly in the same way.

Avatāras do not come at the same time. Each time God comes only by Himself, but He can bring some companions with Him. One, after the other. Not in the same time. What happened last time when they came at the same time? Same thing is going to happen next time also. If Rāma and Krishna come separately they are very friendly. If they come at the same time… ( Parasurāma was an exception )You see, the Hindu concept of an Avatāra is - in whom so ever the power to do good is more manifest, He is an Avatāra .

So Hitler is not called an Avatāra. Only those, who do some positive, some good to humanity. So, one person is enough. And who knows better than God about politics. If two Avatāras come there will be a quarrel. So, He knows. He will come only one at a time. And it is the Same Being who comes again and again and again, okay.

Last class we were discussing Nirbhaya, Bhaya-Rachita. Nirbhaya gatasaṁśaya. First we discussed Tyāgīśvara he naravara dehapade anurāg.

Only by praying can we get love, devotion, discrimination, dispassion etc, and it should be only God's Grace. Without God's Grace, we cannot get God. From the beginning, in the middle, in the end - Grace, Grace and Grace, nothing but Grace. We have to take it for granted.

Just to illustrate this point, Shankarāchārya, you know, He was a follower of Jñāna-Mārga. Jñāna-Mārga means what? They don't accept Saguna Brahma, Nirguna Brahma they accept.

So the Divine Mother wanted to teach Him. One day He was walking. She, Divine mother, had taken the form of an old woman and She was lying in the way. It was a narrow way. Only one person can walk. It is not our Hindu custom that if somebody is lying you put your foot and walk over. That is disrespect. So Shankarāchārya said, ‘Mother please move’. She said, ‘I am unable to move. You make me move’. ‘I am unable to move, You make Me move’. And He touched Her to make Her move. He lost all movement. Then he understood it must be the mother only. Then He prayed. गतिस्त्वं गतिस्त्वं त्वमेका भवानि l

All these came out of one experience. Excepting Śaraṇāgati there is no other way.

( 5:52 mins )

So when a Jñāni, that means a Sādhaka, who is practicing Jñāna-Mārga, he says, Ahaṁ Brahmāsmi, what does that mean? He merges his Ahaṁ in Brahman. A Bhakta says from the very beginning that ‘Oh! Lord, I am nothing. You are everything’. Ultimately, whatever it is, we have to remove our egotism. There is no other way.

'''Śaraṇāgati''' - that is then only we get certain things - Devotion - When devotion comes what happens? The first thing, the first signs that we are having some devotion, fear goes away.

Now tell me what is the relationship between fear and worry? Can you tell me what is the relationship? Will you worry if you are not afraid of something? Only when you are frightened, somebody might do something to me, or somebody may take away something from me, fear comes. When there is fear and when we are helpless then worry comes. I hope you're able to follow me.

Suppose, you know, a small creature, a small insect comes. It can sting. So are you worried? ‘Is it going to sting me?’ You're not worried because the moment it comes near you can squash it. But if a big elephant comes and there is no way to go anywhere, then what is the first thing… first comes fear. Fear turns into worry.

Sri Rāmakrishna used to give this analogy. There was a Zamindār and there was a very poor fellow. This poor fellow had taken the Zamindār to court. Everybody thought how dare this poor fellow take a Zamindār to the court. But behind this poor fellow, there was an even bigger Zamindār there. Otherwise how dare he do that?

So, as soon as a devotee, he thinks I’m a small fellow. But as soon as he acquires devotion he becomes Fearless. How does he become fearless? Because, ‘Behind me my Mother is there; My Father is there; God is there. Who can do anything to me?’ That is the fearlessness that comes.

So Hanuman Singh story, you know? There was a Darwān, Hanuman Singh, at Dakshineswar. He used to wrestle. And a big wrestler had come. And the people, you know, they know this fellow was like a Rākshasa, Bakāsura, Bhimāsura. ( Have you heard what I said? Bhimasura! He looks like an asura. Whoever marries an asuri, what does he become? You understand? He married whom? Rākshasis also are not going to marry human beings. Human beings are there like a delicious Rasagulla. But the husband, he must be like that only. Excepting, Sūrpanakha was an exceptional case.)

So they arranged a wrestling match. From the day it was fixed, that fellow went on eating everyday eggs, chicken, Ghee, all that pushtikara āhāra. What was Hanuman Singh doing? He was eating only once a day, day by day will be coming thinner. But he used to come in the morning, make pranām to Thākur. He used to come in the evening make pranām. And Thākur blessed him, ‘You are going to win, don't worry’. Don't worry.

( 10:26 mins )

Did I tell you about ‘Don't worry Clinic’? Even if you heard you not remember it is. There was a Doctor who named his surgery ‘Don't worry Clinic’. So somebody was puzzled, intrigued. What do you mean by don't worry Clinic? He said look here, ‘Suppose you are sick, and you come to my surgery. Only two things can happen. Either you get well or you don't get well. If get well nothing to worry. If you don't get well only two things can happen. What is it? You would die, it means either you go to heaven or you go to hell. If you go to Heaven what is there to worry. But supposing you go to hell, you meet all your old friends there, so nothing to worry. Friends, are there. Without friends It is suffering. With friends it is majā hi majaa hai.

So a devotee as soon as he…. A child, Sri Rāmakrishna used to say - so long as the mother is not there, he is terribly frightened, worried. The moment the mother is, it is for the mother to worry about it. So that strength he will get, ‘My mother Is there, what is there for me to worry about?’ Is it not a fact?

Prahlāda, as an example. Best example. Was he worried? ‘My father is going to torture me, kill me, and all those things.’ ‘Do whatever you like. I have nothing to worry. It is my Father's, my Mother's worry.

And incidentally was Prahlāda looking upon Vishnu as mother or father? From our Viewpoint, it is both Mother and Father. From a spiritual point, there is no mother or father. It is a protective power. What is that power? I am the child of God. And what is God? Soul, Ātman.

So, if God is Ātman and I am the child of Ātman who am I? I am Ātman. Ātman doesn't have a body mind. So there is nothing to lose, nothing to gain.

So Heya & Upādeya - both are not here. '''Heya - means something to be discarded''' and '''Upādeya - means something to be obtained.''' Both will not be there.

So what is our problem? Either we fear losing something or not getting something which we want. That fearlessness -'''Nirbhaya'''. That is why when Yājnavalkya instructed Janaka, and Janaka understood, realised, then certificate was given by the Guru. ‘Abhayam vai, Janaka, prapto'si’ - ‘Janaka, you have attained fearlessness’. Because to fear there must be a second object. In Infinity where is the second object?

So '''gatasaṁśaya - there will be no doubt'''. When a person has direct experience of Truth there cannot be any other type of knowledge. Knowledge obtained by from the scriptures, even from the Guru. You may have faith, but faith must be translated into fact.

That means what? Fact can be only through Experience. Direct experience. Pratyakṣa''.'' it is called Pratyakṣa. It is called aparokṣa. It is called Parāvidya.

What is '''Parāvidya? I become knowledge. Aparāvidya. I have knowledge.'''

So if we know all the scriptures, is it Parāvidya or Aparāvidya? Aparāvidya. Lower knowledge. ‘I have’.

That's why you know the fun? Muṇḍakopaniṣad ''-'' So the disciple approaches the Guru, then he says, ‘Teach me the highest knowledge’. What is that? By knowing which every knowledge can be obtained.

( 15:07 mins )

‘Knowing which’ - so Suppose there is there are a million ornaments made out of gold. You don't need to know if you this is a ring. This is a necklace. This is a bangle. you don't need to do to get obtained up you get the knowledge of gold then you get the knowledge of everything is because everything is nothing but an ornament.

always remember is nothing but pure gold. There is no object called ornament. There is only one object. What is the object only gold. Then what is the ornament - gold in a particular shape and the name and utility. This is Nama Rupa and the Prayojana is called ornament. Ornament is not a special object. Somehow we are under the delusion if it were an object a Goldsmith can take your gold, he can give you the ornament. because two objects. So if he take the gold he is taking with him the ornament also. if he takes the ornament is taking with it gold up.

So again, and again will emphasize there is no World Only God. What is the world then God with the name and forms is called the world and world without name and form is God.

What they did is they many times will repeat it because it is you know it but it doesn't go inside. Gatasamsaya - there is no doubt.

I am not able to hear you clearly.

Not to behind. God is the world. God with the name and form is world-like by a bangle is a shape of name a particular shape of material called gold and it is called because of particular utility it is called a bangle.

From the Practical point of view what we are discussing is - is the truth in theoretical form. It is the truth, but it is in a theoretical form. What is a theoretical form? I have not realized it. So what is a Sadhana? to say that earlier example, Swami Vivekananda said, what is karma yoga:- serving-man looking upon him as God. Shiva gnani jeeva seva. Clear? So long as what are we looking at? Anything? Jeeva?

Jeeva doesn't mean only man. Jiva means any living creature any non living creature also is Jiva only. So can you serve a non-living creature? Yes when you try to keep up environment rightly you're serving whom? God. Shiva because is very funny thing supposing you are saving a river from pollution. Looking upon the river as what? Ganaga naDhi, Yamuna or Brahmaputra, etc, etc, or a mountain or a forest? Whom are you really serving? Are you serving God or always serving yourself? If you save a forest who is saved? You are saved.

if you make a river pure, who is saved? you Are saved. whatever you do actually doesn't make anything any difference to God. It makes only difference to us. You understand now. So Sadhana is to look up on every single thing in this world with the eyes “This is divine”. The chair is divine as it is.

Okay, we will discuss this after the class is over.

We will discuss first point is I am not able to hear you Clearly. You have to come forward. Second is, Let us continue this class at the end of the class We will clarify it.

So gatasamsaya – Nirbhaya gatasamsaya.

Lajjaa in English language it translated as modesty or shamefulness. Because, when we have to do something why in what context Takur was giving this Upadesam to the devotee? He says that by taking God's name, you will progress in spiritual life; but you are feeling what do they other people think about me if I take God's name, they think this is a superstitious fool. He is not a practical person. This is even us.

Suppose you are asked her to dance here. Will you do it?

You don't do it, but you enjoy other people dancing. In the name of God, you know In Belur Math and other places- South India I have not seen- Belur Math on Takur’s Birthday & all 200 sadhus they go early morning go around – yashuse din manush dig eichule – all rhythmic Bhajan – dancing joyfully. They are dancing like this. Chaitanya mahaprabhu has introduced it. children also do that in Joyfulness, but when we become old, I should we dance what do they order the other fellow think about me? This is called Lajjaa.

But we are Shameless with regard to many other things. This shamelessness is a great quality I tell you even from the worldly point of view. Suppose you're invited for a feast. And such a nice dishes are there. One serving. Okay Normal. seconds serving a little less Normal; but okay; but you still feel I must have more. Then the host is telling “shall I give some more”? what do you say? No? No. No, we how do you say that? No, no, no no, no. (Big Laughter from audience)The Plate is here. He is saying no no no like that.

So if you if it is in person known to you, don't hesitate, eat shamelessly Takur’s teaching. After all he is offering and he what is there suppose he thinks you're ignorant. Okay, let him think he will lose. You will not lose anything. So eat shamelessly, meditate shamelessly, serve shamelessly All this Lajjaa, Bhaya don’t fear. What do the other people think about me.

So Modesty is necessary. But what type of modesty? Under what circumstances? so when you are doing something wrong modesty certainly is a big break. I am big devotee of Sri Ramakrishna. Can I do this wrong thing?

No, there is you see, if you have read study at holy mother’s teachings, modesty is the greatest ornament of every woman. Lajjaa mahad Bushanam. This is the greatest ornament for woman. So what what is it really there? It has nothing to do with fear of anything. They want shamelessly to exhibit their body that is called immodesty. There modesty is necessary.

Here in this case. Your modesty is preventing You by showing your devotional emotions you want to sing. That there is the in the gospel “Ma” was an elderly person Ramakrishnam was asking join in the singing, but what do the others think about me? But even if you don't sing also, they already think about you(Laughter) there is no nothing to lose.

Already they are thinking many bad things about you.

okay, like now you understand modesty could be both positive and negative. When shameful things, un rightful things are to be done, being modest means don't do it; and good things have to be done then break your the also called modesty. in fact modesty is a kind of fear. modesty is a kind of fear. What do the other people think about me. know in good things you you must break that modesty. That is what's Sri Ramakrishna meant.

If anything is preventing you from going nearer to God in the name of society, Good name, etc, Etc, then you break them. I can give one more example everything Suppose. There is a big very respectable, man. Big Rich Man and very powerful man, and some normal people They are taking God's name dancing. Would that man dare to come and dance with them? But if he is a devotee, he should not think I'm a big man and the rich man what do people think about me? Will they take advantage of me? This is another fear if I mix with other will they take undue advantage of me?

No, you have to be intelligent and the same time you express your devotion. Otherwise, this immodesty itself becomes a great obstruction. Your mind says go & jump. But your outward circumstances don't do it. so he actually you are harming yourself. So both meanings are there for everything fear for the bad thing is very good.

To do some shameful thing. I fear what do people think about is it good or bad? It is good because that will prevent you from doing something bad. What I'm trying to tell you fear is a very general concept, but fear in what sense are we talking? We are not fearing doing bad things. when. Nobody knows we can do many things, isn't it? If I can if I want to kill somebody? I don't kill. Why? because fear of Police, fear of public opinion. But if you get that fellow somewhere in the secret where you shoot him down will you fear?

You'll be glad isn't it? It was in Ireland. Ireland is a country where people Protestants and Catholics always fight with each other. So when they get any one of them gets the other one in darkness will be very happy one day A man was walking after seven o'clock suddenly fell to the butt of the gun. Are you a Catholic or a Protestant? with the others?

Other fellow also doesn’t know. So this fellow thought, if I say Catholic and he is Protestant he will kill me; if I tell him the protestant maybe he's Catholic and he will kill me. He simply said - you know what he said. “I am a Jew”. The fellow there, He jumped up and down and said boy. Oh boy. Am I the luckiest Arab in the whole world? Arab? Arabs want to kill Jews.(Laughter).

So what – every emotion has negative side and positive side. Many of us don't dare to do certain things because of this what is called unnecessary fear. It is all fear. Lajjaa is fear. Grina is also fear. Hatred. Terrible hatred is called Grina. agrea. Dvesha is a milder form. Grina, you look down upon that fellow bizarre psychological variations. But if they since the topic came and just taking it Kamsa hated Sri Krishna. Kamsa feared Krishna. Sisupala, Dantavakra hated Krishna.

So that is called Dvesha. But they did not look down upon. Krishna as an inferior person. They know the strength of Krishna. We don't dare to fight with him person-to-person. From behind. Yes. We can kill him. you understand now where as Grina means you look down upon that fellow like, you know Grina is more like when Earthworm or we see a cockroach comes to you.

when you see a cockroach, do you fear cockroach? And do you hate cockroaches, but you have Grina towards it?

There was this husband one day a swami asked and I am pleased with you. What do you want to become in your next birth? He said I want to become a cockroach. swami was shocked. Why? Because my wife fears only cockroach, not me. (Laughter).

You understand now Grina is looking as if it is the most inferior object in this world; any dirty thing we have Grina.

Some dung is there. Cow dung or some such thing. How do we look at it. Grina is there. Dvesha is much higher. What is very charana? We understand II know this of my enemy is a very powerful person. I can't look down upon by but I hate him because he is giving me trouble.

But all the three are variations of what? Fear all the variations what do people think there? Is that fear and I looked down upon some person. Lajjaa, Grina, Bhaya. Sri Ramakrishna used to say often for a devotee in the matter of taking God's name meditation, worship, dancing, singing of God's name. Do not cherish Lajjaa, Grina and Bhaya.

And we extend it - not Sri Ramakrishna, see when you're eating, eat shamelessly. You feel like eating at what do other people think they think I'm a glutton so when others are not there, what are you doing? And other people are not their food is available. What do you think you do? glutton only.

We are afraid to show ourselves in the Public Public. We want such a modest person. He eats only this much.

There is a fellow called Debdatta. He is seen eating only this much during day time. but you every day he was becoming like a Balloon round and round. . How can you become? Day time he is not eating. nighttime firing. Okay.

So Nirbhaya gatasamsaya. Dhruda nischaya his will becomes absolutely one-pointed. Why because he knows this is the most worthy object in this world.

And we also becomes Dhruda nischaya if we have the right discrimination and giving you small examples to make the point clear. However, there are two bottles one one is written “virulent poison”. Another is written chyavana prasa or some tonic. So unless you want to die, what would be your strongest will? Which one you want to take? Do you have shall I take this shall I take the other half will be thinking about it a hundred times? As soon as you know the moment poison out.

That is called Dhruda nischaya. without the least amount of doubt one pointedness of the Will is called Dhruda nischaya.

and Sri Ramakrishna Nirbhaya. See when people used to fear even in daytime to enter into that Panchavati jungle for fear of snakes, scorpions and the ghosts. Night time ghosts. Day time snakes.

Here in Bangalore only few days back one poisonous baby snake bit one small you boy a girl and girl why I was very shocked to hear the news that fellow. This is the season for snakes to give birth. So I did not know after reading there is when I'm walking I don't step into the rubble because if this is the season. who knows. so in one house one snake had given birth to a poisonous, baby.

And the watchman He shoo shoo like that. that fellow got so angry. This girl was coming down the stairs it went and bit immediately. They had to admit her in the hospital before she could have it if you could have been killed. because baby snake doesn't mean only babies will die. baby Snake can kill non babies also. So they got the poison and Anti poison injection. What I am trying to tell you is Sri Ramakrishna

absolutely no fear whole night he would go and sit under the Panchavati, naked also. Were there mosquitoes are not ?

Tell me the answer. Well Were there mosquitoes are not ? were they smaller or big and did they become big or not.

After Sri Ramakrishna started practicing meditation there. Did they become bigger not?

I understand now he had absolutely no fear. Freedom feared. You know that incident you read the then gatasamsaya Sri Ramakrishna knew Absolutely. No doubt whether Divine mother exists or not. He had no doubt. But what did he have mother? Can I have your darshan or not?

Then once he makes up his mind how Ramakrishnam makes up his mind is discussing with the help of his Ramakrishna’s life whenever Sri Ramakrishna was about to undertake a particular type of Sadhana. What is the first thing he will do he will divide his own mind into 2 one part of the mind to be examined the other part of the mind to exam. You will ask. Oh my

Do you really want to attain this only without a doubt in immediately without thinking if the other part of the mind says yes, I don't want anything else excepting this that is the first question second question. Are you ready to pay the payment? Whatever is required sacrifice. Sadhana, are you prepared to pay? What is our case both? case the answers is I will think later. Yes, even if we sometimes yes, I want to God are you prepared?

That is why God business is a dhivala business from the very beginning. You understand God business has is a foregone conclusion. It is dhivala business. dhivala business means failed business .

Why? For business to succeed three conditions are necessary. The first condition is there there must be the scarcity of material. because if it is available plenty everywhere. There will be no demand for it. then scarcity second is there must be really some demand for it? Thirdly? It must be priced so that the fellows who want to buy your capable of buying now. What is God's business God is available everywhere at all times.

Second condition is there are practically no Demanders.

Third condition is even if some rare fellow says o.k. I want God the price is so high. (Laughter)But you see enough is enough. I don't have that much price to pay. Understand how God's business is the Dhivala business even before it started.

Okay. Sri Ramakrishna had all these 3 qualities. That's why the Swami Vivekananda had Nirbhaya, Dhruda Nischaya, gatasamsaya. without the least bit of Doubts, What is the doubt to two points here? this is the best object. Therefore. I want only that object. Second I should be I am capable of obtaining it. This psychology, Most people don't know. I told you many times I will tell you again. You see all of us are citizens of India any one of us can become prime minister. So if I ask you how many of you would like to become Prime Minister?

How many of you would like to become Prime Minister?

Practically none. Does it mean that you don't want to become Prime Minister? You are saying I don't want to become Prime Minister. Does it mean you don't want to become Prime Minister? The thing is that first of all, even if you compete you won't get back even the deposit. Is it not a fact. we know it? Secondly even if we somehow get elected, The price because every gun is targeting only whom – Minister, PM etc.

All those fellows. These are facts.

That's why they always go with the with only bodyguards. They can't simply go like that; and they must have thick skins if they are frightened in getting your blood pressure goes up anytime. You see some beard blood pressure goes up. You know beard always associated with either sardarji or terrorists there is so we always fear, you know here also, we very Hindu Fears on musalman.

that's why they behave so politely

Your father, you know, what we wanted to take our Takur’s photo in front. There was a debate whether we should go from inside the compound or whether we should go outside the Compound because the masque is there.

Then we decided without making much noise, We will take it from outside. Yes. Your father was the DGP. And then he advised because there are fanatical fellows. They can raise a huge issue. Every Hindu is holding his breath because of the fear of Musalman. only when they enter into the ashram. Shhhh…That is what they also know.

Worst fellows in the world are Hindus. I am also included. Hindus are the greatest enemies of Hindus. Hindus are the Worst traitors. This is the fact I am telling. Even today that is the fact. who is stroking this hatred between Hindus and Muslims? Hindus and who is supporting the Muslims? Hindus go all your this your Ragul Gandhi, your Mamata Banerji all these fellows, What are they doing? for the sake of keeping their all goondas? 200 Muslims came into the poll when this poll was going on, to prevent Hindus from voting at all.

Openly it is coming. Even Modi could not do anything. You can see the idea. How long it is going to hold I don’t know.

Anyway, these are the characteristics. Nirbhaya, gatasamsaya – nishkarana - bakathasarana. Who is The Refuge of all devotees? Only God. But if God also becomes a businessman and says, what am I going to get out of your devotion?

Yes, I will take You under my wing but what are you going to pay if he demands, He is not going to get a single devotee? So nishkarana, he gives refuge to the devotees without expecting anything from the devotees. All that he wants to do. Oh Lord. You are my mother. You are my father I take refuge in you. Just want to hear That's why when Vibishana came with three ministers four ministers to Rama.

In Ramayana, before the war started, Vibishana advised Ravanasura, you are doing wrong thing, you give back Sita & take refuge at his feet. Rama will not harm you. He will give you shelter, I know him. but his brother says you are a parama sathru like cancer born in one's body; instead of helping me supporting me, You're advising me; get the hell out of here. And he got out of the hell. So he came to Rama.

Rama was testing everybody. What shall we do? Vibhishana came. Shall we give him shelter. Everybody said practically he is coming as a spy to find out. What is your Force Etc. Don't trust these Rakshasas. Then he asked Hanuman. Hanuman said, I know Vibhishana. I have seen him when I went there he is really a righteous person and he is your devotee. Rama knew all those things. and he utters ..Anybody says oh Rama , I take refuge in you once, there after he may leave me, But I will not leave him. This is my vratha.

I forgot the Sanskrit slokas.

(Valrico Ramayana-Huda Kanda 6:18:33)

(asked Eva prapannāya tava asmi iti ca yācate ||6-18-33

abhayam sarva bhūtebhyo dadāmi etad vratam mama |

33. yaachate = he who seeks; prapannaaya = refuge; sakR^ideva = just once; iti = saying that; asmi = I am; tava = yours; dadaami = I shall give; abhayam = assurance of safety; sarva bhuutebhyaH = against all types of beings; etat = this; mama = is my; vratam = pledge.

"He who seeks refuge in me just once, telling me that �I am yours', I shall give him assurance of safety against all types of beings. This is my solemn pledge.)

so wonderful slokas and this applies to all the avatars, whether it is Krishna chaitanya Ramakrishna Jesus Buddha – dharmam charanam gachchami, budhdham charanam gachchami. Ramakrishnam charanam gachchami. Only once.

He Takes our words at face value and he will never ever leave us. So this is what is being – nishkarana bakatha charana –

The second point about it is only he can give us the refuge. Why? God Alone can give us refuge. Nobody else can give refuge. Why? that they themselves are shelter less. (without shelter.) one fellow is being helplessly carried by the current of a river. Another fellow was thinking shall I jump or not into the river this fellow was?

Looking at you. Hey come with you. I will give you shelter. I will hold you that fellow himself is being carried away –

isko Hindi me kuch kahathehe. Kambal nahi chodethe”

You You know that. There were to sadhus in Uttar Kasi. you know, in uttar kashi winter season very very cold. They don't have warm clothing. They went out to take bath. One older sadhu & one younger sadhu. Suddenly they saw a thick blanket, floating. They thought God has given this blanket.

Elder man said to the younger one, go quickly and catch hold of it. And bring it to the shore. So this fellow jumped, went near the blanket, caught hold of the Kambly . He also started floating along with the Kambly. Then they are Elder one who's running by his side. He says a “ Kambli ko lia “ have not able to bring the Kambly here. All right, you come away. The Kambly is not allowing me to come away. It was a black bear once he caught hold of this fellow it is Not leaving him.

One fellow is helplessly being carried away. He dares to say to the other fellows you come and take refuge in me who in this world can save us everybody. We are all samsara Sagara. We are being floating away who can dare to say that I will give you refugee who can give? only God can give.

nishkarana, bakathasarana. Thyaji jati kulamaan- Sri Ramakrishna had given up three things. What is it? Jati, kula, mana.

What is mana? Sammana. I am a respectable person you belong to a kulena Brahmana.. So I am a Brahman. What is jathi? I belong to the Brahmana jati. We give up. When? The moment first we gave up before Üpanayana.er Eine if you don't allow me to take Biksha from Dhanee’s(servant maid) hands, I'm not going to take the sacred thread.

Young Takur receiving First Biksha from Dhani

The time itself he has given. Truth is what I want. Anything else is immaterial. Kula means what? Hindu brahmana family there are distinctions. A brahmana who is a cook, a brahmana who is a pujari. They look down in Bengal upon pujari brahmanas, because he is doing what is called a lowly job for the sake of a little bit of banana rice bundling. That is what Takur refused.

He is not condemning devotional worship. Most pujari here they do pooja for what? As a profession and for brahmana, it is degrading brahmana Kula. Because, brahmana a true Brahma has got only two what is called goals. Adyayana & abyasana; and they have now he must study the scriptures lead the life and if someone honestly takes comes to have knowledge. He must pass on that knowledge. These are the only two. anything else. So many cooks are there.

There are Brahmins. Most of our Ashrams whom do they employ - Brahmin Cooks only. now we are employing everybody because we are not getting Yeah, so that is how they are. Also looked down. brahmana as who serve under other people are also looked down. Who is a Kulena Brhmana He is highly respected among Brahmins because he leads. So kshudhiram kulena brahmana. Sri Ramakrishna

Was even more than that.

He gave up the sacred thread, And he used to go and clean the lavatories of the lavatory cleaners. whose lavatory? russix lavatory. Toilet. now, you can't call it lavatory. you call it, you know some a place where they answer calls of nature. There is nothing like level Indian lavatory are lavatory?. If you want to see true lavatory go to Japan. Japanese lavatory. It costs 20,000 UK pounds. Everything Other you know that I'm glad there's a big particular name for that. Bidet lavatory. You know that on the

(TOKYO, JAPAN - Modern high tech toilet with electronic bidet with signage standards for toilet bowls)

Yeah, if you want to to enjoy life, you should may be have must have one because the moment you sit – kya aram aye?

First class. It warms.

And then the temperature of the water automatically set. aid you don't need to do anything. just sit. It will do everything. And it is such a pleasant in the you don't feel like getting up from them.

Even for your bed also will not give so much of Suka. That is Japanese way.. But you know rushik - they used to dirty the place. Sri Ramakrishna used to go clean that place with his own hands and wipe it with his long hair, praying to oh mother, Let me not have pride I'm a brahmana. We are all children of the Divine mother from Divine mother's point of view. There is no low or too high. This is God giving up Kula.

Mana- brahmana is respected in society, but he never cared for the societies respect. One day Sri Ramakrishna was at room Baburam Maharaj he was sleeping in his room and one ram dayal babu at night. Sri Ramakrishna was jumping up and down. Suddenly they woke up. He was spitting I spit upon name and fame. I spit upon respect of people. I spit he started spitting there.

And to make a little bit fun, you know who is going to clean it tomorrow morning? Only holy mother has to clean that one. So you can do whatever you like and we'll be moving in That room. After spitting was it it was he taking care not to step on up on it. Never, never do such a thing. Anyway, these people were understood. What is it my God this man he is teaching us a lesson that we should never give we are all people, you know, if people don't give us a good seat When we are invited then we take offense. I know my experience. There were two Fast Friends woman both musicians good singers. So one day I went there whenever there is a function they sing together. this time. I saw the other lady has not come at all. Then what happened, I asked at the end of it. I don't see your friend. What happened?

Oh swamiji, she became very angry. She stopped coming to me. She stopped talking to me. I said what happened last time when I invited you. I was very busy arranging for Pooja. That lady came. I did not greet her. She took offense she stayed for a short time and then excusing something. She went after that no telephone talk. No talk. No greeting. Nothing. They used to come to the asthma but don't greet each other.

Devotees. Both are devotees? So you don't think we are very big like that, you know, so if we if somebody looks down at the something we take offense we take offense at everything. person looks take offense. He does not look take offense. he Smiles take offense. Does not smile, take offense. He speaks to you take offense. doesn't speak to you, take offense. We are waiting for that opportunity to take an offense. How much Ahankara is this. all related to Ahankara.

Sri Ramakrishna’s gospel. One day Keshav Chandra Sen. came. His turn came. Everybody was praising Keshav. Keshav wanted to tease Sri Ramakrishna to find out. so they were all praising him. Then who is he? Keshav is asking the fellow hosts, pointing to Sri Ramakrishna, who is he? Before anyone could reply, “I am the dust of the dust of the dust of your feet”.

Sri Ramakrishna was ready to face him. Keshav was better than anybody to Sri Ramakrishna. That's why Girish Chandra Ghosh used to say this time Sri Ramakrishna conquered the world through humility. He taught them how to make salutation to Saudhus. other they say like it.

Thyaji jati kula maan.

Then some before I conclude, In Mundakobanishad, is a beautiful saying. When a man realizes God, what happens to him.

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiś chidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare || 8 ||

(2.2.8-When he that is both high and low is seen, the knot of the heart is untied; all doubts are solved; and all his karma is consumed.)

When a person had Athma Sakshathkara - And what happens - bhidyate hṛdayagranthiś all the knots of ignorance are completely cut as under. They can never in Future come back to him. chidyante sarvasaṃśayāḥ all doubts will vanish forever why the Prathyaksha Dharsana.? kṣīyante cāsya karmāṇi all his Karma how many karmas - karma means karma-phala how many karma-phalas? Sanchitha, Prarbdha & Agaami.

Everything will be totally – gannagni: sarva karmani basmasath kuru - building the fire of knowledge how it burns all the Karma phalas. Sukha, dhukka everything is burnt that would be the result. That means he knows the atman.

Athma means I am not the body and mind therefore all doubts belong to whom. To the mind. All fears belong to whom? Mind. all knots belong to whom? Mind. all your Karma's belong to whom? Body. Karma means karma-phala it belongs to the body. So when body mind is not there what karma-phala will be there?

I am the Atman. So that is the result it gives.

sam¬pada tava śrī¬pada bhava-goṣpada-vāri yathāy |

what a beautiful one. sam¬pada tava your wealth. tava sam¬pada - means you work. Well bhava sampada. They wealth of the world. What is the comparison? Goshpada vāri yathāy yathāy means just like, goṣpada and vāri. goshpada means what - place where a cow puts its foot print. Supposing it depresses and then the rain comes how much water is accumulated in that mini pool. Only that laid him What is the water in the ocean? What is the comparison between this small puddle of water and that ocean of water? So like that bhava sampada bhava means samsara worldly wealth and your wealth? What is the comparison? Absolutely, no comparison therefore whoever gets your sampada.

They don't even look very that is something valuable. Is it something valuable? It is not only not valuable. It is counter valuable because it always brings what dhukka so what is the Suka: dhukka ratio. World’s Suka: dhukka ratio current C What is it? 50 :50. 50 50.

50 50 like A horse and a rabbit. Understand the story A horse and a rabbit. Is swami Yathiswaranandaji maharaj’s famous. What is our devotion to God and the world 50/50. What is 50/50. During Second World War, meat was very rare. The food was rare. Ration. So this rabbit meat was even rarer. So one restaurant’s ad read “Rabbit Meat Served Here”. One fellow, had not eaten for many years, many months. So he went and ordered a plate, big plate was given. How much meat rabbit will give if you take out all the fur? Big plate he was eating and eating and eating he knows what rabbit meat was. He never got any taste. Then he called the cook. Is there really rapid meat? He said yes. then why I'm not getting? Sir, you know rabbits are very scarce. So we have to mix with horsemeat. He asked what is the proportion? Cook said 50/50. What do you mean by 50/50. One horse? And one Rabbit, (Laughter)

So what is the worldly happiness and unhappiness proportion 50/50? Dhukka is like the horse. Sukha is like the Rabbit. But in Baghavan’s happiness there is not a trace of Dhukka.

So that is why it is called ananda. It is not called Sukha. Sukha, santosha, tushty these are all worldly degrees. But in God's Bliss, there is no degree. It is hundred percent only hundred percent. Because it doesn't have any opposite. So that is what sampada tava sripada bhava goshpada vari yatahai.

So what is God's wealth? Why what is God called in Sanskrit language? Baghavan. who is Baghavan ? he who has got Baga is called Baghavan. What is Baga? Baga consists of six characteristics – VairaGhia, SRI, Aishwarya, virya, where are ya like that one more. I forgot if the sixth.

(aiśvaryasya samagrasya

vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva

ṣaṇṇāṁ bhagam itīṅganā)

ऐश्वर्यस्य समग्रस्य वीर्यस्य यशसः श्रियः।

ज्ञान-वैराग्ययोश्चैव षण्णां भग इतीरणा॥

(Viṣṇu Purāṇa 6.5.47)

in infinite qualities that is called “Baga”; and he who possesses this one is called Baghavan.

This is the real sampada. On the first January 1886 and there were many direct disciple serving Sri Ramakrishna. None of them ever came there. All householders something then later on. They were asked, Sri Ramakrishna is bestowing his grace. Why did you not come to receive it? What are you talking about? Every day? First of all He is giving us. This is not a one-day phenomena is not a one-day phenomena. Every day He used to bestow his grace upon some people but that day it broke the Boundary, he was blessing whoever was coming, even then 2 fellows did not receive that day. Two fellows. Unfortunate people on that day later on they received it. Now, why did they not come they said something very important. Sharath Maharaj - he said he's like our father. Whatever wealth I have like father's wealth after his death goes to whom? To the children my wealth will go to my children. So what is my wealth. Sri Ramakrishna’s wealth?

Viveka, vairagya, bakthi and Gnana. So I will conclude this talk just commenting upon it. Viveka, vairagya, bakthi This is your sampada. And you see here Bill Gates billions of dollars billions of pounds So you ask what sampada you are very rich, what will you do with your will you eat? What will you do if you have money?

You get certain things, which you think will give you happiness. So ultimately what is the sampada? Only happiness But where is this this worldly happiness has got three problems. how many? what are the three? First of all it is limited.

You know any if you are eating a sweet you want to see nice things. So both the fellow who is serving you Rasagulla is a ferocious fellow. Your tongue is enjoying the Rasagulla but your eyes are fearing that fellow, isn't it?

So his words are like karpasa. Idumbas and thatakas. words like that. So it is limited first.

Secondly it always brings its opposite.

If you are enjoying a sweet always, oh for now it is okay. But when can I have it again? Of course dhukka. before eating sweet your to work 24 hours after eating also you have to work to digest it. It is in between a little bit of tickling of the tongue. Momentary happiness. Every sukha in this world brings bandana. What is bandana? I want it again and again and again. Understand it. Three doshas are there. Whereas Ananda is bereft of all the three. It is full. It is infinite. It doesn't bind you. It is not partial and you become free. It will make you free. This worldly a happiness will bind you more but Bagavan’s happiness will release you. It gives Mukthi. once you have that happiness you say I don't want anything else. I want only you. Prathikshamam varthamanam. so

sam¬pada tava śrī¬pada bhava-goṣpada-vāri yathāy |

Then the next sentence goes..

pre¬mār¬paṇa samadaraśana jagajana-duḥkha jāy

if we understand, what is an Avatara, premarpana – he is an embodiment of Prema. Prema comes out of knowledge. Because of prema Samadharsana. What is samadharsana? Equality. Not equanimity. Equality. Equal sightedness. What is equanimity, to keep the mind always calm & quiet. Equal vision means, there is no distinction..Low caste, high Caste, educated, illiterate, Rich, poor, learned & ignorant, we will never make such difference.

Like a mother, who has 5, 6 children she loves every one completely equally, even though she may give different treatment to suit the child’s capacity. But her love is completely equal. If anybody understands it, that person becomes free from all bondage. jagajana-duḥkha jāy.

We will discuss about it in the next class.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 10 on 23 June 2019

2025-01-30T07:25:16Z

R verma:

We are discussing the Avatāra Stotram. Here, Avatāra doesn't mean only Sri Rāmakrishna. Any Avatāra, who came in the past and who is going to come in future also.

So can it not change? It cannot change, because, one’s nature, can never be changed. God's nature cannot be changed.

That won't change. Why? Because they come with a power to give. What is the specialty of an Avatāra? A Jīvan-Mukta, you understand, One who has become Free. He also has the same knowledge. What is the difference? The difference is in the power. A Jīvan-Mukta can help hardly anybody, an Avatāra can help a huge number of people.

To contain that power, the person must have that capable vehicle. And that vehicle is called Satva-guna. So He has to come exactly in the same way. Any number of times He comes, He has to come exactly in the same way.

Avatāras do not come at the same time. Each time God comes only by Himself, but He can bring some companions with Him. One, after the other. Not in the same time. What happened last time when they came at the same time? Same thing is going to happen next time also. If Rāma and Krishna come separately they are very friendly. If they come at the same time… ( Parasurāma was an exception )You see, the Hindu concept of an Avatāra is - in whom so ever the power to do good is more manifest, He is an Avatāra .

So Hitler is not called an Avatāra. Only those, who do some positive, some good to humanity. So, one person is enough. And who knows better than God about politics. If two Avatāras come there will be a quarrel. So, He knows. He will come only one at a time. And it is the Same Being who comes again and again and again, okay.

Last class we were discussing Nirbhaya, Bhaya-Rachita. Nirbhaya gatasaṁśaya. First we discussed Tyāgīśvara he naravara dehapade anurāg.

Only by praying can we get love, devotion, discrimination, dispassion etc, and it should be only God's Grace. Without God's Grace, we cannot get God. From the beginning, in the middle, in the end - Grace, Grace and Grace, nothing but Grace. We have to take it for granted.

Just to illustrate this point, Shankarāchārya, you know, He was a follower of Jñāna-Mārga. Jñāna-Mārga means what? They don't accept Saguna Brahma, Nirguna Brahma they accept.

So the Divine Mother wanted to teach Him. One day He was walking. She, Divine mother, had taken the form of an old woman and She was lying in the way. It was a narrow way. Only one person can walk. It is not our Hindu custom that if somebody is lying you put your foot and walk over. That is disrespect. So Shankarāchārya said, ‘Mother please move’. She said, ‘I am unable to move. You make me move’. ‘I am unable to move, You make Me move’. And He touched Her to make Her move. He lost all movement. Then he understood it must be the mother only. Then He prayed. गतिस्त्वं गतिस्त्वं त्वमेका भवानि l

All these came out of one experience. Excepting Śaraṇāgati there is no other way.

( 5:52 mins )

So when a Jñāni, that means a Sādhaka, who is practicing Jñāna-Mārga, he says, Ahaṁ Brahmāsmi, what does that mean? He merges his Ahaṁ in Brahman. A Bhakta says from the very beginning that ‘Oh! Lord, I am nothing. You are everything’. Ultimately, whatever it is, we have to remove our egotism. There is no other way.

'''Śaraṇāgati''' - that is then only we get certain things - Devotion - When devotion comes what happens? The first thing, the first signs that we are having some devotion, fear goes away.

Now tell me what is the relationship between fear and worry? Can you tell me what is the relationship? Will you worry if you are not afraid of something? Only when you are frightened, somebody might do something to me, or somebody may take away something from me, fear comes. When there is fear and when we are helpless then worry comes. I hope you're able to follow me.

Suppose, you know, a small creature, a small insect comes. It can sting. So are you worried? ‘Is it going to sting me?’ You're not worried because the moment it comes near you can squash it. But if a big elephant comes and there is no way to go anywhere, then what is the first thing… first comes fear. Fear turns into worry.

Sri Rāmakrishna used to give this analogy. There was a Zamindār and there was a very poor fellow. This poor fellow had taken the Zamindār to court. Everybody thought how dare this poor fellow take a Zamindār to the court. But behind this poor fellow, there was an even bigger Zamindār there. Otherwise how dare he do that?

So, as soon as a devotee, he thinks I’m a small fellow. But as soon as he acquires devotion he becomes Fearless. How does he become fearless? Because, ‘Behind me my Mother is there; My Father is there; God is there. Who can do anything to me?’ That is the fearlessness that comes.

So Hanuman Singh story, you know? There was a Darwān, Hanuman Singh, at Dakshineswar. He used to wrestle. And a big wrestler had come. And the people, you know, they know this fellow was like a Rākshasa, Bakāsura, Bhimāsura. ( Have you heard what I said? Bhimasura! He looks like an asura. Whoever marries an asuri, what does he become? You understand? He married whom? Rākshasis also are not going to marry human beings. Human beings are there like a delicious Rasagulla. But the husband, he must be like that only. Excepting, Sūrpanakha was an exceptional case.)

So they arranged a wrestling match. From the day it was fixed, that fellow went on eating everyday eggs, chicken, Ghee, all that pushtikara āhāra. What was Hanuman Singh doing? He was eating only once a day, day by day will be coming thinner. But he used to come in the morning, make pranām to Thākur. He used to come in the evening make pranām. And Thākur blessed him, ‘You are going to win, don't worry’. Don't worry.

( 10:26 mins )

Did I tell you about ‘Don't worry Clinic’? Even if you heard you not remember it is. There was a Doctor who named his surgery ‘Don't worry Clinic’. So somebody was puzzled, intrigued. What do you mean by don't worry Clinic? He said look here, ‘Suppose you are sick, and you come to my surgery. Only two things can happen. Either you get well or you don't get well. If get well nothing to worry. If you don't get well only two things can happen. What is it? You would die, it means either you go to heaven or you go to hell. If you go to Heaven what is there to worry. But supposing you go to hell, you meet all your old friends there, so nothing to worry. Friends, are there. Without friends It is suffering. With friends it is majā hi majaa hai.

So a devotee as soon as he…. A child, Sri Rāmakrishna used to say - so long as the mother is not there, he is terribly frightened, worried. The moment the mother is, it is for the mother to worry about it. So that strength he will get, ‘My mother Is there, what is there for me to worry about?’ Is it not a fact?

Prahlāda, as an example. Best example. Was he worried? ‘My father is going to torture me, kill me, and all those things.’ ‘Do whatever you like. I have nothing to worry. It is my Father's, my Mother's worry.

And incidentally was Prahlāda looking upon Vishnu as mother or father? From our Viewpoint, it is both Mother and Father. From a spiritual point, there is no mother or father. It is a protective power. the soul. What is that power? I will I am the child of God and what is God? So Ātman.

So, if God is Ātman and I am the child of Ātman who am I? Ātman. I am Ātman. Ātman doesn't have body mind. So there is nothing to lose, nothing to gain. So heya & upaheya both are not here. Heya, mean something to be discarded and upaheya means something to be obtained. Both will not be there.

So what is our problem? Either we fear losing something or not getting something which we want. That fearlessness -'''Nirbhaya'''. That is why, Yājnavalkya instructed Janaka and Janaka understood, realized that certificate was given by the Guru. Abhayam vai, Janaka, prapto'si Janaka:.. Janaka, you have attained fearlessness because to fear there must be a second object. In Infinity where is the second object.

So gatasaṁśaya – there is no doubt when a person has direct experience of Truth there cannot be any any other type of knowledge. knowledge obtained by from the scriptures. Even from the guru. You may have faith, but Faith must be translated into fact, that means what? Fact can be only through Experience. Direct experience. Prathyaksha. it is called Prathyaksha. It is called aparoksha.

It is called the Para vidya. What is Para vidya? I become knowledge. Apara vidya. I have knowledge. So if we know all the scriptures, is it Para vidya or Apara vidya? Apara vidya.

Lower knowledge. I have. that's why you're having fun Mundakobanishad. So the disciple approaches the guru then he says teach the highest knowledge.

What is that? By knowing which every knowledge can be obtained; knowing which so Suppose there is there are a million ornaments made out of gold. You don't need to know if you this is a ring. This is a necklace. This is a bangle. you don't need to do to get obtained up you get the knowledge of gold then you get the knowledge of everything is because everything is nothing but an ornament.

always remember is nothing but pure gold. There is no object called ornament. There is only one object. What is the object only gold. Then what is the ornament - gold in a particular shape and the name and utility. This is Nama Rupa and the Prayojana is called ornament. Ornament is not a special object. Somehow we are under the delusion if it were an object a Goldsmith can take your gold, he can give you the ornament. because two objects. So if he take the gold he is taking with him the ornament also. if he takes the ornament is taking with it gold up.

So again, and again will emphasize there is no World Only God. What is the world then God with the name and forms is called the world and world without name and form is God.

What they did is they many times will repeat it because it is you know it but it doesn't go inside. Gatasamsaya - there is no doubt.

I am not able to hear you clearly.

Not to behind. God is the world. God with the name and form is world-like by a bangle is a shape of name a particular shape of material called gold and it is called because of particular utility it is called a bangle.

From the Practical point of view what we are discussing is - is the truth in theoretical form. It is the truth, but it is in a theoretical form. What is a theoretical form? I have not realized it. So what is a Sadhana? to say that earlier example, Swami Vivekananda said, what is karma yoga:- serving-man looking upon him as God. Shiva gnani jeeva seva. Clear? So long as what are we looking at? Anything? Jeeva?

Jeeva doesn't mean only man. Jiva means any living creature any non living creature also is Jiva only. So can you serve a non-living creature? Yes when you try to keep up environment rightly you're serving whom? God. Shiva because is very funny thing supposing you are saving a river from pollution. Looking upon the river as what? Ganaga naDhi, Yamuna or Brahmaputra, etc, etc, or a mountain or a forest? Whom are you really serving? Are you serving God or always serving yourself? If you save a forest who is saved? You are saved.

if you make a river pure, who is saved? you Are saved. whatever you do actually doesn't make anything any difference to God. It makes only difference to us. You understand now. So Sadhana is to look up on every single thing in this world with the eyes “This is divine”. The chair is divine as it is.

Okay, we will discuss this after the class is over.

We will discuss first point is I am not able to hear you Clearly. You have to come forward. Second is, Let us continue this class at the end of the class We will clarify it.

So gatasamsaya – Nirbhaya gatasamsaya.

Lajjaa in English language it translated as modesty or shamefulness. Because, when we have to do something why in what context Takur was giving this Upadesam to the devotee? He says that by taking God's name, you will progress in spiritual life; but you are feeling what do they other people think about me if I take God's name, they think this is a superstitious fool. He is not a practical person. This is even us.

Suppose you are asked her to dance here. Will you do it?

You don't do it, but you enjoy other people dancing. In the name of God, you know In Belur Math and other places- South India I have not seen- Belur Math on Takur’s Birthday & all 200 sadhus they go early morning go around – yashuse din manush dig eichule – all rhythmic Bhajan – dancing joyfully. They are dancing like this. Chaitanya mahaprabhu has introduced it. children also do that in Joyfulness, but when we become old, I should we dance what do they order the other fellow think about me? This is called Lajjaa.

But we are Shameless with regard to many other things. This shamelessness is a great quality I tell you even from the worldly point of view. Suppose you're invited for a feast. And such a nice dishes are there. One serving. Okay Normal. seconds serving a little less Normal; but okay; but you still feel I must have more. Then the host is telling “shall I give some more”? what do you say? No? No. No, we how do you say that? No, no, no no, no. (Big Laughter from audience)The Plate is here. He is saying no no no like that.

So if you if it is in person known to you, don't hesitate, eat shamelessly Takur’s teaching. After all he is offering and he what is there suppose he thinks you're ignorant. Okay, let him think he will lose. You will not lose anything. So eat shamelessly, meditate shamelessly, serve shamelessly All this Lajjaa, Bhaya don’t fear. What do the other people think about me.

So Modesty is necessary. But what type of modesty? Under what circumstances? so when you are doing something wrong modesty certainly is a big break. I am big devotee of Sri Ramakrishna. Can I do this wrong thing?

No, there is you see, if you have read study at holy mother’s teachings, modesty is the greatest ornament of every woman. Lajjaa mahad Bushanam. This is the greatest ornament for woman. So what what is it really there? It has nothing to do with fear of anything. They want shamelessly to exhibit their body that is called immodesty. There modesty is necessary.

Here in this case. Your modesty is preventing You by showing your devotional emotions you want to sing. That there is the in the gospel “Ma” was an elderly person Ramakrishnam was asking join in the singing, but what do the others think about me? But even if you don't sing also, they already think about you(Laughter) there is no nothing to lose.

Already they are thinking many bad things about you.

okay, like now you understand modesty could be both positive and negative. When shameful things, un rightful things are to be done, being modest means don't do it; and good things have to be done then break your the also called modesty. in fact modesty is a kind of fear. modesty is a kind of fear. What do the other people think about me. know in good things you you must break that modesty. That is what's Sri Ramakrishna meant.

If anything is preventing you from going nearer to God in the name of society, Good name, etc, Etc, then you break them. I can give one more example everything Suppose. There is a big very respectable, man. Big Rich Man and very powerful man, and some normal people They are taking God's name dancing. Would that man dare to come and dance with them? But if he is a devotee, he should not think I'm a big man and the rich man what do people think about me? Will they take advantage of me? This is another fear if I mix with other will they take undue advantage of me?

No, you have to be intelligent and the same time you express your devotion. Otherwise, this immodesty itself becomes a great obstruction. Your mind says go & jump. But your outward circumstances don't do it. so he actually you are harming yourself. So both meanings are there for everything fear for the bad thing is very good.

To do some shameful thing. I fear what do people think about is it good or bad? It is good because that will prevent you from doing something bad. What I'm trying to tell you fear is a very general concept, but fear in what sense are we talking? We are not fearing doing bad things. when. Nobody knows we can do many things, isn't it? If I can if I want to kill somebody? I don't kill. Why? because fear of Police, fear of public opinion. But if you get that fellow somewhere in the secret where you shoot him down will you fear?

You'll be glad isn't it? It was in Ireland. Ireland is a country where people Protestants and Catholics always fight with each other. So when they get any one of them gets the other one in darkness will be very happy one day A man was walking after seven o'clock suddenly fell to the butt of the gun. Are you a Catholic or a Protestant? with the others?

Other fellow also doesn’t know. So this fellow thought, if I say Catholic and he is Protestant he will kill me; if I tell him the protestant maybe he's Catholic and he will kill me. He simply said - you know what he said. “I am a Jew”. The fellow there, He jumped up and down and said boy. Oh boy. Am I the luckiest Arab in the whole world? Arab? Arabs want to kill Jews.(Laughter).

So what – every emotion has negative side and positive side. Many of us don't dare to do certain things because of this what is called unnecessary fear. It is all fear. Lajjaa is fear. Grina is also fear. Hatred. Terrible hatred is called Grina. agrea. Dvesha is a milder form. Grina, you look down upon that fellow bizarre psychological variations. But if they since the topic came and just taking it Kamsa hated Sri Krishna. Kamsa feared Krishna. Sisupala, Dantavakra hated Krishna.

So that is called Dvesha. But they did not look down upon. Krishna as an inferior person. They know the strength of Krishna. We don't dare to fight with him person-to-person. From behind. Yes. We can kill him. you understand now where as Grina means you look down upon that fellow like, you know Grina is more like when Earthworm or we see a cockroach comes to you.

when you see a cockroach, do you fear cockroach? And do you hate cockroaches, but you have Grina towards it?

There was this husband one day a swami asked and I am pleased with you. What do you want to become in your next birth? He said I want to become a cockroach. swami was shocked. Why? Because my wife fears only cockroach, not me. (Laughter).

You understand now Grina is looking as if it is the most inferior object in this world; any dirty thing we have Grina.

Some dung is there. Cow dung or some such thing. How do we look at it. Grina is there. Dvesha is much higher. What is very charana? We understand II know this of my enemy is a very powerful person. I can't look down upon by but I hate him because he is giving me trouble.

But all the three are variations of what? Fear all the variations what do people think there? Is that fear and I looked down upon some person. Lajjaa, Grina, Bhaya. Sri Ramakrishna used to say often for a devotee in the matter of taking God's name meditation, worship, dancing, singing of God's name. Do not cherish Lajjaa, Grina and Bhaya.

And we extend it - not Sri Ramakrishna, see when you're eating, eat shamelessly. You feel like eating at what do other people think they think I'm a glutton so when others are not there, what are you doing? And other people are not their food is available. What do you think you do? glutton only.

We are afraid to show ourselves in the Public Public. We want such a modest person. He eats only this much.

There is a fellow called Debdatta. He is seen eating only this much during day time. but you every day he was becoming like a Balloon round and round. . How can you become? Day time he is not eating. nighttime firing. Okay.

So Nirbhaya gatasamsaya. Dhruda nischaya his will becomes absolutely one-pointed. Why because he knows this is the most worthy object in this world.

And we also becomes Dhruda nischaya if we have the right discrimination and giving you small examples to make the point clear. However, there are two bottles one one is written “virulent poison”. Another is written chyavana prasa or some tonic. So unless you want to die, what would be your strongest will? Which one you want to take? Do you have shall I take this shall I take the other half will be thinking about it a hundred times? As soon as you know the moment poison out.

That is called Dhruda nischaya. without the least amount of doubt one pointedness of the Will is called Dhruda nischaya.

and Sri Ramakrishna Nirbhaya. See when people used to fear even in daytime to enter into that Panchavati jungle for fear of snakes, scorpions and the ghosts. Night time ghosts. Day time snakes.

Here in Bangalore only few days back one poisonous baby snake bit one small you boy a girl and girl why I was very shocked to hear the news that fellow. This is the season for snakes to give birth. So I did not know after reading there is when I'm walking I don't step into the rubble because if this is the season. who knows. so in one house one snake had given birth to a poisonous, baby.

And the watchman He shoo shoo like that. that fellow got so angry. This girl was coming down the stairs it went and bit immediately. They had to admit her in the hospital before she could have it if you could have been killed. because baby snake doesn't mean only babies will die. baby Snake can kill non babies also. So they got the poison and Anti poison injection. What I am trying to tell you is Sri Ramakrishna

absolutely no fear whole night he would go and sit under the Panchavati, naked also. Were there mosquitoes are not ?

Tell me the answer. Well Were there mosquitoes are not ? were they smaller or big and did they become big or not.

After Sri Ramakrishna started practicing meditation there. Did they become bigger not?

I understand now he had absolutely no fear. Freedom feared. You know that incident you read the then gatasamsaya Sri Ramakrishna knew Absolutely. No doubt whether Divine mother exists or not. He had no doubt. But what did he have mother? Can I have your darshan or not?

Then once he makes up his mind how Ramakrishnam makes up his mind is discussing with the help of his Ramakrishna’s life whenever Sri Ramakrishna was about to undertake a particular type of Sadhana. What is the first thing he will do he will divide his own mind into 2 one part of the mind to be examined the other part of the mind to exam. You will ask. Oh my

Do you really want to attain this only without a doubt in immediately without thinking if the other part of the mind says yes, I don't want anything else excepting this that is the first question second question. Are you ready to pay the payment? Whatever is required sacrifice. Sadhana, are you prepared to pay? What is our case both? case the answers is I will think later. Yes, even if we sometimes yes, I want to God are you prepared?

That is why God business is a dhivala business from the very beginning. You understand God business has is a foregone conclusion. It is dhivala business. dhivala business means failed business .

Why? For business to succeed three conditions are necessary. The first condition is there there must be the scarcity of material. because if it is available plenty everywhere. There will be no demand for it. then scarcity second is there must be really some demand for it? Thirdly? It must be priced so that the fellows who want to buy your capable of buying now. What is God's business God is available everywhere at all times.

Second condition is there are practically no Demanders.

Third condition is even if some rare fellow says o.k. I want God the price is so high. (Laughter)But you see enough is enough. I don't have that much price to pay. Understand how God's business is the Dhivala business even before it started.

Okay. Sri Ramakrishna had all these 3 qualities. That's why the Swami Vivekananda had Nirbhaya, Dhruda Nischaya, gatasamsaya. without the least bit of Doubts, What is the doubt to two points here? this is the best object. Therefore. I want only that object. Second I should be I am capable of obtaining it. This psychology, Most people don't know. I told you many times I will tell you again. You see all of us are citizens of India any one of us can become prime minister. So if I ask you how many of you would like to become Prime Minister?

How many of you would like to become Prime Minister?

Practically none. Does it mean that you don't want to become Prime Minister? You are saying I don't want to become Prime Minister. Does it mean you don't want to become Prime Minister? The thing is that first of all, even if you compete you won't get back even the deposit. Is it not a fact. we know it? Secondly even if we somehow get elected, The price because every gun is targeting only whom – Minister, PM etc.

All those fellows. These are facts.

That's why they always go with the with only bodyguards. They can't simply go like that; and they must have thick skins if they are frightened in getting your blood pressure goes up anytime. You see some beard blood pressure goes up. You know beard always associated with either sardarji or terrorists there is so we always fear, you know here also, we very Hindu Fears on musalman.

that's why they behave so politely

Your father, you know, what we wanted to take our Takur’s photo in front. There was a debate whether we should go from inside the compound or whether we should go outside the Compound because the masque is there.

Then we decided without making much noise, We will take it from outside. Yes. Your father was the DGP. And then he advised because there are fanatical fellows. They can raise a huge issue. Every Hindu is holding his breath because of the fear of Musalman. only when they enter into the ashram. Shhhh…That is what they also know.

Worst fellows in the world are Hindus. I am also included. Hindus are the greatest enemies of Hindus. Hindus are the Worst traitors. This is the fact I am telling. Even today that is the fact. who is stroking this hatred between Hindus and Muslims? Hindus and who is supporting the Muslims? Hindus go all your this your Ragul Gandhi, your Mamata Banerji all these fellows, What are they doing? for the sake of keeping their all goondas? 200 Muslims came into the poll when this poll was going on, to prevent Hindus from voting at all.

Openly it is coming. Even Modi could not do anything. You can see the idea. How long it is going to hold I don’t know.

Anyway, these are the characteristics. Nirbhaya, gatasamsaya – nishkarana - bakathasarana. Who is The Refuge of all devotees? Only God. But if God also becomes a businessman and says, what am I going to get out of your devotion?

Yes, I will take You under my wing but what are you going to pay if he demands, He is not going to get a single devotee? So nishkarana, he gives refuge to the devotees without expecting anything from the devotees. All that he wants to do. Oh Lord. You are my mother. You are my father I take refuge in you. Just want to hear That's why when Vibishana came with three ministers four ministers to Rama.

In Ramayana, before the war started, Vibishana advised Ravanasura, you are doing wrong thing, you give back Sita & take refuge at his feet. Rama will not harm you. He will give you shelter, I know him. but his brother says you are a parama sathru like cancer born in one's body; instead of helping me supporting me, You're advising me; get the hell out of here. And he got out of the hell. So he came to Rama.

Rama was testing everybody. What shall we do? Vibhishana came. Shall we give him shelter. Everybody said practically he is coming as a spy to find out. What is your Force Etc. Don't trust these Rakshasas. Then he asked Hanuman. Hanuman said, I know Vibhishana. I have seen him when I went there he is really a righteous person and he is your devotee. Rama knew all those things. and he utters ..Anybody says oh Rama , I take refuge in you once, there after he may leave me, But I will not leave him. This is my vratha.

I forgot the Sanskrit slokas.

(Valrico Ramayana-Huda Kanda 6:18:33)

(asked Eva prapannāya tava asmi iti ca yācate ||6-18-33

abhayam sarva bhūtebhyo dadāmi etad vratam mama |

33. yaachate = he who seeks; prapannaaya = refuge; sakR^ideva = just once; iti = saying that; asmi = I am; tava = yours; dadaami = I shall give; abhayam = assurance of safety; sarva bhuutebhyaH = against all types of beings; etat = this; mama = is my; vratam = pledge.

"He who seeks refuge in me just once, telling me that �I am yours', I shall give him assurance of safety against all types of beings. This is my solemn pledge.)

so wonderful slokas and this applies to all the avatars, whether it is Krishna chaitanya Ramakrishna Jesus Buddha – dharmam charanam gachchami, budhdham charanam gachchami. Ramakrishnam charanam gachchami. Only once.

He Takes our words at face value and he will never ever leave us. So this is what is being – nishkarana bakatha charana –

The second point about it is only he can give us the refuge. Why? God Alone can give us refuge. Nobody else can give refuge. Why? that they themselves are shelter less. (without shelter.) one fellow is being helplessly carried by the current of a river. Another fellow was thinking shall I jump or not into the river this fellow was?

Looking at you. Hey come with you. I will give you shelter. I will hold you that fellow himself is being carried away –

isko Hindi me kuch kahathehe. Kambal nahi chodethe”

You You know that. There were to sadhus in Uttar Kasi. you know, in uttar kashi winter season very very cold. They don't have warm clothing. They went out to take bath. One older sadhu & one younger sadhu. Suddenly they saw a thick blanket, floating. They thought God has given this blanket.

Elder man said to the younger one, go quickly and catch hold of it. And bring it to the shore. So this fellow jumped, went near the blanket, caught hold of the Kambly . He also started floating along with the Kambly. Then they are Elder one who's running by his side. He says a “ Kambli ko lia “ have not able to bring the Kambly here. All right, you come away. The Kambly is not allowing me to come away. It was a black bear once he caught hold of this fellow it is Not leaving him.

One fellow is helplessly being carried away. He dares to say to the other fellows you come and take refuge in me who in this world can save us everybody. We are all samsara Sagara. We are being floating away who can dare to say that I will give you refugee who can give? only God can give.

nishkarana, bakathasarana. Thyaji jati kulamaan- Sri Ramakrishna had given up three things. What is it? Jati, kula, mana.

What is mana? Sammana. I am a respectable person you belong to a kulena Brahmana.. So I am a Brahman. What is jathi? I belong to the Brahmana jati. We give up. When? The moment first we gave up before Üpanayana.er Eine if you don't allow me to take Biksha from Dhanee’s(servant maid) hands, I'm not going to take the sacred thread.

Young Takur receiving First Biksha from Dhani

The time itself he has given. Truth is what I want. Anything else is immaterial. Kula means what? Hindu brahmana family there are distinctions. A brahmana who is a cook, a brahmana who is a pujari. They look down in Bengal upon pujari brahmanas, because he is doing what is called a lowly job for the sake of a little bit of banana rice bundling. That is what Takur refused.

He is not condemning devotional worship. Most pujari here they do pooja for what? As a profession and for brahmana, it is degrading brahmana Kula. Because, brahmana a true Brahma has got only two what is called goals. Adyayana & abyasana; and they have now he must study the scriptures lead the life and if someone honestly takes comes to have knowledge. He must pass on that knowledge. These are the only two. anything else. So many cooks are there.

There are Brahmins. Most of our Ashrams whom do they employ - Brahmin Cooks only. now we are employing everybody because we are not getting Yeah, so that is how they are. Also looked down. brahmana as who serve under other people are also looked down. Who is a Kulena Brhmana He is highly respected among Brahmins because he leads. So kshudhiram kulena brahmana. Sri Ramakrishna

Was even more than that.

He gave up the sacred thread, And he used to go and clean the lavatories of the lavatory cleaners. whose lavatory? russix lavatory. Toilet. now, you can't call it lavatory. you call it, you know some a place where they answer calls of nature. There is nothing like level Indian lavatory are lavatory?. If you want to see true lavatory go to Japan. Japanese lavatory. It costs 20,000 UK pounds. Everything Other you know that I'm glad there's a big particular name for that. Bidet lavatory. You know that on the

(TOKYO, JAPAN - Modern high tech toilet with electronic bidet with signage standards for toilet bowls)

Yeah, if you want to to enjoy life, you should may be have must have one because the moment you sit – kya aram aye?

First class. It warms.

And then the temperature of the water automatically set. aid you don't need to do anything. just sit. It will do everything. And it is such a pleasant in the you don't feel like getting up from them.

Even for your bed also will not give so much of Suka. That is Japanese way.. But you know rushik - they used to dirty the place. Sri Ramakrishna used to go clean that place with his own hands and wipe it with his long hair, praying to oh mother, Let me not have pride I'm a brahmana. We are all children of the Divine mother from Divine mother's point of view. There is no low or too high. This is God giving up Kula.

Mana- brahmana is respected in society, but he never cared for the societies respect. One day Sri Ramakrishna was at room Baburam Maharaj he was sleeping in his room and one ram dayal babu at night. Sri Ramakrishna was jumping up and down. Suddenly they woke up. He was spitting I spit upon name and fame. I spit upon respect of people. I spit he started spitting there.

And to make a little bit fun, you know who is going to clean it tomorrow morning? Only holy mother has to clean that one. So you can do whatever you like and we'll be moving in That room. After spitting was it it was he taking care not to step on up on it. Never, never do such a thing. Anyway, these people were understood. What is it my God this man he is teaching us a lesson that we should never give we are all people, you know, if people don't give us a good seat When we are invited then we take offense. I know my experience. There were two Fast Friends woman both musicians good singers. So one day I went there whenever there is a function they sing together. this time. I saw the other lady has not come at all. Then what happened, I asked at the end of it. I don't see your friend. What happened?

Oh swamiji, she became very angry. She stopped coming to me. She stopped talking to me. I said what happened last time when I invited you. I was very busy arranging for Pooja. That lady came. I did not greet her. She took offense she stayed for a short time and then excusing something. She went after that no telephone talk. No talk. No greeting. Nothing. They used to come to the asthma but don't greet each other.

Devotees. Both are devotees? So you don't think we are very big like that, you know, so if we if somebody looks down at the something we take offense we take offense at everything. person looks take offense. He does not look take offense. he Smiles take offense. Does not smile, take offense. He speaks to you take offense. doesn't speak to you, take offense. We are waiting for that opportunity to take an offense. How much Ahankara is this. all related to Ahankara.

Sri Ramakrishna’s gospel. One day Keshav Chandra Sen. came. His turn came. Everybody was praising Keshav. Keshav wanted to tease Sri Ramakrishna to find out. so they were all praising him. Then who is he? Keshav is asking the fellow hosts, pointing to Sri Ramakrishna, who is he? Before anyone could reply, “I am the dust of the dust of the dust of your feet”.

Sri Ramakrishna was ready to face him. Keshav was better than anybody to Sri Ramakrishna. That's why Girish Chandra Ghosh used to say this time Sri Ramakrishna conquered the world through humility. He taught them how to make salutation to Saudhus. other they say like it.

Thyaji jati kula maan.

Then some before I conclude, In Mundakobanishad, is a beautiful saying. When a man realizes God, what happens to him.

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiś chidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare || 8 ||

(2.2.8-When he that is both high and low is seen, the knot of the heart is untied; all doubts are solved; and all his karma is consumed.)

When a person had Athma Sakshathkara - And what happens - bhidyate hṛdayagranthiś all the knots of ignorance are completely cut as under. They can never in Future come back to him. chidyante sarvasaṃśayāḥ all doubts will vanish forever why the Prathyaksha Dharsana.? kṣīyante cāsya karmāṇi all his Karma how many karmas - karma means karma-phala how many karma-phalas? Sanchitha, Prarbdha & Agaami.

Everything will be totally – gannagni: sarva karmani basmasath kuru - building the fire of knowledge how it burns all the Karma phalas. Sukha, dhukka everything is burnt that would be the result. That means he knows the atman.

Athma means I am not the body and mind therefore all doubts belong to whom. To the mind. All fears belong to whom? Mind. all knots belong to whom? Mind. all your Karma's belong to whom? Body. Karma means karma-phala it belongs to the body. So when body mind is not there what karma-phala will be there?

I am the Atman. So that is the result it gives.

sam¬pada tava śrī¬pada bhava-goṣpada-vāri yathāy |

what a beautiful one. sam¬pada tava your wealth. tava sam¬pada - means you work. Well bhava sampada. They wealth of the world. What is the comparison? Goshpada vāri yathāy yathāy means just like, goṣpada and vāri. goshpada means what - place where a cow puts its foot print. Supposing it depresses and then the rain comes how much water is accumulated in that mini pool. Only that laid him What is the water in the ocean? What is the comparison between this small puddle of water and that ocean of water? So like that bhava sampada bhava means samsara worldly wealth and your wealth? What is the comparison? Absolutely, no comparison therefore whoever gets your sampada.

They don't even look very that is something valuable. Is it something valuable? It is not only not valuable. It is counter valuable because it always brings what dhukka so what is the Suka: dhukka ratio. World’s Suka: dhukka ratio current C What is it? 50 :50. 50 50.

50 50 like A horse and a rabbit. Understand the story A horse and a rabbit. Is swami Yathiswaranandaji maharaj’s famous. What is our devotion to God and the world 50/50. What is 50/50. During Second World War, meat was very rare. The food was rare. Ration. So this rabbit meat was even rarer. So one restaurant’s ad read “Rabbit Meat Served Here”. One fellow, had not eaten for many years, many months. So he went and ordered a plate, big plate was given. How much meat rabbit will give if you take out all the fur? Big plate he was eating and eating and eating he knows what rabbit meat was. He never got any taste. Then he called the cook. Is there really rapid meat? He said yes. then why I'm not getting? Sir, you know rabbits are very scarce. So we have to mix with horsemeat. He asked what is the proportion? Cook said 50/50. What do you mean by 50/50. One horse? And one Rabbit, (Laughter)

So what is the worldly happiness and unhappiness proportion 50/50? Dhukka is like the horse. Sukha is like the Rabbit. But in Baghavan’s happiness there is not a trace of Dhukka.

So that is why it is called ananda. It is not called Sukha. Sukha, santosha, tushty these are all worldly degrees. But in God's Bliss, there is no degree. It is hundred percent only hundred percent. Because it doesn't have any opposite. So that is what sampada tava sripada bhava goshpada vari yatahai.

So what is God's wealth? Why what is God called in Sanskrit language? Baghavan. who is Baghavan ? he who has got Baga is called Baghavan. What is Baga? Baga consists of six characteristics – VairaGhia, SRI, Aishwarya, virya, where are ya like that one more. I forgot if the sixth.

(aiśvaryasya samagrasya

vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva

ṣaṇṇāṁ bhagam itīṅganā)

ऐश्वर्यस्य समग्रस्य वीर्यस्य यशसः श्रियः।

ज्ञान-वैराग्ययोश्चैव षण्णां भग इतीरणा॥

(Viṣṇu Purāṇa 6.5.47)

in infinite qualities that is called “Baga”; and he who possesses this one is called Baghavan.

This is the real sampada. On the first January 1886 and there were many direct disciple serving Sri Ramakrishna. None of them ever came there. All householders something then later on. They were asked, Sri Ramakrishna is bestowing his grace. Why did you not come to receive it? What are you talking about? Every day? First of all He is giving us. This is not a one-day phenomena is not a one-day phenomena. Every day He used to bestow his grace upon some people but that day it broke the Boundary, he was blessing whoever was coming, even then 2 fellows did not receive that day. Two fellows. Unfortunate people on that day later on they received it. Now, why did they not come they said something very important. Sharath Maharaj - he said he's like our father. Whatever wealth I have like father's wealth after his death goes to whom? To the children my wealth will go to my children. So what is my wealth. Sri Ramakrishna’s wealth?

Viveka, vairagya, bakthi and Gnana. So I will conclude this talk just commenting upon it. Viveka, vairagya, bakthi This is your sampada. And you see here Bill Gates billions of dollars billions of pounds So you ask what sampada you are very rich, what will you do with your will you eat? What will you do if you have money?

You get certain things, which you think will give you happiness. So ultimately what is the sampada? Only happiness But where is this this worldly happiness has got three problems. how many? what are the three? First of all it is limited.

You know any if you are eating a sweet you want to see nice things. So both the fellow who is serving you Rasagulla is a ferocious fellow. Your tongue is enjoying the Rasagulla but your eyes are fearing that fellow, isn't it?

So his words are like karpasa. Idumbas and thatakas. words like that. So it is limited first.

Secondly it always brings its opposite.

If you are enjoying a sweet always, oh for now it is okay. But when can I have it again? Of course dhukka. before eating sweet your to work 24 hours after eating also you have to work to digest it. It is in between a little bit of tickling of the tongue. Momentary happiness. Every sukha in this world brings bandana. What is bandana? I want it again and again and again. Understand it. Three doshas are there. Whereas Ananda is bereft of all the three. It is full. It is infinite. It doesn't bind you. It is not partial and you become free. It will make you free. This worldly a happiness will bind you more but Bagavan’s happiness will release you. It gives Mukthi. once you have that happiness you say I don't want anything else. I want only you. Prathikshamam varthamanam. so

sam¬pada tava śrī¬pada bhava-goṣpada-vāri yathāy |

Then the next sentence goes..

pre¬mār¬paṇa samadaraśana jagajana-duḥkha jāy

if we understand, what is an Avatara, premarpana – he is an embodiment of Prema. Prema comes out of knowledge. Because of prema Samadharsana. What is samadharsana? Equality. Not equanimity. Equality. Equal sightedness. What is equanimity, to keep the mind always calm & quiet. Equal vision means, there is no distinction..Low caste, high Caste, educated, illiterate, Rich, poor, learned & ignorant, we will never make such difference.

Like a mother, who has 5, 6 children she loves every one completely equally, even though she may give different treatment to suit the child’s capacity. But her love is completely equal. If anybody understands it, that person becomes free from all bondage. jagajana-duḥkha jāy.

We will discuss about it in the next class.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 10 on 23 June 2019

2025-01-29T07:45:38Z

R verma:

We are discussing the Avatāra Stotram. Here, Avatāra doesn't mean only Sri Rāmakrishna. Any Avatāra, who came in the past and who is going to come in future also.

So can it not change? It cannot change, because, one’s nature, can never be changed. God's nature cannot be changed.

That won't change. Why? Because they come with a power to give. What is the specialty of an Avatāra? A Jīvan-Mukta, you understand, One who has become Free. He also has the same knowledge. What is the difference? The difference is in the power. A Jīvan-Mukta can help hardly anybody, an Avatāra can help a huge number of people.

To contain that power, the person must have that capable vehicle. And that vehicle is called Satva-guna. So He has to come exactly in the same way. Any number of times He comes, He has to come exactly in the same way.

Avatāras do not come at the same time. Each time God comes only by Himself, but He can bring some companions with Him. One, after the other. Not in the same time. What happened last time when they came at the same time? Same thing is going to happen next time also. If Rāma and Krishna come separately they are very friendly. If they come at the same time… ( Parasurāma was an exception )You see, the Hindu concept of an Avatāra is - in whom so ever the power to do good is more manifest, He is an Avatāra .

So Hitler is not called an Avatāra. Only those, who do some positive, some good to humanity. So, one person is enough. And who knows better than God about politics. If two Avatāras come there will be a quarrel. So, He knows. He will come only one at a time. And it is the Same Being who comes again and again and again, okay.

Last class we were discussing Nirbhaya, Bhaya-Rachita. Nirbhaya gatasaṁśaya. First we discussed Tyāgīśvara he naravara dehapade anurāg.

Only by praying can we get love, devotion, discrimination, dispassion etc, and it should be only God's Grace. Without God's Grace, we cannot get God. From the beginning, in the middle, in the end - Grace, Grace and Grace, nothing but Grace. We have to take it for granted.

Just to illustrate this point, Shankarāchārya, you know, He was a follower of Jñāna-Mārga. Jñāna-Mārga means what? They don't accept Saguna Brahma, Nirguna Brahma they accept.

So the Divine Mother wanted to teach Him. One day He was walking. She, Divine mother, had taken the form of an old woman and She was lying in the way. It was a narrow way. Only one person can walk. It is not our Hindu custom that if somebody is lying you put your foot and walk over. That is disrespect. So Shankarāchārya said, ‘Mother please move’. She said, ‘I am unable to move. You make me move’. ‘I am unable to move, You make Me move’. And He touched Her to make Her move. He lost all movement. Then he understood it must be the mother only. Then He prayed. गतिस्त्वं गतिस्त्वं त्वमेका भवानि l

All these came out of one experience. Excepting Śaraṇāgati there is no other way.

( 5:52 mins )

So when a Jñāni, that means a Sādhaka, who is practicing Jñāna-Mārga, he says, Ahaṁ Brahmāsmi, what does that mean? He merges his Ahaṁ in Brahman. A Bhakta says from the very beginning that ‘Oh! Lord, I am nothing. You are everything’. Ultimately, whatever it is, we have to remove our egotism. There is no other way.

'''Śaraṇāgati''' - that is then only we get certain things - Devotion - When devotion comes what happens? The first thing, the first signs that we are having some devotion, fear goes away.

Now tell me what is the relationship between fear and worry? Can you tell me what is the relationship? Will you worry if you are not afraid of something? Only when you are frightened, somebody might do something to me, or somebody may take away something from me, fear comes. When there is fear and when we are helpless then worry comes. I hope you're able to follow me.

Suppose, you know, a small creature, a small insect comes. It can sting. So are you worried? ‘Is it going to sting me?’ You're not worried because the moment it comes near you can squash it. But if a big elephant comes and there is no way to go anywhere, then what is the first thing… first comes fear. Fear turns into worry.

Sri Rāmakrishna used to give this analogy. There was a Zamindār and there was a very poor fellow. This poor fellow had taken the Zamindār to court. Everybody thought how dare this poor fellow take a Zamindār to the court. But behind this poor fellow, there was an even bigger Zamindār there. Otherwise how dare he do that?

So, as soon as a devotee, he thinks I’m a small fellow. But as soon as he acquires devotion he becomes Fearless. How does he become fearless? Because, ‘Behind me my Mother is there; My Father is there; God is there. Who can do anything to me?’ That is the fearlessness that comes.

So Hanuman Singh story, you know? There was a Darwān, Hanuman Singh, at Dakshineswar. He used to wrestle. And a big wrestler had come. And the people, you know, they know this fellow was like a Rākshasa, Bakāsura, Bhimāsura. ( Have you heard what I said? Bhimasura! He looks like an asura. Whoever marries an asuri, what does he become? You understand? He married whom? Rākshasis also are not going to marry human beings. Human beings are there like a delicious Rasagulla. But the husband, he must be like that only. Excepting, Sūrpanakha was an exceptional case.)

So they arranged a wrestling match. From the day it was fixed, that fellow went on eating everyday eggs, chicken, Ghee, all that pushtikara āhāra. What was Hanuman Singh doing? He was eating only once a day, day by day will be coming thinner. But he used to come in the morning, make pranām to Thākur. He used to come in the evening make pranām. And Thākur blessed him, ‘You are going to win, don't worry’. Don't worry.

( 10:26 mins )

Did I tell you about ‘Don't worry Clinic’? Even if you heard you not remember it is. There was a Doctor who named his surgery ‘Don't worry Clinic’. So somebody was puzzled, intrigued. What do you mean by don't worry Clinic? He said look here, ‘Suppose you are sick, and you come to my surgery. Only two things can happen. Either you get well or you don't get well. If get well nothing to worry. If you don't get well only two things can happen. What is it? You would die, it means either you go to heaven or you go to hell. If you go to Heaven what is there to worry. But supposing you go to hell, you meet all your old friends there, so nothing to worry. Friends, are there. Without friends It is suffering. With friends It is majā hi majaa hai.

So a devotee as soon as he…. A child, Sri Rāmakrishna used to say - so long as the mother is not there, he is terribly frightened, worried. The moment the mother is, it is for the mother to worry about it. So that strength he will get, ‘My mother Is there, what is there for me to worry about?’ Is it not a fact?

Prahlāda, as an example. Best example. Was he worried? ‘My father is going to torture me, kill me, and all those things.’ ‘Do whatever you like. I have nothing to worry. It is my Father's, my Mother's worry.

And incidentally was Prahlāda looking upon Vishnu as mother or father? From our Viewpoint, it is both Mother and Father. From a spiritual point, there is no mother or father. It is a protective power. the soul. What is that power? I will I am the child of God and what is God? So atman.

So, if God is atman and I am the child of atman who am I? atman . I am atman. Atman doesn't have body mind. So there is nothing to lose, nothing to gain. So heya & upaheya both are not here. Heya, mean something to be discarded and upaheya means something to be obtained. Both will not be there.

So what is our problem? Either we Fearing losing something or not getting something which we want. That fearlessness Nirbhaya. That is why, Yagnavalkyar instructed Janaka and Janaka understood, realized that certificate was given by the guru. Abhayam Vi prapthosi Janaka:. Abhayam Vi prapthosi Janaka:.. Janaka, you have attained fearlessness because to fear there must be a second object. In Infinity where is the second object.

So gatasamsaya – there is no doubt when a person has direct experience of Truth there cannot be any any other type of knowledge. knowledge obtained by from the scriptures. Even from the guru. You may have faith, but Faith must be translated into fact, that means what? Fact can be only through Experience. Direct experience. Prathyaksha. it is called Prathyaksha. It is called aparoksha.

It is called the Para vidya. What is Para vidya? I become knowledge. Apara vidya. I have knowledge. So if we know all the scriptures, is it Para vidya or Apara vidya? Apara vidya.

Lower knowledge. I have. that's why you're having fun Mundakobanishad. So the disciple approaches the guru then he says teach the highest knowledge.

What is that? By knowing which every knowledge can be obtained; knowing which so Suppose there is there are a million ornaments made out of gold. You don't need to know if you this is a ring. This is a necklace. This is a bangle. you don't need to do to get obtained up you get the knowledge of gold then you get the knowledge of everything is because everything is nothing but an ornament.

always remember is nothing but pure gold. There is no object called ornament. There is only one object. What is the object only gold. Then what is the ornament - gold in a particular shape and the name and utility. This is Nama Rupa and the Prayojana is called ornament. Ornament is not a special object. Somehow we are under the delusion if it were an object a Goldsmith can take your gold, he can give you the ornament. because two objects. So if he take the gold he is taking with him the ornament also. if he takes the ornament is taking with it gold up.

So again, and again will emphasize there is no World Only God. What is the world then God with the name and forms is called the world and world without name and form is God.

What they did is they many times will repeat it because it is you know it but it doesn't go inside. Gatasamsaya - there is no doubt.

I am not able to hear you clearly.

Not to behind. God is the world. God with the name and form is world-like by a bangle is a shape of name a particular shape of material called gold and it is called because of particular utility it is called a bangle.

From the Practical point of view what we are discussing is - is the truth in theoretical form. It is the truth, but it is in a theoretical form. What is a theoretical form? I have not realized it. So what is a Sadhana? to say that earlier example, Swami Vivekananda said, what is karma yoga:- serving-man looking upon him as God. Shiva gnani jeeva seva. Clear? So long as what are we looking at? Anything? Jeeva?

Jeeva doesn't mean only man. Jiva means any living creature any non living creature also is Jiva only. So can you serve a non-living creature? Yes when you try to keep up environment rightly you're serving whom? God. Shiva because is very funny thing supposing you are saving a river from pollution. Looking upon the river as what? Ganaga naDhi, Yamuna or Brahmaputra, etc, etc, or a mountain or a forest? Whom are you really serving? Are you serving God or always serving yourself? If you save a forest who is saved? You are saved.

if you make a river pure, who is saved? you Are saved. whatever you do actually doesn't make anything any difference to God. It makes only difference to us. You understand now. So Sadhana is to look up on every single thing in this world with the eyes “This is divine”. The chair is divine as it is.

Okay, we will discuss this after the class is over.

We will discuss first point is I am not able to hear you Clearly. You have to come forward. Second is, Let us continue this class at the end of the class We will clarify it.

So gatasamsaya – Nirbhaya gatasamsaya.

Lajjaa in English language it translated as modesty or shamefulness. Because, when we have to do something why in what context Takur was giving this Upadesam to the devotee? He says that by taking God's name, you will progress in spiritual life; but you are feeling what do they other people think about me if I take God's name, they think this is a superstitious fool. He is not a practical person. This is even us.

Suppose you are asked her to dance here. Will you do it?

You don't do it, but you enjoy other people dancing. In the name of God, you know In Belur Math and other places- South India I have not seen- Belur Math on Takur’s Birthday & all 200 sadhus they go early morning go around – yashuse din manush dig eichule – all rhythmic Bhajan – dancing joyfully. They are dancing like this. Chaitanya mahaprabhu has introduced it. children also do that in Joyfulness, but when we become old, I should we dance what do they order the other fellow think about me? This is called Lajjaa.

But we are Shameless with regard to many other things. This shamelessness is a great quality I tell you even from the worldly point of view. Suppose you're invited for a feast. And such a nice dishes are there. One serving. Okay Normal. seconds serving a little less Normal; but okay; but you still feel I must have more. Then the host is telling “shall I give some more”? what do you say? No? No. No, we how do you say that? No, no, no no, no. (Big Laughter from audience)The Plate is here. He is saying no no no like that.

So if you if it is in person known to you, don't hesitate, eat shamelessly Takur’s teaching. After all he is offering and he what is there suppose he thinks you're ignorant. Okay, let him think he will lose. You will not lose anything. So eat shamelessly, meditate shamelessly, serve shamelessly All this Lajjaa, Bhaya don’t fear. What do the other people think about me.

So Modesty is necessary. But what type of modesty? Under what circumstances? so when you are doing something wrong modesty certainly is a big break. I am big devotee of Sri Ramakrishna. Can I do this wrong thing?

No, there is you see, if you have read study at holy mother’s teachings, modesty is the greatest ornament of every woman. Lajjaa mahad Bushanam. This is the greatest ornament for woman. So what what is it really there? It has nothing to do with fear of anything. They want shamelessly to exhibit their body that is called immodesty. There modesty is necessary.

Here in this case. Your modesty is preventing You by showing your devotional emotions you want to sing. That there is the in the gospel “Ma” was an elderly person Ramakrishnam was asking join in the singing, but what do the others think about me? But even if you don't sing also, they already think about you(Laughter) there is no nothing to lose.

Already they are thinking many bad things about you.

okay, like now you understand modesty could be both positive and negative. When shameful things, un rightful things are to be done, being modest means don't do it; and good things have to be done then break your the also called modesty. in fact modesty is a kind of fear. modesty is a kind of fear. What do the other people think about me. know in good things you you must break that modesty. That is what's Sri Ramakrishna meant.

If anything is preventing you from going nearer to God in the name of society, Good name, etc, Etc, then you break them. I can give one more example everything Suppose. There is a big very respectable, man. Big Rich Man and very powerful man, and some normal people They are taking God's name dancing. Would that man dare to come and dance with them? But if he is a devotee, he should not think I'm a big man and the rich man what do people think about me? Will they take advantage of me? This is another fear if I mix with other will they take undue advantage of me?

No, you have to be intelligent and the same time you express your devotion. Otherwise, this immodesty itself becomes a great obstruction. Your mind says go & jump. But your outward circumstances don't do it. so he actually you are harming yourself. So both meanings are there for everything fear for the bad thing is very good.

To do some shameful thing. I fear what do people think about is it good or bad? It is good because that will prevent you from doing something bad. What I'm trying to tell you fear is a very general concept, but fear in what sense are we talking? We are not fearing doing bad things. when. Nobody knows we can do many things, isn't it? If I can if I want to kill somebody? I don't kill. Why? because fear of Police, fear of public opinion. But if you get that fellow somewhere in the secret where you shoot him down will you fear?

You'll be glad isn't it? It was in Ireland. Ireland is a country where people Protestants and Catholics always fight with each other. So when they get any one of them gets the other one in darkness will be very happy one day A man was walking after seven o'clock suddenly fell to the butt of the gun. Are you a Catholic or a Protestant? with the others?

Other fellow also doesn’t know. So this fellow thought, if I say Catholic and he is Protestant he will kill me; if I tell him the protestant maybe he's Catholic and he will kill me. He simply said - you know what he said. “I am a Jew”. The fellow there, He jumped up and down and said boy. Oh boy. Am I the luckiest Arab in the whole world? Arab? Arabs want to kill Jews.(Laughter).

So what – every emotion has negative side and positive side. Many of us don't dare to do certain things because of this what is called unnecessary fear. It is all fear. Lajjaa is fear. Grina is also fear. Hatred. Terrible hatred is called Grina. agrea. Dvesha is a milder form. Grina, you look down upon that fellow bizarre psychological variations. But if they since the topic came and just taking it Kamsa hated Sri Krishna. Kamsa feared Krishna. Sisupala, Dantavakra hated Krishna.

So that is called Dvesha. But they did not look down upon. Krishna as an inferior person. They know the strength of Krishna. We don't dare to fight with him person-to-person. From behind. Yes. We can kill him. you understand now where as Grina means you look down upon that fellow like, you know Grina is more like when Earthworm or we see a cockroach comes to you.

when you see a cockroach, do you fear cockroach? And do you hate cockroaches, but you have Grina towards it?

There was this husband one day a swami asked and I am pleased with you. What do you want to become in your next birth? He said I want to become a cockroach. swami was shocked. Why? Because my wife fears only cockroach, not me. (Laughter).

You understand now Grina is looking as if it is the most inferior object in this world; any dirty thing we have Grina.

Some dung is there. Cow dung or some such thing. How do we look at it. Grina is there. Dvesha is much higher. What is very charana? We understand II know this of my enemy is a very powerful person. I can't look down upon by but I hate him because he is giving me trouble.

But all the three are variations of what? Fear all the variations what do people think there? Is that fear and I looked down upon some person. Lajjaa, Grina, Bhaya. Sri Ramakrishna used to say often for a devotee in the matter of taking God's name meditation, worship, dancing, singing of God's name. Do not cherish Lajjaa, Grina and Bhaya.

And we extend it - not Sri Ramakrishna, see when you're eating, eat shamelessly. You feel like eating at what do other people think they think I'm a glutton so when others are not there, what are you doing? And other people are not their food is available. What do you think you do? glutton only.

We are afraid to show ourselves in the Public Public. We want such a modest person. He eats only this much.

There is a fellow called Debdatta. He is seen eating only this much during day time. but you every day he was becoming like a Balloon round and round. . How can you become? Day time he is not eating. nighttime firing. Okay.

So Nirbhaya gatasamsaya. Dhruda nischaya his will becomes absolutely one-pointed. Why because he knows this is the most worthy object in this world.

And we also becomes Dhruda nischaya if we have the right discrimination and giving you small examples to make the point clear. However, there are two bottles one one is written “virulent poison”. Another is written chyavana prasa or some tonic. So unless you want to die, what would be your strongest will? Which one you want to take? Do you have shall I take this shall I take the other half will be thinking about it a hundred times? As soon as you know the moment poison out.

That is called Dhruda nischaya. without the least amount of doubt one pointedness of the Will is called Dhruda nischaya.

and Sri Ramakrishna Nirbhaya. See when people used to fear even in daytime to enter into that Panchavati jungle for fear of snakes, scorpions and the ghosts. Night time ghosts. Day time snakes.

Here in Bangalore only few days back one poisonous baby snake bit one small you boy a girl and girl why I was very shocked to hear the news that fellow. This is the season for snakes to give birth. So I did not know after reading there is when I'm walking I don't step into the rubble because if this is the season. who knows. so in one house one snake had given birth to a poisonous, baby.

And the watchman He shoo shoo like that. that fellow got so angry. This girl was coming down the stairs it went and bit immediately. They had to admit her in the hospital before she could have it if you could have been killed. because baby snake doesn't mean only babies will die. baby Snake can kill non babies also. So they got the poison and Anti poison injection. What I am trying to tell you is Sri Ramakrishna

absolutely no fear whole night he would go and sit under the Panchavati, naked also. Were there mosquitoes are not ?

Tell me the answer. Well Were there mosquitoes are not ? were they smaller or big and did they become big or not.

After Sri Ramakrishna started practicing meditation there. Did they become bigger not?

I understand now he had absolutely no fear. Freedom feared. You know that incident you read the then gatasamsaya Sri Ramakrishna knew Absolutely. No doubt whether Divine mother exists or not. He had no doubt. But what did he have mother? Can I have your darshan or not?

Then once he makes up his mind how Ramakrishnam makes up his mind is discussing with the help of his Ramakrishna’s life whenever Sri Ramakrishna was about to undertake a particular type of Sadhana. What is the first thing he will do he will divide his own mind into 2 one part of the mind to be examined the other part of the mind to exam. You will ask. Oh my

Do you really want to attain this only without a doubt in immediately without thinking if the other part of the mind says yes, I don't want anything else excepting this that is the first question second question. Are you ready to pay the payment? Whatever is required sacrifice. Sadhana, are you prepared to pay? What is our case both? case the answers is I will think later. Yes, even if we sometimes yes, I want to God are you prepared?

That is why God business is a dhivala business from the very beginning. You understand God business has is a foregone conclusion. It is dhivala business. dhivala business means failed business .

Why? For business to succeed three conditions are necessary. The first condition is there there must be the scarcity of material. because if it is available plenty everywhere. There will be no demand for it. then scarcity second is there must be really some demand for it? Thirdly? It must be priced so that the fellows who want to buy your capable of buying now. What is God's business God is available everywhere at all times.

Second condition is there are practically no Demanders.

Third condition is even if some rare fellow says o.k. I want God the price is so high. (Laughter)But you see enough is enough. I don't have that much price to pay. Understand how God's business is the Dhivala business even before it started.

Okay. Sri Ramakrishna had all these 3 qualities. That's why the Swami Vivekananda had Nirbhaya, Dhruda Nischaya, gatasamsaya. without the least bit of Doubts, What is the doubt to two points here? this is the best object. Therefore. I want only that object. Second I should be I am capable of obtaining it. This psychology, Most people don't know. I told you many times I will tell you again. You see all of us are citizens of India any one of us can become prime minister. So if I ask you how many of you would like to become Prime Minister?

How many of you would like to become Prime Minister?

Practically none. Does it mean that you don't want to become Prime Minister? You are saying I don't want to become Prime Minister. Does it mean you don't want to become Prime Minister? The thing is that first of all, even if you compete you won't get back even the deposit. Is it not a fact. we know it? Secondly even if we somehow get elected, The price because every gun is targeting only whom – Minister, PM etc.

All those fellows. These are facts.

That's why they always go with the with only bodyguards. They can't simply go like that; and they must have thick skins if they are frightened in getting your blood pressure goes up anytime. You see some beard blood pressure goes up. You know beard always associated with either sardarji or terrorists there is so we always fear, you know here also, we very Hindu Fears on musalman.

that's why they behave so politely

Your father, you know, what we wanted to take our Takur’s photo in front. There was a debate whether we should go from inside the compound or whether we should go outside the Compound because the masque is there.

Then we decided without making much noise, We will take it from outside. Yes. Your father was the DGP. And then he advised because there are fanatical fellows. They can raise a huge issue. Every Hindu is holding his breath because of the fear of Musalman. only when they enter into the ashram. Shhhh…That is what they also know.

Worst fellows in the world are Hindus. I am also included. Hindus are the greatest enemies of Hindus. Hindus are the Worst traitors. This is the fact I am telling. Even today that is the fact. who is stroking this hatred between Hindus and Muslims? Hindus and who is supporting the Muslims? Hindus go all your this your Ragul Gandhi, your Mamata Banerji all these fellows, What are they doing? for the sake of keeping their all goondas? 200 Muslims came into the poll when this poll was going on, to prevent Hindus from voting at all.

Openly it is coming. Even Modi could not do anything. You can see the idea. How long it is going to hold I don’t know.

Anyway, these are the characteristics. Nirbhaya, gatasamsaya – nishkarana - bakathasarana. Who is The Refuge of all devotees? Only God. But if God also becomes a businessman and says, what am I going to get out of your devotion?

Yes, I will take You under my wing but what are you going to pay if he demands, He is not going to get a single devotee? So nishkarana, he gives refuge to the devotees without expecting anything from the devotees. All that he wants to do. Oh Lord. You are my mother. You are my father I take refuge in you. Just want to hear That's why when Vibishana came with three ministers four ministers to Rama.

In Ramayana, before the war started, Vibishana advised Ravanasura, you are doing wrong thing, you give back Sita & take refuge at his feet. Rama will not harm you. He will give you shelter, I know him. but his brother says you are a parama sathru like cancer born in one's body; instead of helping me supporting me, You're advising me; get the hell out of here. And he got out of the hell. So he came to Rama.

Rama was testing everybody. What shall we do? Vibhishana came. Shall we give him shelter. Everybody said practically he is coming as a spy to find out. What is your Force Etc. Don't trust these Rakshasas. Then he asked Hanuman. Hanuman said, I know Vibhishana. I have seen him when I went there he is really a righteous person and he is your devotee. Rama knew all those things. and he utters ..Anybody says oh Rama , I take refuge in you once, there after he may leave me, But I will not leave him. This is my vratha.

I forgot the Sanskrit slokas.

(Valrico Ramayana-Huda Kanda 6:18:33)

(asked Eva prapannāya tava asmi iti ca yācate ||6-18-33

abhayam sarva bhūtebhyo dadāmi etad vratam mama |

33. yaachate = he who seeks; prapannaaya = refuge; sakR^ideva = just once; iti = saying that; asmi = I am; tava = yours; dadaami = I shall give; abhayam = assurance of safety; sarva bhuutebhyaH = against all types of beings; etat = this; mama = is my; vratam = pledge.

"He who seeks refuge in me just once, telling me that �I am yours', I shall give him assurance of safety against all types of beings. This is my solemn pledge.)

so wonderful slokas and this applies to all the avatars, whether it is Krishna chaitanya Ramakrishna Jesus Buddha – dharmam charanam gachchami, budhdham charanam gachchami. Ramakrishnam charanam gachchami. Only once.

He Takes our words at face value and he will never ever leave us. So this is what is being – nishkarana bakatha charana –

The second point about it is only he can give us the refuge. Why? God Alone can give us refuge. Nobody else can give refuge. Why? that they themselves are shelter less. (without shelter.) one fellow is being helplessly carried by the current of a river. Another fellow was thinking shall I jump or not into the river this fellow was?

Looking at you. Hey come with you. I will give you shelter. I will hold you that fellow himself is being carried away –

isko Hindi me kuch kahathehe. Kambal nahi chodethe”

You You know that. There were to sadhus in Uttar Kasi. you know, in uttar kashi winter season very very cold. They don't have warm clothing. They went out to take bath. One older sadhu & one younger sadhu. Suddenly they saw a thick blanket, floating. They thought God has given this blanket.

Elder man said to the younger one, go quickly and catch hold of it. And bring it to the shore. So this fellow jumped, went near the blanket, caught hold of the Kambly . He also started floating along with the Kambly. Then they are Elder one who's running by his side. He says a “ Kambli ko lia “ have not able to bring the Kambly here. All right, you come away. The Kambly is not allowing me to come away. It was a black bear once he caught hold of this fellow it is Not leaving him.

One fellow is helplessly being carried away. He dares to say to the other fellows you come and take refuge in me who in this world can save us everybody. We are all samsara Sagara. We are being floating away who can dare to say that I will give you refugee who can give? only God can give.

nishkarana, bakathasarana. Thyaji jati kulamaan- Sri Ramakrishna had given up three things. What is it? Jati, kula, mana.

What is mana? Sammana. I am a respectable person you belong to a kulena Brahmana.. So I am a Brahman. What is jathi? I belong to the Brahmana jati. We give up. When? The moment first we gave up before Üpanayana.er Eine if you don't allow me to take Biksha from Dhanee’s(servant maid) hands, I'm not going to take the sacred thread.

Young Takur receiving First Biksha from Dhani

The time itself he has given. Truth is what I want. Anything else is immaterial. Kula means what? Hindu brahmana family there are distinctions. A brahmana who is a cook, a brahmana who is a pujari. They look down in Bengal upon pujari brahmanas, because he is doing what is called a lowly job for the sake of a little bit of banana rice bundling. That is what Takur refused.

He is not condemning devotional worship. Most pujari here they do pooja for what? As a profession and for brahmana, it is degrading brahmana Kula. Because, brahmana a true Brahma has got only two what is called goals. Adyayana & abyasana; and they have now he must study the scriptures lead the life and if someone honestly takes comes to have knowledge. He must pass on that knowledge. These are the only two. anything else. So many cooks are there.

There are Brahmins. Most of our Ashrams whom do they employ - Brahmin Cooks only. now we are employing everybody because we are not getting Yeah, so that is how they are. Also looked down. brahmana as who serve under other people are also looked down. Who is a Kulena Brhmana He is highly respected among Brahmins because he leads. So kshudhiram kulena brahmana. Sri Ramakrishna

Was even more than that.

He gave up the sacred thread, And he used to go and clean the lavatories of the lavatory cleaners. whose lavatory? russix lavatory. Toilet. now, you can't call it lavatory. you call it, you know some a place where they answer calls of nature. There is nothing like level Indian lavatory are lavatory?. If you want to see true lavatory go to Japan. Japanese lavatory. It costs 20,000 UK pounds. Everything Other you know that I'm glad there's a big particular name for that. Bidet lavatory. You know that on the

(TOKYO, JAPAN - Modern high tech toilet with electronic bidet with signage standards for toilet bowls)

Yeah, if you want to to enjoy life, you should may be have must have one because the moment you sit – kya aram aye?

First class. It warms.

And then the temperature of the water automatically set. aid you don't need to do anything. just sit. It will do everything. And it is such a pleasant in the you don't feel like getting up from them.

Even for your bed also will not give so much of Suka. That is Japanese way.. But you know rushik - they used to dirty the place. Sri Ramakrishna used to go clean that place with his own hands and wipe it with his long hair, praying to oh mother, Let me not have pride I'm a brahmana. We are all children of the Divine mother from Divine mother's point of view. There is no low or too high. This is God giving up Kula.

Mana- brahmana is respected in society, but he never cared for the societies respect. One day Sri Ramakrishna was at room Baburam Maharaj he was sleeping in his room and one ram dayal babu at night. Sri Ramakrishna was jumping up and down. Suddenly they woke up. He was spitting I spit upon name and fame. I spit upon respect of people. I spit he started spitting there.

And to make a little bit fun, you know who is going to clean it tomorrow morning? Only holy mother has to clean that one. So you can do whatever you like and we'll be moving in That room. After spitting was it it was he taking care not to step on up on it. Never, never do such a thing. Anyway, these people were understood. What is it my God this man he is teaching us a lesson that we should never give we are all people, you know, if people don't give us a good seat When we are invited then we take offense. I know my experience. There were two Fast Friends woman both musicians good singers. So one day I went there whenever there is a function they sing together. this time. I saw the other lady has not come at all. Then what happened, I asked at the end of it. I don't see your friend. What happened?

Oh swamiji, she became very angry. She stopped coming to me. She stopped talking to me. I said what happened last time when I invited you. I was very busy arranging for Pooja. That lady came. I did not greet her. She took offense she stayed for a short time and then excusing something. She went after that no telephone talk. No talk. No greeting. Nothing. They used to come to the asthma but don't greet each other.

Devotees. Both are devotees? So you don't think we are very big like that, you know, so if we if somebody looks down at the something we take offense we take offense at everything. person looks take offense. He does not look take offense. he Smiles take offense. Does not smile, take offense. He speaks to you take offense. doesn't speak to you, take offense. We are waiting for that opportunity to take an offense. How much Ahankara is this. all related to Ahankara.

Sri Ramakrishna’s gospel. One day Keshav Chandra Sen. came. His turn came. Everybody was praising Keshav. Keshav wanted to tease Sri Ramakrishna to find out. so they were all praising him. Then who is he? Keshav is asking the fellow hosts, pointing to Sri Ramakrishna, who is he? Before anyone could reply, “I am the dust of the dust of the dust of your feet”.

Sri Ramakrishna was ready to face him. Keshav was better than anybody to Sri Ramakrishna. That's why Girish Chandra Ghosh used to say this time Sri Ramakrishna conquered the world through humility. He taught them how to make salutation to Saudhus. other they say like it.

Thyaji jati kula maan.

Then some before I conclude, In Mundakobanishad, is a beautiful saying. When a man realizes God, what happens to him.

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiś chidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare || 8 ||

(2.2.8-When he that is both high and low is seen, the knot of the heart is untied; all doubts are solved; and all his karma is consumed.)

When a person had Athma Sakshathkara - And what happens - bhidyate hṛdayagranthiś all the knots of ignorance are completely cut as under. They can never in Future come back to him. chidyante sarvasaṃśayāḥ all doubts will vanish forever why the Prathyaksha Dharsana.? kṣīyante cāsya karmāṇi all his Karma how many karmas - karma means karma-phala how many karma-phalas? Sanchitha, Prarbdha & Agaami.

Everything will be totally – gannagni: sarva karmani basmasath kuru - building the fire of knowledge how it burns all the Karma phalas. Sukha, dhukka everything is burnt that would be the result. That means he knows the atman.

Athma means I am not the body and mind therefore all doubts belong to whom. To the mind. All fears belong to whom? Mind. all knots belong to whom? Mind. all your Karma's belong to whom? Body. Karma means karma-phala it belongs to the body. So when body mind is not there what karma-phala will be there?

I am the Atman. So that is the result it gives.

sam¬pada tava śrī¬pada bhava-goṣpada-vāri yathāy |

what a beautiful one. sam¬pada tava your wealth. tava sam¬pada - means you work. Well bhava sampada. They wealth of the world. What is the comparison? Goshpada vāri yathāy yathāy means just like, goṣpada and vāri. goshpada means what - place where a cow puts its foot print. Supposing it depresses and then the rain comes how much water is accumulated in that mini pool. Only that laid him What is the water in the ocean? What is the comparison between this small puddle of water and that ocean of water? So like that bhava sampada bhava means samsara worldly wealth and your wealth? What is the comparison? Absolutely, no comparison therefore whoever gets your sampada.

They don't even look very that is something valuable. Is it something valuable? It is not only not valuable. It is counter valuable because it always brings what dhukka so what is the Suka: dhukka ratio. World’s Suka: dhukka ratio current C What is it? 50 :50. 50 50.

50 50 like A horse and a rabbit. Understand the story A horse and a rabbit. Is swami Yathiswaranandaji maharaj’s famous. What is our devotion to God and the world 50/50. What is 50/50. During Second World War, meat was very rare. The food was rare. Ration. So this rabbit meat was even rarer. So one restaurant’s ad read “Rabbit Meat Served Here”. One fellow, had not eaten for many years, many months. So he went and ordered a plate, big plate was given. How much meat rabbit will give if you take out all the fur? Big plate he was eating and eating and eating he knows what rabbit meat was. He never got any taste. Then he called the cook. Is there really rapid meat? He said yes. then why I'm not getting? Sir, you know rabbits are very scarce. So we have to mix with horsemeat. He asked what is the proportion? Cook said 50/50. What do you mean by 50/50. One horse? And one Rabbit, (Laughter)

So what is the worldly happiness and unhappiness proportion 50/50? Dhukka is like the horse. Sukha is like the Rabbit. But in Baghavan’s happiness there is not a trace of Dhukka.

So that is why it is called ananda. It is not called Sukha. Sukha, santosha, tushty these are all worldly degrees. But in God's Bliss, there is no degree. It is hundred percent only hundred percent. Because it doesn't have any opposite. So that is what sampada tava sripada bhava goshpada vari yatahai.

So what is God's wealth? Why what is God called in Sanskrit language? Baghavan. who is Baghavan ? he who has got Baga is called Baghavan. What is Baga? Baga consists of six characteristics – VairaGhia, SRI, Aishwarya, virya, where are ya like that one more. I forgot if the sixth.

(aiśvaryasya samagrasya

vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva

ṣaṇṇāṁ bhagam itīṅganā)

ऐश्वर्यस्य समग्रस्य वीर्यस्य यशसः श्रियः।

ज्ञान-वैराग्ययोश्चैव षण्णां भग इतीरणा॥

(Viṣṇu Purāṇa 6.5.47)

in infinite qualities that is called “Baga”; and he who possesses this one is called Baghavan.

This is the real sampada. On the first January 1886 and there were many direct disciple serving Sri Ramakrishna. None of them ever came there. All householders something then later on. They were asked, Sri Ramakrishna is bestowing his grace. Why did you not come to receive it? What are you talking about? Every day? First of all He is giving us. This is not a one-day phenomena is not a one-day phenomena. Every day He used to bestow his grace upon some people but that day it broke the Boundary, he was blessing whoever was coming, even then 2 fellows did not receive that day. Two fellows. Unfortunate people on that day later on they received it. Now, why did they not come they said something very important. Sharath Maharaj - he said he's like our father. Whatever wealth I have like father's wealth after his death goes to whom? To the children my wealth will go to my children. So what is my wealth. Sri Ramakrishna’s wealth?

Viveka, vairagya, bakthi and Gnana. So I will conclude this talk just commenting upon it. Viveka, vairagya, bakthi This is your sampada. And you see here Bill Gates billions of dollars billions of pounds So you ask what sampada you are very rich, what will you do with your will you eat? What will you do if you have money?

You get certain things, which you think will give you happiness. So ultimately what is the sampada? Only happiness But where is this this worldly happiness has got three problems. how many? what are the three? First of all it is limited.

You know any if you are eating a sweet you want to see nice things. So both the fellow who is serving you Rasagulla is a ferocious fellow. Your tongue is enjoying the Rasagulla but your eyes are fearing that fellow, isn't it?

So his words are like karpasa. Idumbas and thatakas. words like that. So it is limited first.

Secondly it always brings its opposite.

If you are enjoying a sweet always, oh for now it is okay. But when can I have it again? Of course dhukka. before eating sweet your to work 24 hours after eating also you have to work to digest it. It is in between a little bit of tickling of the tongue. Momentary happiness. Every sukha in this world brings bandana. What is bandana? I want it again and again and again. Understand it. Three doshas are there. Whereas Ananda is bereft of all the three. It is full. It is infinite. It doesn't bind you. It is not partial and you become free. It will make you free. This worldly a happiness will bind you more but Bagavan’s happiness will release you. It gives Mukthi. once you have that happiness you say I don't want anything else. I want only you. Prathikshamam varthamanam. so

sam¬pada tava śrī¬pada bhava-goṣpada-vāri yathāy |

Then the next sentence goes..

pre¬mār¬paṇa samadaraśana jagajana-duḥkha jāy

if we understand, what is an Avatara, premarpana – he is an embodiment of Prema. Prema comes out of knowledge. Because of prema Samadharsana. What is samadharsana? Equality. Not equanimity. Equality. Equal sightedness. What is equanimity, to keep the mind always calm & quiet. Equal vision means, there is no distinction..Low caste, high Caste, educated, illiterate, Rich, poor, learned & ignorant, we will never make such difference.

Like a mother, who has 5, 6 children she loves every one completely equally, even though she may give different treatment to suit the child’s capacity. But her love is completely equal. If anybody understands it, that person becomes free from all bondage. jagajana-duḥkha jāy.

We will discuss about it in the next class.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 10 on 23 June 2019

2025-01-06T07:49:31Z

R verma:

We are discussing the Avatāra Stotram. Here, Avatāra doesn't mean only Sri Rāmakrishna. Any Avatāra, who came in the past and who is going to come in future also.

So can it not change? It cannot change, because, one’s nature, can never be changed. God's nature cannot be changed.

That won't change. Why? Because they come with a power to give. What is the specialty of an Avatāra? A Jīvan-Mukta, you understand, One who has become Free. He also has the same knowledge. What is the difference? The difference is in the power. A Jīvan-Mukta can help hardly anybody, an Avatāra can help a huge number of people.

To contain that power, the person must have that capable vehicle. And that vehicle is called Satva-guna. So He has to come exactly in the same way. Any number of times He comes, He has to come exactly in the same way.

Avatāras do not come at the same time. Each time God comes only by Himself, but He can bring some companions with Him. One, after the other. Not in the same time. What happened last time when they came at the same time? Same thing is going to happen next time also. If Rāma and Krishna come separately they are very friendly. If they come at the same time… ( Parasurāma was an exception )You see, the Hindu concept of an Avatāra is - in whom so ever the power to do good is more manifest, He is an Avatāra .

So Hitler is not called an Avatāra. Only those, who do some positive, some good to humanity. So, one person is enough. And who knows better than God about politics. If two Avatāras come there will be a quarrel. So, He knows. He will come only one at a time. And it is the Same Being who comes again and again and again, okay.

Last class we were discussing Nirbhaya, Bhaya-Rachita. Nirbhaya gatasaṁśaya. First we discussed Tyāgīśvara he naravara dehapade anurāg.

Only by praying can we get love, devotion, discrimination, dispassion etc, and it should be only God's Grace. Without God's Grace, we cannot get God. From the beginning, in the middle, in the end - Grace, Grace and Grace, nothing but Grace. We have to take it for granted.

Just to illustrate this point, Shankarāchārya, you know, He was a follower of Jñāna-Mārga. Jñāna-Mārga means what? They don't accept Saguna Brahma, Nirguna Brahma they accept.

So the Divine Mother wanted to teach Him. One day He was walking. She, Divine mother, had taken the form of an old woman and She was lying in the way. It was a narrow way. Only one person can walk. It is not our Hindu custom that if somebody is lying you put your foot and walk over. That is disrespect. So Shankarāchārya said, ‘Mother please move’. She said, ‘I am unable to move. You make me move’. ‘I am unable to move, you make me move’. And He touched Her to make Her move. He lost all movement. Then he understood it must be the mother only. Then he prayed.

( 5:33 mins )

गतिस्त्वं गतिस्त्वं त्वमेका भवानि ( gatistvaṁ gatistvaṁ tvamēkā bhavāni ) (Bhavani Ashtakam)

All these came out of one experience. Excepting Śaraṇāgati there is no other way.

So when a Jñāni, that means a Sādaka who is practicing Jñāna-Mārga, he says, Ahaṁ Brahmāsmi, what does that mean? He merges his Ahaṁ in Brahman. A Bhakta says from the very beginning that ‘Oh! Lord, I am nothing. You are everything’. Ultimately, whatever it is, we have to remove our egotism. There is no other way. Śaraṇāgati that is then only we get certain things, devotion. When devotion comes what happens the first thing, the first signs that we are having some devotion, fear goes away.

Now tell me what is the relationship between fear and worry. Can you tell me what is the relationship? Will you worry if you are not afraid of something. Only when you are frightened, somebody might do something to me or somebody may take away something from me, fear comes. when there is fear and when we are helpless then worry comes. I hope you're able to follow me because you know there is a is small must creature.

A small insect comes. it. can sting. So are you worried? Is it going to sting me? You're not worried because the moment it comes near me you can squash it. But if a big elephant comes and that is no way to go Anywhere, then what is the thing for us to come first fear. fear here comes in to worry, but when a person Let me first put Sri Ramakrishna used to give this analogy. There was a Zamindhaar and there was a very poor fellow. this poor fellow had taken the Zamindhaar to the court. Everybody understood how dare this poor fellow take a Zamindhaar to the court. Behind this poor fellow, There is even bigger Zamindhaar is there. Otherwise, How dare he do that?

So, as a Devotee he thinks on small fellow. As soon as he acquires devotion he becomes Fearless. How do they become Fearless? Because, behind me my mother is there; my father is their; God is there. who can do anything to me. That is the fearlessness that comes. So Hanuman Singh story, you know, it was a Dharvan Hanuman Singh at Dhakshineswar. He used to wrestle. And a big wrestler had come. And the people, you know, they know this fellow was like a Rakshasa. Like Bakasura, Bhimasura. Have you heard what I said? The Bhimasura .he looks like Bhimasura. who we are very simple what you understand. He married who it is. Yeah, I know Rakshasis not going to marry human beings.

human beings are there like a delicious Rasagulla. But the husband he must be like that only. Excepting Soorpanaka which is an exceptional case.

So they arranged one wrestling match. the day it was fixed. That fellow went on eating everyday eggs, chicken, Ghee pushtikara Bhojana. what was Hanuman Singh doing he was he was eating only once a day day by day will be coming like that. But what was used to come in the morning make pranam to Takur(Sri Ramakrishna).he used to come in the evening make pranam .and Takur blessed him , you are going to win; don't worry. Don't worry.

Did I tell you don't worry Clinic? Even if you heard you not remember it is. There was one Doctor Who Named his surgery “don't worry Clinic”. So somebody wasn't intrigued. What do you mean by don't worry Clinic? He said look here suppose you are sick and you come to my surgery. Only two things can happen. Either you get well or you don't get well. If you, if you get well nothing to worry, so if you don't get well only two things can happen. What is it either you would die; it means either you go to heaven or you go to hell?

If you go to Heaven what is there to worry. But supposing you were to hell, you meet all your old friends there; (Laughter) nothing to worry.

Friends, are there. Without friends It is suffering. With friends It is majaan hi majaa hai. So a devotee as soon as he saved - so long as mother is not there he is terribly frightened worried. the moment mother is, there this is it is for the mother to worry about it. So that strength he will get. my mother Is there. what is there for me to worry about? is it not a fact? Prahlada example. Latest example, was he worried? My father is going to torture me kill me and all those things do whatever you like. I have nothing to worry. It is my father's my mother's body and incidentally was - Prahlada looking upon Vishnu as mother or his father. Mother.

It is only know from our Viewpoint. It is both mother and father from a spiritual point. There is no mother or father has a protective power the soul. What is that power? I will I am the child of God and what is God? So atman.

So, if God is atman and I am the child of atman who am I? atman . I am atman. Atman doesn't have body mind. So there is nothing to lose, nothing to gain. So heya & upaheya both are not here. Heya, mean something to be discarded and upaheya means something to be obtained. Both will not be there.

So what is our problem? Either we Fearing losing something or not getting something which we want. That fearlessness Nirbhaya. That is why, Yagnavalkyar instructed Janaka and Janaka understood, realized that certificate was given by the guru. Abhayam Vi prapthosi Janaka:. Abhayam Vi prapthosi Janaka:.. Janaka, you have attained fearlessness because to fear there must be a second object. In Infinity where is the second object.

So gatasamsaya – there is no doubt when a person has direct experience of Truth there cannot be any any other type of knowledge. knowledge obtained by from the scriptures. Even from the guru. You may have faith, but Faith must be translated into fact, that means what? Fact can be only through Experience. Direct experience. Prathyaksha. it is called Prathyaksha. It is called aparoksha.

It is called the Para vidya. What is Para vidya? I become knowledge. Apara vidya. I have knowledge. So if we know all the scriptures, is it Para vidya or Apara vidya? Apara vidya.

Lower knowledge. I have. that's why you're having fun Mundakobanishad. So the disciple approaches the guru then he says teach the highest knowledge.

What is that? By knowing which every knowledge can be obtained; knowing which so Suppose there is there are a million ornaments made out of gold. You don't need to know if you this is a ring. This is a necklace. This is a bangle. you don't need to do to get obtained up you get the knowledge of gold then you get the knowledge of everything is because everything is nothing but an ornament.

always remember is nothing but pure gold. There is no object called ornament. There is only one object. What is the object only gold. Then what is the ornament - gold in a particular shape and the name and utility. This is Nama Rupa and the Prayojana is called ornament. Ornament is not a special object. Somehow we are under the delusion if it were an object a Goldsmith can take your gold, he can give you the ornament. because two objects. So if he take the gold he is taking with him the ornament also. if he takes the ornament is taking with it gold up.

So again, and again will emphasize there is no World Only God. What is the world then God with the name and forms is called the world and world without name and form is God.

What they did is they many times will repeat it because it is you know it but it doesn't go inside. Gatasamsaya - there is no doubt.

I am not able to hear you clearly.

Not to behind. God is the world. God with the name and form is world-like by a bangle is a shape of name a particular shape of material called gold and it is called because of particular utility it is called a bangle.

From the Practical point of view what we are discussing is - is the truth in theoretical form. It is the truth, but it is in a theoretical form. What is a theoretical form? I have not realized it. So what is a Sadhana? to say that earlier example, Swami Vivekananda said, what is karma yoga:- serving-man looking upon him as God. Shiva gnani jeeva seva. Clear? So long as what are we looking at? Anything? Jeeva?

Jeeva doesn't mean only man. Jiva means any living creature any non living creature also is Jiva only. So can you serve a non-living creature? Yes when you try to keep up environment rightly you're serving whom? God. Shiva because is very funny thing supposing you are saving a river from pollution. Looking upon the river as what? Ganaga naDhi, Yamuna or Brahmaputra, etc, etc, or a mountain or a forest? Whom are you really serving? Are you serving God or always serving yourself? If you save a forest who is saved? You are saved.

if you make a river pure, who is saved? you Are saved. whatever you do actually doesn't make anything any difference to God. It makes only difference to us. You understand now. So Sadhana is to look up on every single thing in this world with the eyes “This is divine”. The chair is divine as it is.

Okay, we will discuss this after the class is over.

We will discuss first point is I am not able to hear you Clearly. You have to come forward. Second is, Let us continue this class at the end of the class We will clarify it.

So gatasamsaya – Nirbhaya gatasamsaya.

Lajjaa in English language it translated as modesty or shamefulness. Because, when we have to do something why in what context Takur was giving this Upadesam to the devotee? He says that by taking God's name, you will progress in spiritual life; but you are feeling what do they other people think about me if I take God's name, they think this is a superstitious fool. He is not a practical person. This is even us.

Suppose you are asked her to dance here. Will you do it?

You don't do it, but you enjoy other people dancing. In the name of God, you know In Belur Math and other places- South India I have not seen- Belur Math on Takur’s Birthday & all 200 sadhus they go early morning go around – yashuse din manush dig eichule – all rhythmic Bhajan – dancing joyfully. They are dancing like this. Chaitanya mahaprabhu has introduced it. children also do that in Joyfulness, but when we become old, I should we dance what do they order the other fellow think about me? This is called Lajjaa.

But we are Shameless with regard to many other things. This shamelessness is a great quality I tell you even from the worldly point of view. Suppose you're invited for a feast. And such a nice dishes are there. One serving. Okay Normal. seconds serving a little less Normal; but okay; but you still feel I must have more. Then the host is telling “shall I give some more”? what do you say? No? No. No, we how do you say that? No, no, no no, no. (Big Laughter from audience)The Plate is here. He is saying no no no like that.

So if you if it is in person known to you, don't hesitate, eat shamelessly Takur’s teaching. After all he is offering and he what is there suppose he thinks you're ignorant. Okay, let him think he will lose. You will not lose anything. So eat shamelessly, meditate shamelessly, serve shamelessly All this Lajjaa, Bhaya don’t fear. What do the other people think about me.

So Modesty is necessary. But what type of modesty? Under what circumstances? so when you are doing something wrong modesty certainly is a big break. I am big devotee of Sri Ramakrishna. Can I do this wrong thing?

No, there is you see, if you have read study at holy mother’s teachings, modesty is the greatest ornament of every woman. Lajjaa mahad Bushanam. This is the greatest ornament for woman. So what what is it really there? It has nothing to do with fear of anything. They want shamelessly to exhibit their body that is called immodesty. There modesty is necessary.

Here in this case. Your modesty is preventing You by showing your devotional emotions you want to sing. That there is the in the gospel “Ma” was an elderly person Ramakrishnam was asking join in the singing, but what do the others think about me? But even if you don't sing also, they already think about you(Laughter) there is no nothing to lose.

Already they are thinking many bad things about you.

okay, like now you understand modesty could be both positive and negative. When shameful things, un rightful things are to be done, being modest means don't do it; and good things have to be done then break your the also called modesty. in fact modesty is a kind of fear. modesty is a kind of fear. What do the other people think about me. know in good things you you must break that modesty. That is what's Sri Ramakrishna meant.

If anything is preventing you from going nearer to God in the name of society, Good name, etc, Etc, then you break them. I can give one more example everything Suppose. There is a big very respectable, man. Big Rich Man and very powerful man, and some normal people They are taking God's name dancing. Would that man dare to come and dance with them? But if he is a devotee, he should not think I'm a big man and the rich man what do people think about me? Will they take advantage of me? This is another fear if I mix with other will they take undue advantage of me?

No, you have to be intelligent and the same time you express your devotion. Otherwise, this immodesty itself becomes a great obstruction. Your mind says go & jump. But your outward circumstances don't do it. so he actually you are harming yourself. So both meanings are there for everything fear for the bad thing is very good.

To do some shameful thing. I fear what do people think about is it good or bad? It is good because that will prevent you from doing something bad. What I'm trying to tell you fear is a very general concept, but fear in what sense are we talking? We are not fearing doing bad things. when. Nobody knows we can do many things, isn't it? If I can if I want to kill somebody? I don't kill. Why? because fear of Police, fear of public opinion. But if you get that fellow somewhere in the secret where you shoot him down will you fear?

You'll be glad isn't it? It was in Ireland. Ireland is a country where people Protestants and Catholics always fight with each other. So when they get any one of them gets the other one in darkness will be very happy one day A man was walking after seven o'clock suddenly fell to the butt of the gun. Are you a Catholic or a Protestant? with the others?

Other fellow also doesn’t know. So this fellow thought, if I say Catholic and he is Protestant he will kill me; if I tell him the protestant maybe he's Catholic and he will kill me. He simply said - you know what he said. “I am a Jew”. The fellow there, He jumped up and down and said boy. Oh boy. Am I the luckiest Arab in the whole world? Arab? Arabs want to kill Jews.(Laughter).

So what – every emotion has negative side and positive side. Many of us don't dare to do certain things because of this what is called unnecessary fear. It is all fear. Lajjaa is fear. Grina is also fear. Hatred. Terrible hatred is called Grina. agrea. Dvesha is a milder form. Grina, you look down upon that fellow bizarre psychological variations. But if they since the topic came and just taking it Kamsa hated Sri Krishna. Kamsa feared Krishna. Sisupala, Dantavakra hated Krishna.

So that is called Dvesha. But they did not look down upon. Krishna as an inferior person. They know the strength of Krishna. We don't dare to fight with him person-to-person. From behind. Yes. We can kill him. you understand now where as Grina means you look down upon that fellow like, you know Grina is more like when Earthworm or we see a cockroach comes to you.

when you see a cockroach, do you fear cockroach? And do you hate cockroaches, but you have Grina towards it?

There was this husband one day a swami asked and I am pleased with you. What do you want to become in your next birth? He said I want to become a cockroach. swami was shocked. Why? Because my wife fears only cockroach, not me. (Laughter).

You understand now Grina is looking as if it is the most inferior object in this world; any dirty thing we have Grina.

Some dung is there. Cow dung or some such thing. How do we look at it. Grina is there. Dvesha is much higher. What is very charana? We understand II know this of my enemy is a very powerful person. I can't look down upon by but I hate him because he is giving me trouble.

But all the three are variations of what? Fear all the variations what do people think there? Is that fear and I looked down upon some person. Lajjaa, Grina, Bhaya. Sri Ramakrishna used to say often for a devotee in the matter of taking God's name meditation, worship, dancing, singing of God's name. Do not cherish Lajjaa, Grina and Bhaya.

And we extend it - not Sri Ramakrishna, see when you're eating, eat shamelessly. You feel like eating at what do other people think they think I'm a glutton so when others are not there, what are you doing? And other people are not their food is available. What do you think you do? glutton only.

We are afraid to show ourselves in the Public Public. We want such a modest person. He eats only this much.

There is a fellow called Debdatta. He is seen eating only this much during day time. but you every day he was becoming like a Balloon round and round. . How can you become? Day time he is not eating. nighttime firing. Okay.

So Nirbhaya gatasamsaya. Dhruda nischaya his will becomes absolutely one-pointed. Why because he knows this is the most worthy object in this world.

And we also becomes Dhruda nischaya if we have the right discrimination and giving you small examples to make the point clear. However, there are two bottles one one is written “virulent poison”. Another is written chyavana prasa or some tonic. So unless you want to die, what would be your strongest will? Which one you want to take? Do you have shall I take this shall I take the other half will be thinking about it a hundred times? As soon as you know the moment poison out.

That is called Dhruda nischaya. without the least amount of doubt one pointedness of the Will is called Dhruda nischaya.

and Sri Ramakrishna Nirbhaya. See when people used to fear even in daytime to enter into that Panchavati jungle for fear of snakes, scorpions and the ghosts. Night time ghosts. Day time snakes.

Here in Bangalore only few days back one poisonous baby snake bit one small you boy a girl and girl why I was very shocked to hear the news that fellow. This is the season for snakes to give birth. So I did not know after reading there is when I'm walking I don't step into the rubble because if this is the season. who knows. so in one house one snake had given birth to a poisonous, baby.

And the watchman He shoo shoo like that. that fellow got so angry. This girl was coming down the stairs it went and bit immediately. They had to admit her in the hospital before she could have it if you could have been killed. because baby snake doesn't mean only babies will die. baby Snake can kill non babies also. So they got the poison and Anti poison injection. What I am trying to tell you is Sri Ramakrishna

absolutely no fear whole night he would go and sit under the Panchavati, naked also. Were there mosquitoes are not ?

Tell me the answer. Well Were there mosquitoes are not ? were they smaller or big and did they become big or not.

After Sri Ramakrishna started practicing meditation there. Did they become bigger not?

I understand now he had absolutely no fear. Freedom feared. You know that incident you read the then gatasamsaya Sri Ramakrishna knew Absolutely. No doubt whether Divine mother exists or not. He had no doubt. But what did he have mother? Can I have your darshan or not?

Then once he makes up his mind how Ramakrishnam makes up his mind is discussing with the help of his Ramakrishna’s life whenever Sri Ramakrishna was about to undertake a particular type of Sadhana. What is the first thing he will do he will divide his own mind into 2 one part of the mind to be examined the other part of the mind to exam. You will ask. Oh my

Do you really want to attain this only without a doubt in immediately without thinking if the other part of the mind says yes, I don't want anything else excepting this that is the first question second question. Are you ready to pay the payment? Whatever is required sacrifice. Sadhana, are you prepared to pay? What is our case both? case the answers is I will think later. Yes, even if we sometimes yes, I want to God are you prepared?

That is why God business is a dhivala business from the very beginning. You understand God business has is a foregone conclusion. It is dhivala business. dhivala business means failed business .

Why? For business to succeed three conditions are necessary. The first condition is there there must be the scarcity of material. because if it is available plenty everywhere. There will be no demand for it. then scarcity second is there must be really some demand for it? Thirdly? It must be priced so that the fellows who want to buy your capable of buying now. What is God's business God is available everywhere at all times.

Second condition is there are practically no Demanders.

Third condition is even if some rare fellow says o.k. I want God the price is so high. (Laughter)But you see enough is enough. I don't have that much price to pay. Understand how God's business is the Dhivala business even before it started.

Okay. Sri Ramakrishna had all these 3 qualities. That's why the Swami Vivekananda had Nirbhaya, Dhruda Nischaya, gatasamsaya. without the least bit of Doubts, What is the doubt to two points here? this is the best object. Therefore. I want only that object. Second I should be I am capable of obtaining it. This psychology, Most people don't know. I told you many times I will tell you again. You see all of us are citizens of India any one of us can become prime minister. So if I ask you how many of you would like to become Prime Minister?

How many of you would like to become Prime Minister?

Practically none. Does it mean that you don't want to become Prime Minister? You are saying I don't want to become Prime Minister. Does it mean you don't want to become Prime Minister? The thing is that first of all, even if you compete you won't get back even the deposit. Is it not a fact. we know it? Secondly even if we somehow get elected, The price because every gun is targeting only whom – Minister, PM etc.

All those fellows. These are facts.

That's why they always go with the with only bodyguards. They can't simply go like that; and they must have thick skins if they are frightened in getting your blood pressure goes up anytime. You see some beard blood pressure goes up. You know beard always associated with either sardarji or terrorists there is so we always fear, you know here also, we very Hindu Fears on musalman.

that's why they behave so politely

Your father, you know, what we wanted to take our Takur’s photo in front. There was a debate whether we should go from inside the compound or whether we should go outside the Compound because the masque is there.

Then we decided without making much noise, We will take it from outside. Yes. Your father was the DGP. And then he advised because there are fanatical fellows. They can raise a huge issue. Every Hindu is holding his breath because of the fear of Musalman. only when they enter into the ashram. Shhhh…That is what they also know.

Worst fellows in the world are Hindus. I am also included. Hindus are the greatest enemies of Hindus. Hindus are the Worst traitors. This is the fact I am telling. Even today that is the fact. who is stroking this hatred between Hindus and Muslims? Hindus and who is supporting the Muslims? Hindus go all your this your Ragul Gandhi, your Mamata Banerji all these fellows, What are they doing? for the sake of keeping their all goondas? 200 Muslims came into the poll when this poll was going on, to prevent Hindus from voting at all.

Openly it is coming. Even Modi could not do anything. You can see the idea. How long it is going to hold I don’t know.

Anyway, these are the characteristics. Nirbhaya, gatasamsaya – nishkarana - bakathasarana. Who is The Refuge of all devotees? Only God. But if God also becomes a businessman and says, what am I going to get out of your devotion?

Yes, I will take You under my wing but what are you going to pay if he demands, He is not going to get a single devotee? So nishkarana, he gives refuge to the devotees without expecting anything from the devotees. All that he wants to do. Oh Lord. You are my mother. You are my father I take refuge in you. Just want to hear That's why when Vibishana came with three ministers four ministers to Rama.

In Ramayana, before the war started, Vibishana advised Ravanasura, you are doing wrong thing, you give back Sita & take refuge at his feet. Rama will not harm you. He will give you shelter, I know him. but his brother says you are a parama sathru like cancer born in one's body; instead of helping me supporting me, You're advising me; get the hell out of here. And he got out of the hell. So he came to Rama.

Rama was testing everybody. What shall we do? Vibhishana came. Shall we give him shelter. Everybody said practically he is coming as a spy to find out. What is your Force Etc. Don't trust these Rakshasas. Then he asked Hanuman. Hanuman said, I know Vibhishana. I have seen him when I went there he is really a righteous person and he is your devotee. Rama knew all those things. and he utters ..Anybody says oh Rama , I take refuge in you once, there after he may leave me, But I will not leave him. This is my vratha.

I forgot the Sanskrit slokas.

(Valrico Ramayana-Huda Kanda 6:18:33)

(asked Eva prapannāya tava asmi iti ca yācate ||6-18-33

abhayam sarva bhūtebhyo dadāmi etad vratam mama |

33. yaachate = he who seeks; prapannaaya = refuge; sakR^ideva = just once; iti = saying that; asmi = I am; tava = yours; dadaami = I shall give; abhayam = assurance of safety; sarva bhuutebhyaH = against all types of beings; etat = this; mama = is my; vratam = pledge.

"He who seeks refuge in me just once, telling me that �I am yours', I shall give him assurance of safety against all types of beings. This is my solemn pledge.)

so wonderful slokas and this applies to all the avatars, whether it is Krishna chaitanya Ramakrishna Jesus Buddha – dharmam charanam gachchami, budhdham charanam gachchami. Ramakrishnam charanam gachchami. Only once.

He Takes our words at face value and he will never ever leave us. So this is what is being – nishkarana bakatha charana –

The second point about it is only he can give us the refuge. Why? God Alone can give us refuge. Nobody else can give refuge. Why? that they themselves are shelter less. (without shelter.) one fellow is being helplessly carried by the current of a river. Another fellow was thinking shall I jump or not into the river this fellow was?

Looking at you. Hey come with you. I will give you shelter. I will hold you that fellow himself is being carried away –

isko Hindi me kuch kahathehe. Kambal nahi chodethe”

You You know that. There were to sadhus in Uttar Kasi. you know, in uttar kashi winter season very very cold. They don't have warm clothing. They went out to take bath. One older sadhu & one younger sadhu. Suddenly they saw a thick blanket, floating. They thought God has given this blanket.

Elder man said to the younger one, go quickly and catch hold of it. And bring it to the shore. So this fellow jumped, went near the blanket, caught hold of the Kambly . He also started floating along with the Kambly. Then they are Elder one who's running by his side. He says a “ Kambli ko lia “ have not able to bring the Kambly here. All right, you come away. The Kambly is not allowing me to come away. It was a black bear once he caught hold of this fellow it is Not leaving him.

One fellow is helplessly being carried away. He dares to say to the other fellows you come and take refuge in me who in this world can save us everybody. We are all samsara Sagara. We are being floating away who can dare to say that I will give you refugee who can give? only God can give.

nishkarana, bakathasarana. Thyaji jati kulamaan- Sri Ramakrishna had given up three things. What is it? Jati, kula, mana.

What is mana? Sammana. I am a respectable person you belong to a kulena Brahmana.. So I am a Brahman. What is jathi? I belong to the Brahmana jati. We give up. When? The moment first we gave up before Üpanayana.er Eine if you don't allow me to take Biksha from Dhanee’s(servant maid) hands, I'm not going to take the sacred thread.

Young Takur receiving First Biksha from Dhani

The time itself he has given. Truth is what I want. Anything else is immaterial. Kula means what? Hindu brahmana family there are distinctions. A brahmana who is a cook, a brahmana who is a pujari. They look down in Bengal upon pujari brahmanas, because he is doing what is called a lowly job for the sake of a little bit of banana rice bundling. That is what Takur refused.

He is not condemning devotional worship. Most pujari here they do pooja for what? As a profession and for brahmana, it is degrading brahmana Kula. Because, brahmana a true Brahma has got only two what is called goals. Adyayana & abyasana; and they have now he must study the scriptures lead the life and if someone honestly takes comes to have knowledge. He must pass on that knowledge. These are the only two. anything else. So many cooks are there.

There are Brahmins. Most of our Ashrams whom do they employ - Brahmin Cooks only. now we are employing everybody because we are not getting Yeah, so that is how they are. Also looked down. brahmana as who serve under other people are also looked down. Who is a Kulena Brhmana He is highly respected among Brahmins because he leads. So kshudhiram kulena brahmana. Sri Ramakrishna

Was even more than that.

He gave up the sacred thread, And he used to go and clean the lavatories of the lavatory cleaners. whose lavatory? russix lavatory. Toilet. now, you can't call it lavatory. you call it, you know some a place where they answer calls of nature. There is nothing like level Indian lavatory are lavatory?. If you want to see true lavatory go to Japan. Japanese lavatory. It costs 20,000 UK pounds. Everything Other you know that I'm glad there's a big particular name for that. Bidet lavatory. You know that on the

(TOKYO, JAPAN - Modern high tech toilet with electronic bidet with signage standards for toilet bowls)

Yeah, if you want to to enjoy life, you should may be have must have one because the moment you sit – kya aram aye?

First class. It warms.

And then the temperature of the water automatically set. aid you don't need to do anything. just sit. It will do everything. And it is such a pleasant in the you don't feel like getting up from them.

Even for your bed also will not give so much of Suka. That is Japanese way.. But you know rushik - they used to dirty the place. Sri Ramakrishna used to go clean that place with his own hands and wipe it with his long hair, praying to oh mother, Let me not have pride I'm a brahmana. We are all children of the Divine mother from Divine mother's point of view. There is no low or too high. This is God giving up Kula.

Mana- brahmana is respected in society, but he never cared for the societies respect. One day Sri Ramakrishna was at room Baburam Maharaj he was sleeping in his room and one ram dayal babu at night. Sri Ramakrishna was jumping up and down. Suddenly they woke up. He was spitting I spit upon name and fame. I spit upon respect of people. I spit he started spitting there.

And to make a little bit fun, you know who is going to clean it tomorrow morning? Only holy mother has to clean that one. So you can do whatever you like and we'll be moving in That room. After spitting was it it was he taking care not to step on up on it. Never, never do such a thing. Anyway, these people were understood. What is it my God this man he is teaching us a lesson that we should never give we are all people, you know, if people don't give us a good seat When we are invited then we take offense. I know my experience. There were two Fast Friends woman both musicians good singers. So one day I went there whenever there is a function they sing together. this time. I saw the other lady has not come at all. Then what happened, I asked at the end of it. I don't see your friend. What happened?

Oh swamiji, she became very angry. She stopped coming to me. She stopped talking to me. I said what happened last time when I invited you. I was very busy arranging for Pooja. That lady came. I did not greet her. She took offense she stayed for a short time and then excusing something. She went after that no telephone talk. No talk. No greeting. Nothing. They used to come to the asthma but don't greet each other.

Devotees. Both are devotees? So you don't think we are very big like that, you know, so if we if somebody looks down at the something we take offense we take offense at everything. person looks take offense. He does not look take offense. he Smiles take offense. Does not smile, take offense. He speaks to you take offense. doesn't speak to you, take offense. We are waiting for that opportunity to take an offense. How much Ahankara is this. all related to Ahankara.

Sri Ramakrishna’s gospel. One day Keshav Chandra Sen. came. His turn came. Everybody was praising Keshav. Keshav wanted to tease Sri Ramakrishna to find out. so they were all praising him. Then who is he? Keshav is asking the fellow hosts, pointing to Sri Ramakrishna, who is he? Before anyone could reply, “I am the dust of the dust of the dust of your feet”.

Sri Ramakrishna was ready to face him. Keshav was better than anybody to Sri Ramakrishna. That's why Girish Chandra Ghosh used to say this time Sri Ramakrishna conquered the world through humility. He taught them how to make salutation to Saudhus. other they say like it.

Thyaji jati kula maan.

Then some before I conclude, In Mundakobanishad, is a beautiful saying. When a man realizes God, what happens to him.

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiś chidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare || 8 ||

(2.2.8-When he that is both high and low is seen, the knot of the heart is untied; all doubts are solved; and all his karma is consumed.)

When a person had Athma Sakshathkara - And what happens - bhidyate hṛdayagranthiś all the knots of ignorance are completely cut as under. They can never in Future come back to him. chidyante sarvasaṃśayāḥ all doubts will vanish forever why the Prathyaksha Dharsana.? kṣīyante cāsya karmāṇi all his Karma how many karmas - karma means karma-phala how many karma-phalas? Sanchitha, Prarbdha & Agaami.

Everything will be totally – gannagni: sarva karmani basmasath kuru - building the fire of knowledge how it burns all the Karma phalas. Sukha, dhukka everything is burnt that would be the result. That means he knows the atman.

Athma means I am not the body and mind therefore all doubts belong to whom. To the mind. All fears belong to whom? Mind. all knots belong to whom? Mind. all your Karma's belong to whom? Body. Karma means karma-phala it belongs to the body. So when body mind is not there what karma-phala will be there?

I am the Atman. So that is the result it gives.

sam¬pada tava śrī¬pada bhava-goṣpada-vāri yathāy |

what a beautiful one. sam¬pada tava your wealth. tava sam¬pada - means you work. Well bhava sampada. They wealth of the world. What is the comparison? Goshpada vāri yathāy yathāy means just like, goṣpada and vāri. goshpada means what - place where a cow puts its foot print. Supposing it depresses and then the rain comes how much water is accumulated in that mini pool. Only that laid him What is the water in the ocean? What is the comparison between this small puddle of water and that ocean of water? So like that bhava sampada bhava means samsara worldly wealth and your wealth? What is the comparison? Absolutely, no comparison therefore whoever gets your sampada.

They don't even look very that is something valuable. Is it something valuable? It is not only not valuable. It is counter valuable because it always brings what dhukka so what is the Suka: dhukka ratio. World’s Suka: dhukka ratio current C What is it? 50 :50. 50 50.

50 50 like A horse and a rabbit. Understand the story A horse and a rabbit. Is swami Yathiswaranandaji maharaj’s famous. What is our devotion to God and the world 50/50. What is 50/50. During Second World War, meat was very rare. The food was rare. Ration. So this rabbit meat was even rarer. So one restaurant’s ad read “Rabbit Meat Served Here”. One fellow, had not eaten for many years, many months. So he went and ordered a plate, big plate was given. How much meat rabbit will give if you take out all the fur? Big plate he was eating and eating and eating he knows what rabbit meat was. He never got any taste. Then he called the cook. Is there really rapid meat? He said yes. then why I'm not getting? Sir, you know rabbits are very scarce. So we have to mix with horsemeat. He asked what is the proportion? Cook said 50/50. What do you mean by 50/50. One horse? And one Rabbit, (Laughter)

So what is the worldly happiness and unhappiness proportion 50/50? Dhukka is like the horse. Sukha is like the Rabbit. But in Baghavan’s happiness there is not a trace of Dhukka.

So that is why it is called ananda. It is not called Sukha. Sukha, santosha, tushty these are all worldly degrees. But in God's Bliss, there is no degree. It is hundred percent only hundred percent. Because it doesn't have any opposite. So that is what sampada tava sripada bhava goshpada vari yatahai.

So what is God's wealth? Why what is God called in Sanskrit language? Baghavan. who is Baghavan ? he who has got Baga is called Baghavan. What is Baga? Baga consists of six characteristics – VairaGhia, SRI, Aishwarya, virya, where are ya like that one more. I forgot if the sixth.

(aiśvaryasya samagrasya

vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva

ṣaṇṇāṁ bhagam itīṅganā)

ऐश्वर्यस्य समग्रस्य वीर्यस्य यशसः श्रियः।

ज्ञान-वैराग्ययोश्चैव षण्णां भग इतीरणा॥

(Viṣṇu Purāṇa 6.5.47)

in infinite qualities that is called “Baga”; and he who possesses this one is called Baghavan.

This is the real sampada. On the first January 1886 and there were many direct disciple serving Sri Ramakrishna. None of them ever came there. All householders something then later on. They were asked, Sri Ramakrishna is bestowing his grace. Why did you not come to receive it? What are you talking about? Every day? First of all He is giving us. This is not a one-day phenomena is not a one-day phenomena. Every day He used to bestow his grace upon some people but that day it broke the Boundary, he was blessing whoever was coming, even then 2 fellows did not receive that day. Two fellows. Unfortunate people on that day later on they received it. Now, why did they not come they said something very important. Sharath Maharaj - he said he's like our father. Whatever wealth I have like father's wealth after his death goes to whom? To the children my wealth will go to my children. So what is my wealth. Sri Ramakrishna’s wealth?

Viveka, vairagya, bakthi and Gnana. So I will conclude this talk just commenting upon it. Viveka, vairagya, bakthi This is your sampada. And you see here Bill Gates billions of dollars billions of pounds So you ask what sampada you are very rich, what will you do with your will you eat? What will you do if you have money?

You get certain things, which you think will give you happiness. So ultimately what is the sampada? Only happiness But where is this this worldly happiness has got three problems. how many? what are the three? First of all it is limited.

You know any if you are eating a sweet you want to see nice things. So both the fellow who is serving you Rasagulla is a ferocious fellow. Your tongue is enjoying the Rasagulla but your eyes are fearing that fellow, isn't it?

So his words are like karpasa. Idumbas and thatakas. words like that. So it is limited first.

Secondly it always brings its opposite.

If you are enjoying a sweet always, oh for now it is okay. But when can I have it again? Of course dhukka. before eating sweet your to work 24 hours after eating also you have to work to digest it. It is in between a little bit of tickling of the tongue. Momentary happiness. Every sukha in this world brings bandana. What is bandana? I want it again and again and again. Understand it. Three doshas are there. Whereas Ananda is bereft of all the three. It is full. It is infinite. It doesn't bind you. It is not partial and you become free. It will make you free. This worldly a happiness will bind you more but Bagavan’s happiness will release you. It gives Mukthi. once you have that happiness you say I don't want anything else. I want only you. Prathikshamam varthamanam. so

sam¬pada tava śrī¬pada bhava-goṣpada-vāri yathāy |

Then the next sentence goes..

pre¬mār¬paṇa samadaraśana jagajana-duḥkha jāy

if we understand, what is an Avatara, premarpana – he is an embodiment of Prema. Prema comes out of knowledge. Because of prema Samadharsana. What is samadharsana? Equality. Not equanimity. Equality. Equal sightedness. What is equanimity, to keep the mind always calm & quiet. Equal vision means, there is no distinction..Low caste, high Caste, educated, illiterate, Rich, poor, learned & ignorant, we will never make such difference.

Like a mother, who has 5, 6 children she loves every one completely equally, even though she may give different treatment to suit the child’s capacity. But her love is completely equal. If anybody understands it, that person becomes free from all bondage. jagajana-duḥkha jāy.

We will discuss about it in the next class.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 09 on 16 June 2019

2025-01-02T08:16:32Z

R verma:

So, we continue our talk, on Avatāra. In our last class we discussed about what it is to be a human being. We are all human beings, and yet we do not deserve, really, to be called human beings. There is no difference… As the Sanskrit proverb goes Ahāra, Nidra, Bhaya, and Maithana. The body is a body. But there is one difference - Viveka.

What is Viveka? Usually it is translated as discrimination. Discrimination always means between what is better and what is not better. But that is not the only thing. We also use the word in a slightly negative connotation, what is called racial discrimination, gender discrimination, caste discrimination. But there also, the idea behind it is - who is superior? Who is inferior? Whether their logic proves them to be right or wrong is not the point. That's not what we are discussing. It is misused.

But what is meant is that human beings alone have the capacity to be intuitive. Because, discrimination requires intuition. Not merely logic or reason. That is the specialty. It is there in a greater proportion than in animals. Because they also have discrimination. Which food is tender, and which not? Even tigers discriminate. If there are two human beings, who is more tender, juicy, edible, etc & long lasting?

So we have to use our discrimination. Aristotle had said, ‘Man is a social animal’. More or less it is right. Man is a rational animal. That to me seems to be not a very good definition. What should be - Man is potentially rational. He has the Capacity to use reason, but not that he is always using it.

Okay. So what is it to be the best of human beings? We discussed it, very briefly though. Mature personality, a Mature minded person. Sri Rāmakrishna uses a mature Vidyā, Vidyā Māyā - Kāchā āmi, Pākkā āmi - an unripe ego, a ripe ego. That’s exactly…. What is a ripe ego? A ripe ego doesn't live in the clouds. He lives very practically. Probably, down to earth is what we call in English language. That is the best term. And, yet his mind is pitched to the highest tune.

So in Brief, he is a gentleman, he is a loving person, caring person, humorous person and full of love and Kshama (Forgiveness). So briefly we discussed. Do you have any questions about what we discussed last week, about a mature personality?

In fact If we really think deeply all the Sādhana catuṣṭaya sampatti is meant for what? To obtain, to become a mature personality say for example,

''सुखदु:खे समे कृत्वा ( sukha-duḥkhe same kṛitvā ) -'' whether you are happy or unhappy, whether it is cold or hot, whether somebody honors or dishonors, whether you win or you lose, whatever the condition, a Mature person does not really delay all these things. He doesn't deny all these things. But he keeps his mind calm and quiet.

( 05:11 mins )

So what do we do? If it is profitable our mind goes up, if it is loss our mind goes down. We are being tossed up and down up and down. So there are some non-spiritual, so-called non-religious, human beings who have this quality. They don't care. Okay. I am a principled man, quite a number of people are there. So that is called a mature personality, and that is the platform from which we can become moral and spiritual.

So what is the distinction between a mature personality and a moral personality? A Mature personality merely keeps his whole mind under control. Whereas a moral personality… What is morality? You must always remember Swāmi Vivekānanda’s definition of morality. What is morality? ‘Considering the other, as equal to oneself’. So we never do anything bad to ourselves. Unknowingly we might do. But knowingly we never do it. Same way, knowingly a moral person never does anything to the other person.

A beautiful word has been used in bhagavad-gita-

''आत्मौपम्येन सर्वत्र'' ( ''ātmaupamyena sarvatra'' ) Samadarṣi - Ātmā - That is one self. Just as one looks upon oneself, a moral person looks upon everyone exactly in the same light. So how do we look upon us? We don't want anybody to be an enemy of ours. Is there anybody who says I desire an enemy? So therefore we should also never become inimical to other people. We do not wish other people hate us, to harm us, to hurt us, to rob us, to take away things from us. So, we should also not…This is the whole of…

One Rabbi. You know, what is a Rabbai? A Jewish teacher is called a Rabbi. A Rabbai was asked by one man - ‘Rabbi please, I don't have much time, tell me all about Judaism very shortly’. And he gave this - ‘Do unto others what you wish others to do unto yourself. If you have understood it, you have understood the whole of Judaism, the whole of religion, the whole of spirituality. Rest is commentary’.

That is the truth. But what is the truth? That there is, really speaking, no difference between us and the other people. That we make the differentiation is because of what? Avidyā – Ajñāna, ignorance. I am different you are different. In fact, we are not at all different. Is it such a big ideal, High ideal, that it is irrational? No.

So we give the example - when you enter into dream state, do you see the same world? Same world. If I am taking class, if you are dreaming that I'm taking class, you see me, you see yourself, you see other people also. Isn’t it? At that time do you see any identity with anybody? Do you feel I am Swāmi? You don't feel. Swāmi is different, I am different. Everyone is different. The table is different. Everything is different, isn't it?

But when you come out of dream state, Who had become the whole dream world? Only one person! You have divided yourself into infinite number of parts, and considering each part is totally different. If in that class, in your dream, if I were telling you that there is no difference, you will not believe me. But you will not dare to deny me, contradict me. But you will not believe me, but when you wake up you say, ‘Arre, it is I who created every object in the dream world’. Isn’t it?

Then I said, ‘You see this Swāmi as different. On that day in your dream the Swāmi spoke excellently. Upon waking up, tell me who spoke? Who spoke? Me! Yeah! So you see we are attributing it to other person but actually that is none other than ourselves.

( 10:39 mins )

Come to the Advaita point now. When you are looking at Swāmi Vivekānanda, when you are looking at Sri Rāmakrishna, do you feel that you are anywhere near them? Do you feel that you it is you, in the form of Swāmi Vivekānanda, giving lectures in Chicago parliament of religions. You won't think like that but upon waking up from this waking State what do you say? I was Vivekānanda, I was Sri Rāmakrishna. The entire waking state in which Swāmi Vivekānanda spoke was a dream of the Ātman. So who spoke at the parliament of religions?

Just as in your dream, in my name you are giving lecture, isn't it? I'm only giving positive ideas. Suppose that day the Swāmi’s lecture was full of bunk. Who gave that lecture? So there also you make a discrimination. No, no if it is bunk it is Swāmi, if it is good it is me. That's what we are all doing it here.

So when we wake up from the delusion, the mirage, of this waking State… Just as we come to the waking state from dream state, this becomes a dream when? When we wake up. When does the dream world become dream? Only when we wake up. Until that time it's not a dream world, it’s a fully waking world.

What is the point now? In the dream world, upon waking up, we look up on it as - I had become the whole lot. I played with myself. I was my friend. I was my enemy. I was the rich man. I was the poor man. I was the best person. I was also the worst person. Same thing will come.'' ''

''आत्मौपम्येन सर्वत्र समं पश्यति'' ( ''ātmaupamyena sarvatra samaṁ paśhyati'' )

So these are called samadharshis. We will come to that. This is called being a moral person. So what is the difference between… a mature person is the best of rational human beings; a moral person is one not doing some good, goody goody, but he who identifies himself with everything in this world including with a dog, a cow, an elephant, eater of dog and a humble Brahmana.

''विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि |''

''शुनि चैव श्वपाके च पण्डिता: समदर्शिन: ||'' BG ''5:18||''

''vidyā-vinaya-sampanne brāhmaṇe gavi hastini''

''śhuni chaiva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ''

Okay. So this is what we discussed any questions with regard to that?

A person will become in fact more effective. Why? I'm telling you the reason. When you consider somebody as your friend, your motive is warped. When you consider someone as your enemy. again your motivation is completely warped. This is called Rāga and Dvesha, and they reduce your common sense, they reduce your focus. And to that extent you become less effective. Whereas when you know everybody is me, there would be only love. And where there is love, whatever you do will be the most loving act.

I'll give an example. See if you are if you have taken up a job to care for another child, child care you know. You won't have that much of Love towards the children, because you know they are not your children. You are only a salaried person. But suppose you are looking upon your own children. How will you do then? Because you love your children, every act that you perform for them is a loving act. Will it be a drudgery? Will it be boring act? You understand now. It is very effective.

( 15:41 mins )

In fact, Swāmi Vivekānanda says something in His Karma Yogā. ‘Selflessness is very paying. That means you get more dividends out of selflessness than selfishness. But people don't have that patience to work it out’. Marvellous statement! Every statement that comes from Swāmi Vivekānanda’s mouth is a truth. Ms MacLeod, She attended the Swami's class first time, then she came out and issued a statement, ‘The first word Swāmiji uttered is truth. The second word Swāmiji uttered is truth. Afterwards, whatever He uttered was nothing but truth’.

And that is true. It is not exaggeration, because, God Himself is talking in a human form. “I am a voice without a form”. Who was speaking? Sri Rāmakrishna. Who was Sri Rāmakrishna? Divine Mother. Who is Divine Mother? God. And who is God? Yourself. This is Advaita Vedānta. There is no separate God.

Okay, so having described… this is the most wonderful… So what is the first goal of every human being? To become a real mature personality. Until that time we pay heavily. It is not only an ideal, It also is the most profitable thing in the world. Who will be the happiest person? A person who is not affected by anything that happens in this world, he is the happiest person in this world.

Whereas you see, somebody hurts you at 11:30. Twelve o’ clock is your lunch time. Will you enjoy your lunch? You are going to Brood. And with every brooding the hurt increases. First, It is only a thought. Then it becomes hurt. Then you become that hurt. The more you grow - your anger, your hurt, and your sense of Revenge, everything increases, isn't it?

See how it grows. Because you are exercising it. Same exercise, you also do in thinking about God, that also will grow. Yes.

It is something very interesting. Yes. You see, I'm telling you something about Deep psychology. You have made a statement. It is very easy to wake up from the this dream to our waking state. But the same problem - when I am talking there, that is a waking state. Then you make the statement. The dream I had in my dream, to come back from that dream was very easy. But from this waking state to wake up is a very difficult thing.

Actually it is not difficult. How much time does it take for you to go to dream? You don't know about time. If you're counting the time, - ‘at this time, I fell asleep, I had a dream’ - that's not a dream. So our perception of time both in dream and waking is exactly the same. But now you are talking not from the dream point of view. You are talking about dream from the Waking point of view. But if we were discussing in your dream about this, you will make exactly the same statement - ‘How long it is going to take to wake up from this dream?’ I hope you're following what I'm trying to tell you.

( 20:29 mins )

Next beautiful words - देहपदे अनुराग ( dehapade anurāg ) - O Lord! I can never attain Devotion to you all by myself. Only when you give… This is the prayer across all religions. The best of this prayers is Gāyatri Mantra. What is Gāyatri Mantra’s essence? We surrender ourselves to you. Please guide my understanding. That's why Bhagavad Gitā is considered an explanation of Gāyatri Mantra.

There the person who is praying is Arjuna. Gāyatri Mantra. The person who is praying in Bhagavad Gitā is called Arjuna. They deity to whom in the Gāyatri Mantra the sādhaka is addressing, in the Bhagavad Gitā He is Krishna. Life is a battlefield. Krishna is the Buddhi, Dhiyo - Dhi! That Buddhi is guiding this sādhaka in the spiritual World by guiding him at every point.

You know, in the yuddha, every point is Sri Krishna - ‘This fellow is not to be finished now. His time has not yet come. But the other fellows time has come, let us quickly finish him and then come back next’. Everything has a Time. So in life also, everything has a time.

* But who is the guide? Sri Krishna.
* What is the Chariot? This body.
* What are those ropes which control the horses? Our mind.
* Who is it that controls? Buddhi ; buddhi .
* Who is the person who is traveling in the Chariot? Jīva, Jīvātma..

Don't say Ātmā, as Ātmā is liberated. Jīvātma. When he is liberated, there is no chariot. Everything disappears because then there is no chariot, there is no Charriator. There was no journey. And there is nothing, no bondage, no Sādhana. No Mukti, no birth, no death. Nothing. Ityeṣā paramārthatā. So this is the truth when we wake up.

What are we talking about? What is Dhi? Dhi means knowledge. What is the knowledge? Sadhana is knowledge. Now we are not concerned about God knowledge. What is the knowledge we need now? Not God knowledge! Sādhana knowledge. What we need now is knowledge of Sādhana. In fact, we don't need God knowledge. We don't need God realization and God cannot give God realization. He need not give. Why? That fact never changes that each soul is potentially Divine. That fact never changes, whether you are under bondage...

It is like a dream. You are in your own room, on your own bed. But you feel that somebody has carried it to a dungeon and put you there. So long as your mind is thinking, that is your reality. When you wake up what happens? You find yourself where? On your own bed. That is the truth. Suppose you find yourself in somebody else's bed, then it is a problem, both the for that fellow also and for you also. This is the truth.

So God need not give realization because what can be given and taken away is not realization. You understand? Moksha is not something to be lost and to be again gained. That's not Mukti. Mukti is that which can never be changed. So, ‘O Lord only you can give me that Devotion’.

And what is Devotion? Knowledge. Dhi means knowledge. What is the knowledge? That Oh Lord You are my own. God is my own is the knowledge that we require.

( 25:21 mins )

You see a mother and child are separated. And that child was there growing. And the mother and the child, practically, they are seeing each other every day. May be he's even working there. But they don’t know what was their relationship. What will be their relationship? Friends, or at the best, you know, employer-employee relationship. And one day they come to know that - this is my son and she is my mother. The moment that knowledge comes, do you need to inject and say, that now that you know each other try to love each other? Is it necessary? The moment that knowledge comes instantaneously the love comes. Because knowledge is love but that knowledge how can it come? Only by the grace of God.

मनुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः ( manuṣyatvaṃ mumukṣutvaṃ mahāpuruṣasaṃśrayaḥ )

So everything, in our state, is the great grace of God. There is no other way. That is why Gāyatri Mantra Is a prayer, ‘O Lord, I am without knowledge. You please grant me knowledge’. Knowledge is Bhakti.

Rāmānuja has outlined it beautifully. In some respects Rāmānuja excels Shankarāchārya in conveying to us certain things. According to Shankara first you practice Karma-yogā. What is the result? Karma-yogā is equivalent to Chitta shuddhi, Chitta ekāgrata, Chitta Vaishalyata, then Ātma-jijyāsa – 4 results will come. After that, practice Upāsana. He calls it Bhakti-yogā.

What is Bhakti-yogā? Not devotees Bhakti-yogā. This is Upāsana. What is Upāsana? Nidhidhyāsana. You meditate deeply upon – Saguṇa Sākāra Īshwara - a personalized God. That will equip us with the fitness to practice, again, what is called, real Jñāna-yogā. This is somewhat Okay.

But Rāmānuja, first Karma-yogā. What does Karma-yogā do? Chitta shuddhi. What does Chitta shuddhi give us? It gives knowledge of two things - Who is God? Who am I? The moment that knowledge comes, like a child united with mother. This is my mother. This is my child. Immediately that knowledge turns into Bhakti. Chitta shuddhi, Jñāna and Bhakti.

According Shankarāchārya Chitta shuddhi, Bhakti and Jñāna. Of course, ultimately, there is not much difference, but this is much more natural for us.

So that is why Swāmi Vivekānanda writes,

'''Deho - means give'''. '''Pade - to Your Lotus feet. Anurāg - unmotivated love'''.

What should be really asked for? Love! What type of love? Love, for the sake of love. I don’t want my love for you, my devotion to you to get something else. It should not become a means of obtaining something else. It should not be an instrument for getting something else.

Like Dhruva. At first, he practiced devotion for what purpose? He wanted one Kingdom. So this is the truth. But later on Lord Vishnu appeared. Beautiful story, you know? Then He said, ‘Dhruva, I am pleased with you. What do you want?’ ( God already knows what he wants ) And then God poured a little bit of that water from His conch on to the head of Dhruva. Instantaneously there was understanding. He said, ‘O Lord, I was like a person who was in search of colored glass beads, but obtained a real diamond. Now that I have got a diamond, please do not ask me that whether I want to glass beads. So the kingdom is like glass beads. Before I was ignorant.

( 30:25 mins )

Actually we are also like that. Once we know that God is a diamond and everything belonging to the world is like glass beads, who will want it? That is what Sri Rāmakrishna used to say, If a person meets the emperor, a king. And the king is very pleased with him, ‘Ask what you want from me?’ Which fellow will ask for pumpkin? Unless he is the most stupid fellow in the whole world, he will not ask for a pumpkin. Because anybody can give pumpkins. But a king can give the most precious things in this world.

So there is also a story about pumpkin. So there was a poor fellow and he doesn't have anything to eat. Every day he used to stand at the door of the king. And it was the king's habit, everyday he will come out and give Dāna to the people gathered there and then he will go away. So fellow was a Brāhmana. Everyday he started coming.

So, once it was the king’s birthday. He decided, ‘This poor fellow is coming to me everyday. Today, I will remove all his wants for life’. But unfortunately, he did not think further. He obtained a big pumpkin, made a cut, a small hole, cleverly took out all the inside, filled it up with diamonds, and then covered it. and then as soon as the Brāhmana came, he donated.

Practically every day he was receiving a pumpkin. Today also he received, a bigger pumpkin. So that fellow was so disappointed. He said, ‘Everyday I have to eat this pumpkin. What am I going to do with this? So he decided to sell it.

So one fellow, was doing Pitṛ Tarpana, Shrāddha. He needed to feed many relatives. Pumpkin is the best. So he was in search of a pumpkin. The other fellow was in search of a buyer. And they met each other and very cheap – ‘Do you want pumpkin?’ ‘Yes, Yes. It's a big pumpkin that will do for the Shrāddha’. And he gave it on sale. That fellow happily carried it away.

And again, the next morning he was present. The king was shocked. He asked, ‘Why are you coming again?’ He said, ‘O King, I don't have anything to eat’. ‘Yesterday I gave you a pumpkin, what did you do?’ He said I sold it. Then the king understood he was not destined to become rich. The story has come by the way.

Who wants to… By going to God, knowing what God is, who will want pretty things? That's why when Naciketa went to Yamadharma Rājā, Yamadharma Rājā gave him how many boons? How many? Four! First He gave only three. And second-boon was how to go to heaven. And Yamadharma Rājā taught him, ‘This is the ritual which will take anyone to Heaven.’ Only once He told him. And then, ‘You tell me now, what did you understand?’ —— Without giving up a comma, a full stop, exclamation mark, a dash, he repeated the whole lot. Because he was, only once he needs to hear it - Eka Shrutidhara.

Yamadharma Rājā, was so pleased, He gave him a garland. That is called Karma-phala garland. That is to say, without doing anything you get the result of doing it. You understand what I'm talking about? This is the fourth boon.

Now three boons, you know, you forgot in between he give an extra boon, fourth boon. ( That’s why you have to attend the classes again and again until it stays in the mind ).

( 35:37 mins )

So, how to obtain unmotivated love towards God – dehapade anurāg - What anurāg? Anurāg is a very beautiful world.

Rāga means tremendous attachment. We are already having tremendous Rāga dvesha. But this Rāga, first of all, will not have any opposite. There is no dvesha, only love.

But that itself is not sufficient. It is accompanied, pre-accompanied, It goes forward - Anu - means before that you have to do something. What is it? Practice selflessness for a long time. And the same selflessness will also ask God, ‘I don't want anything. I just want to love you’. To such an extent…

Two things he says -

# ‘I don't want you to love me. That is not a condition of my love’. What is our love? If I love you, you also have to love me.
# The second is our love always expects something. As we say in Telugu language, ‘Māmā, when I come to you, what will you give me? And when you come to me, what will you bring for me?’ It works both ways.

By the way, you know, all the Indians who have got relatives in the Western countries, they think they are all Bill Gates. When they come to visit their relatives, they expect them - When you come what will you bring? When we go to visit you, what presents are you going to give to us so that we can bring them back.

Once I brought, some Swāmi wanted first-class foreign-made chapels, shoes. I brought them, and he opened, his face fell. It was written ‘Made in India’. How do I know? Because they are made in China, Taiwan and other places. There is a very famous shoe company Clark's - They're not made there. All clothes are made in India. Dresses are made in India, and in poor Villages, China, Taiwan and all those all those places, Bangladesh. Only they put their own name and then they come here.

Anyway, so what is the way? Motiveless devotion. Two things - ‘I don't expect you to love me. Treat me as you as your biggest enemy, virulent enemy, I don't care second. I don't expect any result from it because it is love for the sake of love, I don't want anything.

How to obtain that love? Nārada gives the clue. What is that?

mukhyatas tu mahat-kṛpayaiva bhagavat-kṛpā-leśād vā –

* Mukhyatas - primary way of obtaining this Devotion to God is
* Mahat-kṛpayaiva - by the grace of a Mahāpurusha alone.
* or Bhagavat-kṛpā-leśād vā - a little bit of God's grace. How much? One drop of God's grace is more than sufficient to make me an ahetuki bhakta

What a wonderful thing it is. Actually there is no difference.

Tasmin taj-jane bhedabhāvat -

* Tasmin - in God,
* Taj-jane - His people, His devotees,
* Bhedabhāvat - there is no difference between God and His devotees.

Why? Because who are His devotees, true devotees? They have completely surrendered themselves to God. So there is no separateness there. So if we can get Guru-Kripā, Mahat-kripā is equivalent to getting Bhagavat-kṛpā-leśād vā. And this is the only way – '''dehapade anurāg'''

( 40:22 mins )

How to obtain Mahat-kripā? तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ( tad viddhi praṇipātena paripraśhnena sevayā )

* So, tad viddhi - viddhi here means not asking, not getting answers, obtain that knowledge through Self-surrender.
* Praṇipātena means what? Praṇama means what? Complete surrender! And by asking Him the right thing. Don't go on asking. Asking the right thing.

Kumbhakarna wanted to ask the right thing, but he asked the wrong thing. What was the right thing he wanted to ask? ‘I must have unrivalled power. Nobody can beat me. I will beat everybody’. What did he ask? ‘Six months once I eat, six months I sleep’. Who made him talk like that? Saraswati Devi.

So we go for one thing and we ask for something else. There was a funny incident. There was one Chandru. He used to serve the Holy Mother. So this Chandru was almost an orphan boy. His brother kicked him out. So he took shelter under Holy Mother. She initiated him, and then employed him there. And he had unprecedented freedom to visit Holy mother at any time, he can go inside. So he became a little bit egotistical. ‘I have got that freedom. I can ask Mother whatever I want’.

Swāmi Mādhavānandaji, He Understood it. One day early morning they were brushing their teeth. ‘Hey Chandru, can you do one thing?’ He said, ‘What?’ ‘Can you go to Mother and ask something’. He said, ‘Okay, tell me what is it? Quick quick. He said, ‘Ask Her, give me Mukti Mother’. ‘Just one minute, I will go upstairs, ask Her, and come down and give you the answer’.

So he started. While climbing his feet had become leaden, leaden, like lead, and started trembling. By the time he reached the first floor, he was completely motionless, speechless. Vāg mānas gocharam. He went there, and Mother was sitting for Pooja, and She looked at him, ‘What do you want?’ ‘Prasāda’! He took some Prasāda and went down.

As though we have got freedom. She gave the freedom. Who gave the freedom? She gave the freedom. So you can't take that freedom unless She gives freedom. ‘Give me Mukti’, nobody can ask. That is the truth.

So what is the way to get anurāg? Be humble and say, ‘Oh Lord, I Want Your Grace. By Your grace lift me up’. There is no other way. But the best thing is Mahat-Kripā. The company of great people, which means the grace of great people.

'''Nirbhaya''' - Fearless. How do we know a person is progressing in spiritual life? First description of the Avatāra, He is Nirbhaya. That's why when Yājnavalkya gave the teaching to Janaka, and Janaka understood it, became enlightened, then Guru gives a certificate – Abhayam vai, janaka, prapto'si. ‘Oh Janaka, you attained fearlessness’. What is he telling? You have realized who you really are. It’s a beautiful word.

Bhaya means fear. Fear comes from what earlier we discussed in Bhagavad-Gita. Kāmāt krodha. Krodha means Bhaya here.

वीतरागभयक्रोधा मन्मया मामुपाश्रिता: |

बहवो ज्ञानतपसा पूता मद्भावमागता: || BG 4/10 ||

vīta-rāga-bhaya-krodhā man-mayā mām upāśhritāḥ |

bahavo jñāna-tapasā pūtā mad-bhāvam āgatāḥ ||

So bhaya comes from two causes. Do you know, what are they?

# Fear of losing what one already has.
# And fear of not getting what one hopes to get.

There is no other fear. Firstly a realized soul, an Avatāra, He will not have any fear. The second reason is that there is always a desire. Both causes are related to desire.

( 45:30 mins )

An object means what? Object of Desire. So if I lose this then my wishes will not be fulfilled. My desires will not be fulfilled. If I lose my, let us say, car, then I won't be able to travel. If I lose my refrigerator, I won't be able to store things. Isn't it? The refrigerator is not the cause which we love. It’s capacity to preserve food, the moment it loses its power, what will you do? Throw it out. And sometimes you have to pay money to throw it away. Big, big furniture, old furniture, you have to pay money. Nobody is willing to do that.

Okay. So, how does this desireless-ness come? Only when desireless-ness comes, desire will go away. When desire goes away, fear goes away. When does a person really attain to desireless-ness, or fearlessness? When there are no desires.

And when is he going to become desireless? When he realizes - I am God, I am Brahman, I am infinite. If you are infinite what things are left out for you to desire. Nothing will be there. This is the greatest truth, you know? So God is always Nirbhaya.

That’s why he says, it's a beautiful saying how creation came. Īswara sat down and then He felt fear, Bhaya. Then He thought - ‘What am I fearing from? Besides Me there is nothing else’. Then somebody went and advised Him. They cultivated a little bit of deeper thinking than this. God, before Srishti. Who was that fellow who advised Him before Srishti? Is there somebody? So He went and said, ‘Aah! I am not fearful, but I get bored. Eka, eka bored. Alone, I get bored. I want some company’. ‘Kiṁ aham akarom?’ ‘What can I do. I am alone’. Then He thought, ‘Why should I fear? There is nobody else who can do any harm’. Even a house doesn’t fall, because there is no house. Wind cannot beat Him up, because there was no wind at all. ‘What am I afraid of?’

Then He thought ‘Bahūni me Bhavāṁ’, ‘May I become many’. This is an explanation given for elementary school students to explain why Srishti has come. I'm not going into it. What I'm saying is even sometimes God fears. God has the greatest fear. ( Putting it a little bit sarcastically ) What is the fear? ‘These are the devotees I have, I might lose them’. ‘These are the devotees I'm expecting to get, they may not become devotees’.

Sri Rāmakrishna gives a beautiful story. One fellow died on a Saturday. He became a ghost, and he became bored. He wanted a companion. So he went on running to the shmasāna to look, every Tuesday and Saturday, because Hindus have a Superstition anybody who dies on a Tuesday or on a Saturday, they're likely to become ghost. But somebody will do some Shrāddha, some prayer, or he has done some punya. Nobody is becoming. Ultimately he was forced you to remain alone.

Swāmi Yatiswarānanda Mahārāj, he has written in ‘Adventure in religious life’. He quotes something very interesting. I think it was in that Book one of his other books. There was a very famous psychiatrist in his time, 1930s. He had written a beautiful book ‘Release from nervous tension’. And in that, that psychiatrist was saying ‘All my patients can be divided into two categories. Those who want to get married, unable to get married. Those who are married, they want to get out of marriage, and are unable to get out. These are the two categories. They have become my patients’.

( 50:38 mins )

If that psychiatrist had any common sense, and if God appears and gives a boon to him, what do you think he will ask? ‘Those who are unmarried, let them not get married. Those who got married, let them never get unmarried’. Because all of them will come become his patients. You understand?

Okay. Nirbhaya - Fearless. So Abhayam vai janaka, prapto'si.

Fear comes from two Factors - Fear of losing, and fear of not getting one’s wishes. Also a person becomes fearless because he realizes there is no one besides me. And who is God? The Ātman alone is fearless. Then, he will not be afraid at all.

One characteristic of an Avatāra is - completely Fearless. But during the time of Sādhana He might appear to be fearful. He might pretend to be fearful. Why am I telling this one?

Because you read the Gospel or Great Master. One day a great pundit had to visit Sri Rāmakrishna. From morning His blood pressure has risen. He was asking everybody ‘You be here when pundit is supposed to be come’. ‘You be here’. ‘You be here’. And then He was running to Jhāutala, toilet. Every few minutes He was running to the toilet. Is it a characteristic of Nirbhayatvam or Bhayatvam? So, how do you explain it?

Krishna ran away from Jarasandha. He pretended to run away. Finally He runs away. Where did He settle? From Mathura to all the way to Dwāraka. Do you know why He chose Dwāraka? 17 times Jarasandha had declared war against Him. 17 times He pretended to be running. Jarasandha’s soldiers will run after Him, and then He will destroy the whole lot. Jarasandha will go back, gather other remaining men. 17 times, like Ghazni Mahmud, laying siege of Somanāth Temple. 17 times!

18th time He said, ‘Now it is time to shift to Dwāraka. Why did He choose Dwāraka? Because, ‘Either I conquer, or the other way is, I will drown Myself in the ocean’. It is said as soon Sri Krishna left the body, the whole sea came and submerged.. Dwāraka. They say there are some kind of remnants there.

What we are talking about? They pretend to be fearful because sometimes They assume, deliberately, human nature, especially the nature of a child. Sri Rāmakrishna had only two Natures. One is a child, another is The Divine Guru.

So as soon as the pundit came, He said, do you know, ‘Mother kept My mind so high, I started looking upon them as earthworms’. Earthworms! So, They are not really frightened of death. When They are not frightened of death, what else can you do? A person who says ‘I am not the body, I am not in mind’. What can you do to that person?

That’s why Alexander the Great… That story is told you know?

( 55:03 mins )

Alexander the Great was in north India. Fortunately he did not go anywhere else, because his own soldiers rebelled. Otherwise, he would have finished India. So he heard of a great Yogi, Swāmi Vivekānanda quotes this, and then he went there. It was winter season. The Yogi was sitting in the sun to get a little bit of warmth. And this man was a very tall man, you know, Greek, so he stood there. ‘I heard you are a great Yogi’. The Yogi said, ‘Yes, I am a great Yogi. Is there anything that I can do?’ ‘Yes. You are standing in between the sun and me. Get out’. He understood. No man can speak to him like that.

Then they discussed a lot of things. Alexander was so impressed. He said, ‘I will take you to Greece, and you will be my main philosopher’. In those days, that was the custom. The Yogi said, ‘Thank you very much, but I don't want to go’. ‘Do you know to whom you are replying?’ ‘I know’. ‘I can kill you’. He laughed and said, ‘This is the greatest lie I ever heard in my life. I am Deathless & this fellow says I will kill you.’

So you can understand? You know, when you have walking in the sunlight, your Shadow follows you. If somebody threatens, ‘I will kill your Shadow’. What would be your reaction? ‘Do whatever you like’. But there are certain rules and regulations when you are walking with your Guru. You should never put your foot on even the shadow of your Guru.

'''निर्भय गतसंशय ( nirbhaya gatasaṁśaya ) - He is absolutely bereft of all doubts'''.

So here is first thing we have to understand - When do doubts come? And when doubts cannot arise? Two conditions. What is it?

'''When you know something indirectly doubts may come'''. That's why Shravana. When you hear about something, you have never experienced it, doubts will come.

'''But when you are directly perceiving something, even if the whole world doubts about your realization, you will have no doubts, because it is your direct experience.'''

That is what all these great Souls, even a Jīvan-Mukta. You tell him, ‘I doubt whether you have got any realization?’ He will not hesitate. You tell it to a non-spiritual person, who is pretending to be a spiritual person, ‘You are not a spiritual person’. You understand what I'm talking? You go to a so-called spiritual person, who is not really a spiritual person, and tell him you are not spiritual. He will get so angry. Thereby proving that he is really not spiritual.

You go to a spiritual person and tell him you are not spiritual. He will be the first person to say you're absolutely right. He will never say I am spiritual. ‘If somebody by mistake considered, I am completely non-spiritual. You are right’. And proving thereby that at least this person has progressed in spiritual life. Yeah. This is the truth.

So a person who is beholding himself, ‘I am not the body, I am not the mind’. What remains? ‘I am The Ātman’. He cannot have any doubt. Doubt is only about what? About Ātman. Whether God exists Etc?

That is why Swāmi Vivekānanda went & asked Him, ‘Have you seen God?’ Why did He ask that question? ( I want you to reply. I want you to think ) Why did Swāmiji ask that question? Because so many people in those days were saying we are Spiritual people. He went to many leaders and asked, ‘Have you seen God?’ Some people frankly said, ‘No, we have not seen God, we are praying’. But some fellows did not admit it. Indirectly, they want to give the impression that we don't want to talk, but we are you seers of God. One person said, ‘You are a Yogi, your eyes are yogi’s eyes, if you try you will realize. He never replied to that question. So Swāmiji had doubts.

( 1:00:14 )

Sri Rāmakrishna once asked Him, ‘Many people say I am an incarnation of God’. Swāmiji said, ‘Until I know it, let a thousand people speak, I am not going to believe it’. Frankly He said that.

So why did Swāmi Vivekānanda go and ask Him? Because He did not know about Sri Rāmakrishna until that time. ‘Are you a pretender, or are you talking from your direct experience? Or are you talking like other people, from bookish knowledge?’ Because they are all well-read people.

What was Sri Rāmakrishna’s categorical reply? ‘I have seen God’. That was the answer Narendra wanted. But Sri Rāmakrishna did not stop there. What did He say? ‘Not only have I seen God, I can show you God’. Why did He say that?You see, I may say yes or no. How are you to know, I have seen God? If you see God, then you know that I have seen God. ‘I will show you God’. In fact He wanted to show Him the second time, third time, and He ran away.

Some people ask me also ‘Have you Seen God?’ I said, ‘No, I have not seen God’. Then they say, ‘No we don't believe you’. If you don’t believe me, why did you ask? Because, whatever I say you are not… you prepared already. You don't believe me. If I said I've seen God, then also you will say you don't believe me. What can I do?

So '''gatasaṁśaya''' that is why the Munḍaka Upanishad the only proof of complete removal - destruction of this is -

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiśchidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare || 8 ||

Only upon beholding the Supreme reality directly. Beholding means not seeing, '''beholding means knowing I am that Supreme reality'''. Otherwise, I am seeing you, you are seeing me. What I am seeing is also false, what you are seeing is also false.

One evening in New York one fellow was walking. Suddenly he felt the butt of a pistol at the back of his.. , ‘Give me your wallet’. So he had no option, he gave him his wallet. And that fellow snatched the wallet and ran away. After running a few yards, he showed his gun and said, ‘There are no bullets in this’. This fellow also said, ‘There is no money in the wallet.

Only a person who becomes One, that is called real seeing. This is called Aparokshānubhuti. This is also called Pratyaksha. Our seeing is not Pratyaksha. It is called paroksha. We can talk about it some other day.

So '''only when a person has direct experience about himself, I am that Supreme reality. That is called Aparokshānubhuti.'''

Why do I say Supreme reality? Because reality has been defined in two ways

* That reality which seems to be the reality, but which changes every time, is temporary reality. Which we are all experiencing. Vyavahārika Satya.
* That reality which never changes at any time. There is no past, present or future about it. That is the Supreme. Changeless entity is the Supreme reality.

Anything that is changing… So if I say I'm the body it is true for a moment. In one moment the body can change. I may have an accident, I may even lose a limb. A poor man may win a lottery ticket. He was a poor man, now what has he become? Rich one. Changed. Rich people become poor, poor people will become rich. This is the change that is happening. So that is not reality.

When a person knows I am that highest reality that is called Darshana, that is called Aparokshānubhuti, that is called Pratyaksha.

when you are looking at me, you're not looking at me directly. My information has gone in through your eyes, and then your mind has already certain preconceived ideas about me, and it puts that coating, ‘Oh, this is a Swāmi, good or bad great or not - this is what happens

Therefore that is not called really Pratyaksha, direct experience. This is not direct. What is the direct experience? To become completely one with it.

Whatever remains separate is indirect. Whatever becomes One is direct.

When a person has the direct experience - '''gatasaṁśaya.'''

So we will stop here. So many ideas are coming, you know beautiful ideas. But you have to remember it. Simply hearing it… Fortunately or unfortunately, God has given two ears, one to listen, another to throw it out.

So keep those points. The moment I say, I don't need to repeat it, you should be able to understand. Then we can move very fast.

( 1:06:30 )
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 09 on 16 June 2019

2025-01-02T07:46:07Z

R verma:

So, we continue our talk, on Avatāra. In our last class we discussed about what it is to be a human being. We are all human beings, and yet we do not deserve, really, to be called human beings. There is no difference… As the Sanskrit proverb goes Ahāra, Nidra, Bhaya, and Maithana. The body is a body. But there is one difference - Viveka.

What is Viveka? Usually it is translated as discrimination. Discrimination always means between what is better and what is not better. But that is not the only thing. We also use the word in a slightly negative connotation, what is called racial discrimination, gender discrimination, caste discrimination. But there also, the idea behind it is - who is superior? Who is inferior? Whether their logic proves them to be right or wrong is not the point. That's not what we are discussing. It is misused.

But what is meant is that human beings alone have the capacity to be intuitive. Because, discrimination requires intuition. Not merely logic or reason. That is the specialty. It is there in a greater proportion than in animals. Because they also have discrimination. Which food is tender, and which not? Even tigers discriminate. If there are two human beings, who is more tender, juicy, edible, etc & long lasting?

So we have to use our discrimination. Aristotle had said, ‘Man is a social animal’. More or less it is right. Man is a rational animal. That to me seems to be not a very good definition. What should be - Man is potentially rational. He has the Capacity to use reason, but not that he is always using it.

Okay. So what is it to be the best of human beings? We discussed it, very briefly though. Mature personality, a Mature minded person. Sri Rāmakrishna uses a mature Vidyā, Vidyā Māyā - Kāchā āmi, Pākkā āmi - an unripe ego, a ripe ego. That’s exactly…. What is a ripe ego? A ripe ego doesn't live in the clouds. He lives very practically. Probably, down to earth is what we call in English language. That is the best term. And, yet his mind is pitched to the highest tune.

So in Brief, he is a gentleman, he is a loving person, caring person, humorous person and full of love and Kshama (Forgiveness). So briefly we discussed. Do you have any questions about what we discussed last week, about a mature personality?

In fact If we really think deeply all the Sādhana catuṣṭaya sampatti is meant for what? To obtain, to become a mature personality say for example,

''सुखदु:खे समे कृत्वा ( sukha-duḥkhe same kṛitvā ) -'' whether you are happy or unhappy, whether it is cold or hot, whether somebody honors or dishonors, whether you win or you lose, whatever the condition, a Mature person does not really delay all these things. He doesn't deny all these things. But he keeps his mind calm and quiet.

( 05:11 mins )

So what do we do? If it is profitable our mind goes up, if it is loss our mind goes down. We are being tossed up and down up and down. So there are some non-spiritual, so-called non-religious, human beings who have this quality. They don't care. Okay. I am a principled man, quite a number of people are there. So that is called a mature personality, and that is the platform from which we can become moral and spiritual.

So what is the distinction between a mature personality and a moral personality? A Mature personality merely keeps his whole mind under control. Whereas a moral personality… What is morality? You must always remember Swāmi Vivekānanda’s definition of morality. What is morality? ‘Considering the other, as equal to oneself’. So we never do anything bad to ourselves. Unknowingly we might do. But knowingly we never do it. Same way, knowingly a moral person never does anything to the other person.

A beautiful word has been used in bhagavad-gita-

''आत्मौपम्येन सर्वत्र'' ( ''ātmaupamyena sarvatra'' ) Samadarṣi - Ātmā - That is one self. Just as one looks upon oneself, a moral person looks upon everyone exactly in the same light. So how do we look upon us? We don't want anybody to be an enemy of ours. Is there anybody who says I desire an enemy? So therefore we should also never become inimical to other people. We do not wish other people hate us, to harm us, to hurt us, to rob us, to take away things from us. So, we should also not…This is the whole of…

One Rabbi. You know, what is a Rabbai? A Jewish teacher is called a Rabbi. A Rabbai was asked by one man - ‘Rabbi please, I don't have much time, tell me all about Judaism very shortly’. And he gave this - ‘Do unto others what you wish others to do unto yourself. If you have understood it, you have understood the whole of Judaism, the whole of religion, the whole of spirituality. Rest is commentary’.

That is the truth. But what is the truth? That there is, really speaking, no difference between us and the other people. That we make the differentiation is because of what? Avidyā – Ajñāna, ignorance. I am different you are different. In fact, we are not at all different. Is it such a big ideal, High ideal, that it is irrational? No.

So we give the example - when you enter into dream state, do you see the same world? Same world. If I am taking class, if you are dreaming that I'm taking class, you see me, you see yourself, you see other people also. Isn’t it? At that time do you see any identity with anybody? Do you feel I am Swāmi? You don't feel. Swāmi is different, I am different. Everyone is different. The table is different. Everything is different, isn't it?

But when you come out of dream state, Who had become the whole dream world? Only one person! You have divided yourself into infinite number of parts, and considering each part is totally different. If in that class, in your dream, if I were telling you that there is no difference, you will not believe me. But you will not dare to deny me, contradict me. But you will not believe me, but when you wake up you say, ‘Arre, it is I who created every object in the dream world’. Isn’t it?

Then I said, ‘You see this Swāmi as different. On that day in your dream the Swāmi spoke excellently. Upon waking up, tell me who spoke? Who spoke? Me! Yeah! So you see we are attributing it to other person but actually that is none other than ourselves.

( 10:39 mins )

Come to the Advaita point now. When you are looking at Swāmi Vivekānanda, when you are looking at Sri Rāmakrishna, do you feel that you are anywhere near them? Do you feel that you it is you, in the form of Swāmi Vivekānanda, giving lectures in Chicago parliament of religions. You won't think like that but upon waking up from this waking State what do you say? I was Vivekānanda, I was Sri Rāmakrishna. The entire waking state in which Swāmi Vivekānanda spoke was a dream of the Ātman. So who spoke at the parliament of religions?

Just as in your dream, in my name you are giving lecture, isn't it? I'm only giving positive ideas. Suppose that day the Swāmi’s lecture was full of bunk. Who gave that lecture? So there also you make a discrimination. No, no if it is bunk it is Swāmi, if it is good it is me. That's what we are all doing it here.

So when we wake up from the delusion, the mirage, of this waking State… Just as we come to the waking state from dream state, this becomes a dream when? When we wake up. When does the dream world become dream? Only when we wake up. Until that time it's not a dream world, it’s a fully waking world.

What is the point now? In the dream world, upon waking up, we look up on it as - I had become the whole lot. I played with myself. I was my friend. I was my enemy. I was the rich man. I was the poor man. I was the best person. I was also the worst person. Same thing will come.'' ''

''आत्मौपम्येन सर्वत्र समं पश्यति'' ( ''ātmaupamyena sarvatra samaṁ paśhyati'' )

So these are called samadharshis. We will come to that. This is called being a moral person. So what is the difference between… a mature person is the best of rational human beings; a moral person is one not doing some good, goody goody, but he who identifies himself with everything in this world including with a dog, a cow, an elephant, eater of dog and a humble Brahmana.

''विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि |''

''शुनि चैव श्वपाके च पण्डिता: समदर्शिन: ||'' BG ''5:18||''

''vidyā-vinaya-sampanne brāhmaṇe gavi hastini''

''śhuni chaiva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ''

Okay. So this is what we discussed any questions with regard to that?

A person will become in fact more effective. Why? I'm telling you the reason. When you consider somebody as your friend, your motive is warped. When you consider someone as your enemy. again your motivation is completely warped. This is called Rāga and Dvesha, and they reduce your common sense, they reduce your focus. And to that extent you become less effective. Whereas when you know everybody is me, there would be only love. And where there is love, whatever you do will be the most loving act.

I'll give an example. See if you are if you have taken up a job to care for another child, child care you know. You won't have that much of Love towards the children, because you know they are not your children. You are only a salaried person. But suppose you are looking upon your own children. How will you do then? Because you love your children, every act that you perform for them is a loving act. Will it be a drudgery? Will it be boring act? You understand now. It is very effective.

( 15:41 mins )

In fact, Swāmi Vivekānanda says something in His Karma Yogā. ‘Selflessness is very paying. That means you get more dividends out of selflessness than selfishness. But people don't have that patience to work it out’. Marvellous statement! Every statement that comes from Swāmi Vivekānanda’s mouth is a truth. Ms MacLeod, She attended the Swami's class first time, then she came out and issued a statement, ‘The first word Swāmiji uttered is truth. The second word Swāmiji uttered is truth. Afterwards, whatever He uttered was nothing but truth’.

And that is true. It is not exaggeration, because, God Himself is talking in a human form. “I am a voice without a form”. Who was speaking? Sri Rāmakrishna. Who was Sri Rāmakrishna? Divine Mother. Who is Divine Mother? God. And who is God? Yourself. This is Advaita Vedānta. There is no separate God.

Okay, so having described… this is the most wonderful… So what is the first goal of every human being? To become a real mature personality. Until that time we pay heavily. It is not only an ideal, It also is the most profitable thing in the world. Who will be the happiest person? A person who is not affected by anything that happens in this world, he is the happiest person in this world.

Whereas you see, somebody hurts you at 11:30. Twelve o’ clock is your lunch time. Will you enjoy your lunch? You are going to Brood. And with every brooding the hurt increases. First, It is only a thought. Then it becomes hurt. Then you become that hurt. The more you grow - your anger, your hurt, and your sense of Revenge, everything increases, isn't it?

See how it grows. Because you are exercising it. Same exercise, you also do in thinking about God, that also will grow. Yes.

It is something very interesting. Yes. You see, I'm telling you something about Deep psychology. You have made a statement. It is very easy to wake up from the this dream to our waking state. But the same problem - when I am talking there, that is a waking state. Then you make the statement. The dream I had in my dream, to come back from that dream was very easy. But from this waking state to wake up is a very difficult thing.

Actually it is not difficult. How much time does it take for you to go to dream? You don't know about time. If you're counting the time, - ‘at this time, I fell asleep, I had a dream’ - that's not a dream. So our perception of time both in dream and waking is exactly the same. But now you are talking not from the dream point of view. You are talking about dream from the Waking point of view. But if we were discussing in your dream about this, you will make exactly the same statement - ‘How long it is going to take to wake up from this dream?’ I hope you're following what I'm trying to tell you.

( 20:29 mins )

Next beautiful words - देहपदे अनुराग ( dehapade anurāg ) - O Lord! I can never attain Devotion to you all by myself. Only when you give… This is the prayer across all religions. The best of this prayers is Gāyatri Mantra. What is Gāyatri Mantra’s essence? We surrender ourselves to you. Please guide my understanding. That's why Bhagavad Gitā is considered an explanation of Gāyatri Mantra.

There the person who is praying is Arjuna. Gāyatri Mantra. The person who is praying in Bhagavad Gitā is called Arjuna. They deity to whom in the Gāyatri Mantra the sādhaka is addressing, in the Bhagavad Gitā He is Krishna. Life is a battlefield. Krishna is the Buddhi, Dhiyo - Dhi! That Buddhi is guiding this sādhaka in the spiritual World by guiding him at every point.

You know, in the yuddha, every point is Sri Krishna - ‘This fellow is not to be finished now. His time has not yet come. But the other fellows time has come, let us quickly finish him and then come back next’. Everything has a Time. So in life also, everything has a time.

* But who is the guide? Sri Krishna.
* What is the Chariot? This body.
* What are those ropes which control the horses? Our mind.
* Who is it that controls? Buddhi ; buddhi .
* Who is the person who is traveling in the Chariot? Jīva, Jīvātma..

Don't say Ātmā, as Ātmā is liberated. Jīvātma. When he is liberated, there is no chariot. Everything disappears because then there is no chariot, there is no Charriator. There was no journey. And there is nothing, no bondage, no Sādhana. No Mukti, no birth, no death. Nothing. Ityeṣā paramārthatā. So this is the truth when we wake up.

What are we talking about? What is Dhi? Dhi means knowledge. What is the knowledge? Sadhana is knowledge. Now we are not concerned about God knowledge. What is the knowledge we need now? Not God knowledge! Sādhana knowledge. What we need now is knowledge of Sādhana. In fact, we don't need God knowledge. We don't need God realization and God cannot give God realization. He need not give. Why? That fact never changes that each soul is potentially Divine. That fact never changes, whether you are under bondage...

It is like a dream. You are in your own room, on your own bed. But you feel that somebody has carried it to a dungeon and put you there. So long as your mind is thinking, that is your reality. When you wake up what happens? You find yourself where? On your own bed. That is the truth. Suppose you find yourself in somebody else's bed, then it is a problem, both the for that fellow also and for you also. This is the truth.

So God need not give realization because what can be given and taken away is not realization. You understand? Moksha is not something to be lost and to be again gained. That's not Mukti. Mukti is that which can never be changed. So, ‘O Lord only you can give me that Devotion’.

And what is Devotion? Knowledge. Dhi means knowledge. What is the knowledge? That Oh Lord You are my own. God is my own is the knowledge that we require.

( 25:21 mins )

You see a mother and child are separated. And that child was there growing. And the mother and the child, practically, they are seeing each other every day. May be he's even working there. But they don’t know what was their relationship. What will be their relationship? Friends, or at the best, you know, employer-employee relationship. And one day they come to know that - this is my son and she is my mother. The moment that knowledge comes, do you need to inject and say, that now that you know each other try to love each other? Is it necessary? The moment that knowledge comes instantaneously the love comes. Because knowledge is love but that knowledge how can it come? Only by the grace of God.

मनुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः ( manuṣyatvaṃ mumukṣutvaṃ mahāpuruṣasaṃśrayaḥ )

So everything, in our state, is the great grace of God. There is no other way. That is why Gāyatri Mantra Is a prayer, ‘O Lord, I am without knowledge. You please grant me knowledge’. Knowledge is Bhakti.

Rāmānuja has outlined it beautifully. In some respects Rāmānuja excels Shankarāchārya in conveying to us certain things. According to Shankara first you practice Karma-yogā. What is the result? Karma-yogā is equivalent to Chitta shuddhi, Chitta ekāgrata, Chitta Vaishalyata, then Ātma-jijyāsa – 4 results will come. After that, practice Upāsana. He calls it Bhakti-yogā.

What is Bhakti-yogā? Not devotees Bhakti-yogā. This is Upāsana. What is Upāsana? Nidhidhyāsana. You meditate deeply upon – Saguṇa Sākāra Īshwara - a personalized God. That will equip us with the fitness to practice, again, what is called, real Jñāna-yogā. This is somewhat Okay.

But Rāmānuja, first Karma-yogā. What does Karma-yogā do? Chitta shuddhi. What does Chitta shuddhi give us? It gives knowledge of two things - Who is God? Who am I? The moment that knowledge comes, like a child united with mother. This is my mother. This is my child. Immediately that knowledge turns into Bhakti. Chitta shuddhi, Jñāna and Bhakti.

According Shankarāchārya Chitta shuddhi, Bhakti and Jñāna. Of course, ultimately, there is not much difference, but this is much more natural for us.

So that is why Swāmi Vivekānanda writes,

'''Deho - means give'''. '''Pade - to Your Lotus feet. Anurāg - unmotivated love'''.

What should be really asked for? Love! What type of love? Love, for the sake of love. I don’t want my love for you, my devotion to you to get something else. It should not become a means of obtaining something else. It should not be an instrument for getting something else.

Like Dhruva. At first, he practiced devotion for what purpose? He wanted one Kingdom. So this is the truth. But later on Lord Vishnu appeared. Beautiful story, you know? Then He said, ‘Dhruva, I am pleased with you. What do you want?’ ( God already knows what he wants ) And then God poured a little bit of that water from His conch on to the head of Dhruva. Instantaneously there was understanding. He said, ‘O Lord, I was like a person who was in search of colored glass beads, but obtained a real diamond. Now that I have got a diamond, please do not ask me that whether I want to glass beads. So the kingdom is like glass beads. Before I was ignorant.

( 30:25 mins )

Actually we are also like that. Once we know that God is a diamond and everything belonging to the world is like glass beads, who will want it? That is what Sri Rāmakrishna used to say, If a person meets the emperor, a king. And the king is very pleased with him, ‘Ask what you want from me?’ Which fellow will ask for pumpkin? Unless he is the most stupid fellow in the whole world, he will not ask for a pumpkin. Because anybody can give pumpkins. But a king can give the most precious things in this world.

So there is also a story about pumpkin. So there was a poor fellow and he doesn't have anything to eat. Every day he used to stand at the door of the king. And it was the king's habit, everyday he will come out and give Dāna to the people gathered there and then he will go away. So fellow was a Brāhmana. Everyday he started coming.

So, once it was the king’s birthday. He decided, ‘This poor fellow is coming to me everyday. Today, I will remove all his wants for life’. But unfortunately, he did not think further. He obtained a big pumpkin, made a cut, a small hole, cleverly took out all the inside, filled it up with diamonds, and then covered it. and then as soon as the Brāhmana came, he donated.

Practically every day he was receiving a pumpkin. Today also he received, a bigger pumpkin. So that fellow was so disappointed. He said, ‘Everyday I have to eat this pumpkin. What am I going to do with this? So he decided to sell it.

So one fellow, was doing Pitṛ Tarpana, Shrāddha. He needed to feed many relatives. Pumpkin is the best. So he was in search of a pumpkin. The other fellow was in search of a buyer. And they met each other and very cheap – ‘Do you want pumpkin?’ ‘Yes, Yes. It's a big pumpkin that will do for the Shrāddha’. And he gave it on sale. That fellow happily carried it away.

And again, the next morning he was present. The king was shocked. He asked, ‘Why are you coming again?’ He said, ‘O King, I don't have anything to eat’. ‘Yesterday I gave you a pumpkin, what did you do?’ He said I sold it. Then the king understood he was not destined to become rich. The story has come by the way.

Who wants to… By going to God, knowing what God is, who will want pretty things? That's why when Naciketa went to Yamadharma Rājā, Yamadharma Rājā gave him how many boons? How many? Four! First He gave only three. And second-boon was how to go to heaven. And Yamadharma Rājā taught him, ‘This is the ritual which will take anyone to Heaven.’ Only once He told him. And then, ‘You tell me now, what did you understand?’ —— Without giving up a comma, a full stop, exclamation mark, a dash, he repeated the whole lot. Because he was, only once he needs to hear it - Eka Shrutidhara.

Yamadharma Rājā, was so pleased, He gave him a garland. That is called Karma-phala garland. That is to say, without doing anything you get the result of doing it. You understand what I'm talking about? This is the fourth boon.

Now three boons, you know, you forgot in between he give an extra boon, fourth boon. ( That’s why you have to attend the classes again and again until it stays in the mind ).

( 35:37 mins )

So, how to obtain unmotivated love towards God – dehapade anurāg - What anurāg? Anurāg is a very beautiful world.

Rāga means tremendous attachment. We are already having tremendous Rāga dvesha. But this Rāga, first of all, will not have any opposite. There is no dvesha, only love.

But that itself is not sufficient. It is accompanied, pre-accompanied, It goes forward - Anu - means before that you have to do something. What is it? Practice selflessness for a long time. And the same selflessness will also ask God, ‘I don't want anything. I just want to love you’. To such an extent…

Two things he says -

# ‘I don't want you to love me. That is not a condition of my love’. What is our love? If I love you, you also have to love me.
# The second is our love always expects something. As we say in Telugu language, ‘Māmā, when I come to you, what will you give me? And when you come to me, what will you bring for me?’ It works both ways.

By the way, you know, all the Indians who have got relatives in the Western countries, they think they are all Bill Gates. When they come to visit their relatives, they expect them - When you come what will you bring? When we go to visit you, what presents are you going to give to us so that we can bring them back.

Once I brought, some Swāmi wanted first-class foreign-made chapels, shoes. I brought them, and he opened, his face fell. It was written ‘Made in India’. How do I know? Because they are made in China, Taiwan and other places. There is a very famous shoe company Clark's - They're not made there. All clothes are made in India. Dresses are made in India, and in poor Villages, China, Taiwan and all those all those places, Bangladesh. Only they put their own name and then they come here.

Anyway, so what is the way? Motiveless devotion. Two things - ‘I don't expect you to love me. Treat me as you as your biggest enemy, virulent enemy, I don't care second. I don't expect any result from it because it is love for the sake of love, I don't want anything.

How to obtain that love? Nārada gives the clue. What is that?

mukhyatas tu mahat-kṛpayaiva bhagavat-kṛpā-leśād vā –

* Mukhyatas - primary way of obtaining this Devotion to God is
* Mahat-kṛpayaiva - by the grace of a Mahāpurusha alone.
* or Bhagavat-kṛpā-leśād vā - a little bit of God's grace. How much? One drop of God's grace is more than sufficient to make me an ahetuki bhakta

What a wonderful thing it is. Actually there is no difference.

Tasmin taj-jane bhedabhāvat -

* Tasmin - in God,
* Taj-jane - His people, His devotees,
* Bhedabhāvat - there is no difference between God and His devotees.

Why? Because who are His devotees, true devotees? They have completely surrendered themselves to God. So there is no separateness there. So if we can get Guru-Kripā, Mahat-kripā is equivalent to getting Bhagavat-kṛpā-leśād vā. And this is the only way – '''dehapade anurāg'''

( 40:22 mins )

How to obtain Mahat-kripā? तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ( tad viddhi praṇipātena paripraśhnena sevayā )

* So, tad viddhi - viddhi here means not asking, not getting answers, obtain that knowledge through Self-surrender.
* Praṇipātena means what? Praṇama means what? Complete surrender! And by asking Him the right thing. Don't go on asking. Asking the right thing.

Kumbhakarna wanted to ask the right thing, but he asked the wrong thing. What was the right thing he wanted to ask? ‘I must have unrivalled power. Nobody can beat me. I will beat everybody’. What did he ask? ‘Six months once I eat, six months I sleep’. Who made him talk like that? Saraswati Devi.

So we go for one thing and we ask for something else. There was a funny incident. There was one Chandru. He used to serve the Holy Mother. So this Chandru was almost an orphan boy. His brother kicked him out. So he took shelter under Holy Mother. She initiated him, and then employed him there. And he had unprecedented freedom to visit Holy mother at any time, he can go inside. So he became a little bit egotistical. ‘I have got that freedom. I can ask Mother whatever I want’.

Swāmi Mādhavānandaji, He Understood it. One day early morning they were brushing their teeth. ‘Hey Chandru, can you do one thing?’ He said, ‘What?’ ‘Can you go to Mother and ask something’. He said, ‘Okay, tell me what is it? Quick quick. He said, ‘Ask Her, give me Mukti Mother’. ‘Just one minute, I will go upstairs, ask Her, and come down and give you the answer’.

So he started. While climbing his feet had become leaden, leaden, like lead, and started trembling. By the time he reached the first floor, he was completely motionless, speechless. Vāg mānas gocharam. He went there, and Mother was sitting for Pooja, and She looked at him, ‘What do you want?’ ‘Prasāda’! He took some Prasāda and went down.

As though we have got freedom. She gave the freedom. Who gave the freedom? She gave the freedom. So you can't take that freedom unless She gives freedom. ‘Give me Mukti’, nobody can ask. That is the truth.

So what is the way to get anurāg? Be humble and say, ‘Oh Lord, I Want Your Grace. By Your grace lift me up’. There is no other way. But the best thing is Mahat-Kripā. The company of great people, which means the grace of great people.

'''Nirbhaya''' - Fearless. How do we know a person is progressing in spiritual life? First description of the Avatāra, He is Nirbhaya. That's why when Yājnavalkya gave the teaching to Janaka, and Janaka understood it, became enlightened, then Guru gives a certificate – Abhayam vai, janaka, prapto'si. ‘Oh Janaka, you attained fearlessness’. What is he telling? You have realized who you really are. It’s a beautiful word.

Bhaya means fear. Fear comes from what earlier we discussed in Bhagavad-Gita. Kāmāt krodha. Krodha means Bhaya here.

वीतरागभयक्रोधा मन्मया मामुपाश्रिता: |

बहवो ज्ञानतपसा पूता मद्भावमागता: || BG 4/10 ||

vīta-rāga-bhaya-krodhā man-mayā mām upāśhritāḥ |

bahavo jñāna-tapasā pūtā mad-bhāvam āgatāḥ ||

So bhaya comes from two causes. Do you know, what are they?

# Fear of losing what one already has.
# And fear of not getting what one hopes to get.

There is no other fear. Firstly a realized soul, an Avatāra, He will not have any fear. The second reason is that there is always a desire. Both causes are related to desire.

( 45:30 mins )

An object means what? Object of Desire. So if I lose this then my wishes will not be fulfilled. My desires will not be fulfilled. If I lose my, let us say, car, then I won't be able to travel. If I lose my refrigerator, I won't be able to store things. Isn't it? The refrigerator is not the cause which we love. It’s capacity to preserve food, the moment it loses its power, what will you do? Throw it out. And sometimes you have to pay money to throw it away. Big, big furniture, old furniture, you have to pay money. Nobody is willing to do that.

Okay. So, how does this desireless-ness come? Only when desireless-ness comes, desire will go away. When desire goes away, fear goes away. When does a person really attain to desireless-ness, or fearlessness? When there are no desires.

And when is he going to become desireless? When he realizes - I am God, I am Brahman, I am infinite. If you are infinite what things are left out for you to desire. Nothing will be there. This is the greatest truth, you know? So God is always Nirbhaya.

That’s why he says, it's a beautiful saying how creation came. Īswara sat down and then He felt fear, Bhaya. Then He thought - ‘What am I fearing from? Besides Me there is nothing else’. Then somebody went and advised Him. They cultivated a little bit of deeper thinking than this. God, before Srishti. Who was that fellow who advised Him before Srishti? Is there somebody? So He went and said, ‘Aah! I am not fearful, but I get bored. Eka, eka bored. Alone, I get bored. I want some company’. ‘Kiṁ aham akarom?’ ‘What can I do. I am alone’. Then He thought, ‘Why should I fear? There is nobody else who can do any harm’. Even a house doesn’t fall, because there is no house. Wind cannot beat Him up, because there was no wind at all. ‘What am I afraid of?’

Then He thought ‘Bahūni me Bhavāṁ’, ‘May I become many’. This is an explanation given for elementary school students to explain why Srishti has come. I'm not going into it. What I'm saying is even sometimes God fears. God has the greatest fear. ( Putting it a little bit sarcastically ) What is the fear? ‘These are the devotees I have, I might lose them’. ‘These are the devotees I'm expecting to get, they may not become devotees’.

Sri Rāmakrishna gives a beautiful story. One fellow died on a Saturday. He became a ghost, and he became bored. He wanted a companion. So he went on running to the shmasāna to look, every Tuesday and Saturday, because Hindus have a Superstition anybody who dies on a Tuesday or on a Saturday, they're likely to become ghost. But somebody will do some Shrāddha, some prayer, or he has done some punya. Nobody is becoming. Ultimately he was forced you to remain alone.

Swāmi Yatiswarānanda Mahārāj, he has written in ‘Adventure in religious life’. He quotes something very interesting. I think it was in that Book one of his other books. There was a very famous psychiatrist in his time, 1930s. He had written a beautiful book ‘Release from nervous tension’. And in that, that psychiatrist was saying ‘All my patients can be divided into two categories. Those who want to get married, unable to get married. Those who are married, they want to get out of marriage, and are unable to get out. These are the two categories. They have become my patients’.

( 50:38 mins )

If that psychiatrist had any common sense, and if God appears and gives a boon to him, what do you think he will ask? ‘Those who are unmarried, let them not get married. Those who got married, let them never get unmarried’. Because all of them will come become his patients. You understand?

Okay. Nirbhaya - Fearless. So Abhayam vai janaka, prapto'si.

Fear comes from two Factors - Fear of losing, and fear of not getting one’s wishes. Also a person becomes fearless because he realizes there is no one besides me. And who is God? The Ātman alone is fearless. Then, he will not be afraid at all.

One characteristic of an Avatāra is - completely Fearless. But during the time of Sādhana He might appear to be fearful. He might pretend to be fearful. Why am I telling this one?

Because you read the Gospel or Great Master. One day a great pundit had to visit Sri Rāmakrishna. From morning His blood pressure has risen. He was asking everybody ‘You be here when pundit is supposed to be come’. ‘You be here’. ‘You be here’. And then He was running to Jhāutala, toilet. Every few minutes He was running to the toilet. Is it a characteristic of Nirbhayatvam or Bhayatvam? So, how do you explain it?

Krishna ran away from Jarasandha. He pretended to run away. Finally He runs away. Where did He settle? From Mathura to all the way to Dwāraka. Do you know why He chose Dwāraka? 17 times Jarasandha had declared war against Him. 17 times He pretended to be running. Jarasandha’s soldiers will run after Him, and then He will destroy the whole lot. Jarasandha will go back, gather other remaining men. 17 times, like Ghazni Mahmud, laying siege of Somanāth Temple. 17 times!

18th time He said, ‘Now it is time to shift to Dwāraka. Why did He choose Dwāraka? Because, ‘Either I conquer, or the other way is, I will drown Myself in the ocean’. It is said as soon Sri Krishna left the body, the whole sea came and submerged.. Dwāraka. They say there are some kind of remnants there.

What we are talking about? They pretend to be fearful because sometimes They assume, deliberately, human nature, especially the nature of a child. Sri Rāmakrishna had only two Natures. One is a child, another is The Divine Guru.

So as soon as the pundit came, He said, do you know, ‘Mother kept My mind so high, I started looking upon them as earthworms’. Earthworms! So, They are not really frightened of death. When They are not frightened of death, what else can you do? A person who says ‘I am not the body, I am not in mind’. What can you do to that person?

That’s why Alexander the Great… That story is told you know?

( 55:03 mins )

Alexander the Great was in north India. Fortunately he did not go anywhere else, because his own soldiers rebelled. Otherwise, he would have finished India. So he heard of a great Yogi, Swāmi Vivekānanda quotes this, and then he went there. It was winter season. The Yogi was sitting in the sun to get a little bit of warmth. And this man was a very tall man, you know, Greek, so he stood there. ‘I heard you are a great Yogi’. The Yogi said, ‘Yes, I am a great Yogi. Is there anything that I can do?’ ‘Yes. You are standing in between the sun and me. Get out’. He understood. No man can speak to him like that.

Then they discussed a lot of things. Alexander was so impressed. He said, ‘I will take you to Greece, and you will be my main philosopher’. In those days, that was the custom. The Yogi said, ‘Thank you very much, but I don't want to go’. ‘Do you know to whom you are replying?’ ‘I know’. ‘I can kill you’. He laughed and said, ‘This is the greatest lie I ever heard in my life. I am Deathless & this fellow says I will kill you.’

So you can understand? You know, when you have walking in the sunlight, your Shadow follows you. If somebody threatens, ‘I will kill your Shadow’. What would be your reaction? ‘Do whatever you like’. But there are certain rules and regulations when you are walking with your Guru. You should never put your foot on even the shadow of your Guru.

'''निर्भय गतसंशय ( nirbhaya gatasaṁśaya ) - He is absolutely bereft of all doubts'''.

So here is first thing we have to understand - When do doubts come? And when doubts cannot arise? Two conditions. What is it?

'''When you know something indirectly doubts may come'''. That's why Shravana. When you hear about something, you have never experienced it, doubts will come.

'''But when you are directly perceiving something, even if the whole world doubts about your realization, you will have no doubts, because it is your direct experience.'''

That is what all these great Souls, even a Jīvan-Mukta. You tell him, ‘I doubt whether you have got any realization?’ He will not hesitate. You tell it to a non-spiritual person, who is pretending to be a spiritual person, ‘You are not a spiritual person’. You understand what I'm talking? You go to a so-called spiritual person, who is not really a spiritual person, and tell him you are not spiritual. He will get so angry. Thereby proving that he is really not spiritual.

You go to a spiritual person and tell him you are not spiritual. He will be the first person to say you're absolutely right. He will never say I am spiritual. ‘If somebody by mistake considered, I am completely non-spiritual. You are right’. And proving thereby that at least this person has progressed in spiritual life. Yeah. This is the truth.

So a person who is beholding himself, ‘I am not the body, I am not the mind’. What remains? ‘I am The Ātman’. He cannot have any doubt. Doubt is only about what? About Ātman. Whether God exists Etc?

That is why Swāmi Vivekānanda went & asked Him, ‘Have you seen God?’ Why did He ask that question? ( I want you to reply. I want you to think ) Why did Swāmiji ask that question? Because so many people in those days were saying we are Spiritual people. He went to many leaders and asked, ‘Have you seen God?’ Some people frankly said, ‘No, we have not seen God, we are praying’. But some fellows did not admit it. Indirectly, they want to give the impression that we don't want to talk, but we are you seers of God. One person said, ‘You are a Yogi, your eyes are yogi’s eyes, if you try you will realize. He never replied to that question. So Swāmiji had doubts.

( 1:00:14 )

Sri Rāmakrishna once asked Him, ‘Many people say I am an incarnation of God’. Swāmiji said, ‘Until I know it, let a thousand people speak, I am not going to believe it’. Frankly He said that.

So why did Swāmi Vivekānanda go and ask Him? Because He did not know about Sri Rāmakrishna until that time. ‘Are you a pretender, or are you talking from your direct experience? Or are you talking like other people, from bookish knowledge?’ Because they are all well-read people.

What was Sri Rāmakrishna’s categorical reply? ‘I have seen God’. That was the answer Narendra wanted. But Sri Rāmakrishna did not stop there. What did He say? ‘Not only have I seen God, I can show you God’. Why did He say that?You see, I may say yes or no. How are you to know, I have seen God? If you see God, then you know that I have seen God. ‘I will show you God’. In fact He wanted to show Him the second time, third time, and He ran away.

Some people ask me also ‘Have you Seen God?’ I said, ‘No, I have not seen God’. Then they say, ‘No we don't believe you’. If you don’t believe me, why did you ask? Because, whatever I say you are not… you prepared already. You don't believe me. If I said I've seen God, then also you will say you don't believe me. What can I do?

So '''gatasaṁśaya''' that is why the Munḍaka Upanishad the only proof of complete removal - destruction of this is -

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiśchidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare || 8 ||

Only upon beholding the Supreme reality directly. Beholding means not seeing, '''beholding means knowing I am that Supreme reality'''. Otherwise, I am seeing you, you are seeing me. What I am seeing is also false, what you are seeing is also false.

One evening in New York one fellow was walking. Suddenly he felt the butt of a pistol at the back of his.. , ‘Give me your wallet’. So he had no option, he gave him his wallet. And that fellow snatched the wallet and ran away. After running a few yards, he showed his gun and said, ‘There are no bullets in this’. This fellow also said, ‘There is no money in the wallet.

Only a person who becomes One, that is called real seeing. This is called Aparokshānubhuti. This is also called Pratyaksha. Our seeing is not Pratyaksha. It is called paroksha. We can talk about it some other day.

So '''only when a person has direct experience about himself, I am that Supreme reality. That is called Aparokshānubhuti.'''

Why do I say Supreme reality? Because reality has been defined in two ways

* That reality which seems to be the reality, but which changes every time, is temporary reality. Which we are all experiencing. Vyavahārika Satya.
* That reality which never changes at any time. There is no past, present or future about it. That is the Supreme. Changeless entity is the Supreme reality.

Anything that is changing… So if I say I'm the body it is true for a moment. In one moment the body can change. I may have an accident, I may even lose a limb. I am a poor man may win a lottery ticket. He was a poor man. Now what has become rich one changed.

Rich people become poor; poor will become rich. This is the change that is happening. So that is not reality. When a person knows I am that highest reality that is called the dharshan, that is called a paroksha anubooty that is called prathyaksha. when you are looking at me, you're not looking at me directly.

My information has gone into your through your eyes; and then your mind has already a certain preconceived ideas about me; and it puts that coating oh this is Swami good or bad great or not.

therefore that is not called really prathyaksha direct experience. This is not direct. What is the direct experience to become completely one with it? Whatever Remains separate is indirect. Whatever becomes one is direct. when a person has the direct experience Gata Samsaya:. So we will stop here. They said so many ideas are coming, you know beautiful ideas, but you have to remember it simply hearing it fortunately or unfortunately, God has given two ears one to listen to another to Throw it out. Keep those points the moment I say. I don't need to repeat it. You should be able to understand. Then we can move very fast.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 09 on 16 June 2019

2024-12-09T07:25:43Z

R verma:

So, we continue our talk, on Avatāra. In our last class we discussed about what it is to be a human being. We are all human beings, and yet we do not deserve, really, to be called human beings. There is no difference… As the Sanskrit proverb goes Ahāra, Nidra, Bhaya, and Maithana. The body is a body. But there is one difference - Viveka.

What is Viveka? Usually it is translated as discrimination. Discrimination always means between what is better and what is not better. But that is not the only thing. We also use the word in a slightly negative connotation, what is called racial discrimination, gender discrimination, caste discrimination. But there also, the idea behind it is - who is superior? Who is inferior? Whether their logic proves them to be right or wrong is not the point. That's not what we are discussing. It is misused.

But what is meant is that human beings alone have the capacity to be intuitive. Because, discrimination requires intuition. Not merely logic or reason. That is the specialty. It is there in a greater proportion than in animals. Because they also have discrimination. Which food is tender, and which not? Even tigers discriminate. If there are two human beings, who is more tender, juicy, edible, etc & long lasting?

So we have to use our discrimination. Aristotle had said, ‘Man is a social animal’. More or less it is right. Man is a rational animal. That to me seems to be not a very good definition. What should be - Man is potentially rational. He has the Capacity to use reason, but not that he is always using it.

Okay. So what is it to be the best of human beings? We discussed it, very briefly though. Mature personality, a Mature minded person. Sri Rāmakrishna uses a mature Vidyā, Vidyā Māyā - Kāchā āmi, Pākkā āmi - an unripe ego, a ripe ego. That’s exactly…. What is a ripe ego? A ripe ego doesn't live in the clouds. He lives very practically. Probably, down to earth is what we call in English language. That is the best term. And, yet his mind is pitched to the highest tune.

So in Brief, he is a gentleman, he is a loving person, caring person, humorous person and full of love and Kshama (Forgiveness). So briefly we discussed. Do you have any questions about what we discussed last week, about a mature personality?

In fact If we really think deeply all the Sādhana catuṣṭaya sampatti is meant for what? To obtain, to become a mature personality say for example,

''सुखदु:खे समे कृत्वा ( sukha-duḥkhe same kṛitvā ) -'' whether you are happy or unhappy, whether it is cold or hot, whether somebody honors or dishonors, whether you win or you lose, whatever the condition, a Mature person does not really delay all these things. He doesn't deny all these things. But he keeps his mind calm and quiet.

( 05:11 mins )

So what do we do? If it is profitable our mind goes up, if it is loss our mind goes down. We are being tossed up and down up and down. So there are some non-spiritual, so-called non-religious, human beings who have this quality. They don't care. Okay. I am a principled man, quite a number of people are there. So that is called a mature personality, and that is the platform from which we can become moral and spiritual.

So what is the distinction between a mature personality and a moral personality? A Mature personality merely keeps his whole mind under control. Whereas a moral personality… What is morality? You must always remember Swāmi Vivekānanda’s definition of morality. What is morality? ‘Considering the other, as equal to oneself’. So we never do anything bad to ourselves. Unknowingly we might do. But knowingly we never do it. Same way, knowingly a moral person never does anything to the other person.

A beautiful word has been used in bhagavad-gita-

''आत्मौपम्येन सर्वत्र'' ( ''ātmaupamyena sarvatra'' ) Samadarṣi - Ātmā - That is one self. Just as one looks upon oneself, a moral person looks upon everyone exactly in the same light. So how do we look upon us? We don't want anybody to be an enemy of ours. Is there anybody who says I desire an enemy? So therefore we should also never become inimical to other people. We do not wish other people hate us, to harm us, to hurt us, to rob us, to take away things from us. So, we should also not…This is the whole of…

One Rabbi. You know, what is a Rabbai? A Jewish teacher is called a Rabbi. A Rabbai was asked by one man - ‘Rabbi please, I don't have much time, tell me all about Judaism very shortly’. And he gave this - ‘Do unto others what you wish others to do unto yourself. If you have understood it, you have understood the whole of Judaism, the whole of religion, the whole of spirituality. Rest is commentary’.

That is the truth. But what is the truth? That there is, really speaking, no difference between us and the other people. That we make the differentiation is because of what? Avidyā – Ajñāna, ignorance. I am different you are different. In fact, we are not at all different. Is it such a big ideal, High ideal, that it is irrational? No.

So we give the example - when you enter into dream state, do you see the same world? Same world. If I am taking class, if you are dreaming that I'm taking class, you see me, you see yourself, you see other people also. Isn’t it? At that time do you see any identity with anybody? Do you feel I am Swāmi? You don't feel. Swāmi is different, I am different. Everyone is different. The table is different. Everything is different, isn't it?

But when you come out of dream state, Who had become the whole dream world? Only one person! You have divided yourself into infinite number of parts, and considering each part is totally different. If in that class, in your dream, if I were telling you that there is no difference, you will not believe me. But you will not dare to deny me, contradict me. But you will not believe me, but when you wake up you say, ‘Arre, it is I who created every object in the dream world’. Isn’t it?

Then I said, ‘You see this Swāmi as different. On that day in your dream the Swāmi spoke excellently. Upon waking up, tell me who spoke? Who spoke? Me! Yeah! So you see we are attributing it to other person but actually that is none other than ourselves.

( 10:39 mins )

Come to the Advaita point now. When you are looking at Swāmi Vivekānanda, when you are looking at Sri Rāmakrishna, do you feel that you are anywhere near them? Do you feel that you it is you, in the form of Swāmi Vivekānanda, giving lectures in Chicago parliament of religions. You won't think like that but upon waking up from this waking State what do you say? I was Vivekānanda, I was Sri Rāmakrishna. The entire waking state in which Swāmi Vivekānanda spoke was a dream of the Ātman. So who spoke at the parliament of religions?

Just as in your dream, in my name you are giving lecture, isn't it? I'm only giving positive ideas. Suppose that day the Swāmi’s lecture was full of bunk. Who gave that lecture? So there also you make a discrimination. No, no if it is bunk it is Swāmi, if it is good it is me. That's what we are all doing it here.

So when we wake up from the delusion, the mirage, of this waking State… Just as we come to the waking state from dream state, this becomes a dream when? When we wake up. When does the dream world become dream? Only when we wake up. Until that time it's not a dream world, it’s a fully waking world.

What is the point now? In the dream world, upon waking up, we look up on it as - I had become the whole lot. I played with myself. I was my friend. I was my enemy. I was the rich man. I was the poor man. I was the best person. I was also the worst person. Same thing will come.'' ''

''आत्मौपम्येन सर्वत्र समं पश्यति'' ( ''ātmaupamyena sarvatra samaṁ paśhyati'' )

So these are called samadharshis. We will come to that. This is called being a moral person. So what is the difference between… a mature person is the best of rational human beings; a moral person is one not doing some good, goody goody, but he who identifies himself with everything in this world including with a dog, a cow, an elephant, eater of dog and a humble Brahmana.

''विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि |''

''शुनि चैव श्वपाके च पण्डिता: समदर्शिन: ||'' BG ''5:18||''

''vidyā-vinaya-sampanne brāhmaṇe gavi hastini''

''śhuni chaiva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ''

Okay. So this is what we discussed any questions with regard to that?

A person will become in fact more effective. Why? I'm telling you the reason. When you consider somebody as your friend, your motive is warped. When you consider someone as your enemy. again your motivation is completely warped. This is called Rāga and Dvesha, and they reduce your common sense, they reduce your focus. And to that extent you become less effective. Whereas when you know everybody is me, there would be only love. And where there is love, whatever you do will be the most loving act.

I'll give an example. See if you are if you have taken up a job to care for another child, child care you know. You won't have that much of Love towards the children, because you know they are not your children. You are only a salaried person. But suppose you are looking upon your own children. How will you do then? Because you love your children, every act that you perform for them is a loving act. Will it be a drudgery? Will it be boring act? You understand now. It is very effective.

( 15:41 mins )

In fact, Swāmi Vivekānanda says something in His Karma Yogā. ‘Selflessness is very paying. That means you get more dividends out of selflessness than selfishness. But people don't have that patience to work it out’. Marvellous statement! Every statement that comes from Swāmi Vivekānanda’s mouth is a truth. Ms MacLeod, She attended the Swami's class first time, then she came out and issued a statement, ‘The first word Swāmiji uttered is truth. The second word Swāmiji uttered is truth. Afterwards, whatever He uttered was nothing but truth’.

And that is true. It is not exaggeration, because, God Himself is talking in a human form. “I am a voice without a form”. Who was speaking? Sri Rāmakrishna. Who was Sri Rāmakrishna? Divine Mother. Who is Divine Mother? God. And who is God? Yourself. This is Advaita Vedānta. There is no separate God.

Okay, so having described… this is the most wonderful… So what is the first goal of every human being? To become a real mature personality. Until that time we pay heavily. It is not only an ideal, It also is the most profitable thing in the world. Who will be the happiest person? A person who is not affected by anything that happens in this world, he is the happiest person in this world.

Whereas you see, somebody hurts you at 11:30. Twelve o’ clock is your lunch time. Will you enjoy your lunch? You are going to Brood. And with every brooding the hurt increases. First, It is only a thought. Then it becomes hurt. Then you become that hurt. The more you grow - your anger, your hurt, and your sense of Revenge, everything increases, isn't it?

See how it grows. Because you are exercising it. Same exercise, you also do in thinking about God, that also will grow. Yes.

It is something very interesting. Yes. You see, I'm telling you something about Deep psychology. You have made a statement. It is very easy to wake up from the this dream to our waking state. But the same problem - when I am talking there, that is a waking state. Then you make the statement. The dream I had in my dream, to come back from that dream was very easy. But from this waking state to wake up is a very difficult thing.

Actually it is not difficult. How much time does it take for you to go to dream? You don't know about time. If you're counting the time, - ‘at this time, I fell asleep, I had a dream’ - that's not a dream. So our perception of time both in dream and waking is exactly the same. But now you are talking not from the dream point of view. You are talking about dream from the Waking point of view. But if we were discussing in your dream about this, you will make exactly the same statement - ‘How long it is going to take to wake up from this dream?’ I hope you're following what I'm trying to tell you.

( 20:29 mins )

Next beautiful words - देहपदे अनुराग ( dehapade anurāg ) - O Lord! I can never attain Devotion to you all by myself. Only when you give… This is the prayer across all religions. The best of this prayers is Gāyatri Mantra. What is Gāyatri Mantra’s essence? We surrender ourselves to you. Please guide my understanding. That's why Bhagavad Gitā is considered an explanation of Gāyatri Mantra.

There the person who is praying is Arjuna. Gāyatri Mantra. The person who is praying in Bhagavad Gitā is called Arjuna. They deity to whom in the Gāyatri Mantra the sādhaka is addressing, in the Bhagavad Gitā He is Krishna. Life is a battlefield. Krishna is the Buddhi, Dhiyo - Dhi! That Buddhi is guiding this sādhaka in the spiritual World by guiding him at every point.

You know, in the yuddha, every point is Sri Krishna - ‘This fellow is not to be finished now. His time has not yet come. But the other fellows time has come, let us quickly finish him and then come back next’. Everything has a Time. So in life also, everything has a time.

* But who is the guide? Sri Krishna.
* What is the Chariot? This body.
* What are those ropes which control the horses? Our mind.
* Who is it that controls? Buddhi ; buddhi .
* Who is the person who is traveling in the Chariot? Jīva, Jīvātma..

Don't say Ātmā, as Ātmā is liberated. Jīvātma. When he is liberated, there is no chariot. Everything disappears because then there is no chariot, there is no Charriator. There was no journey. And there is nothing, no bondage, no Sādhana. No Mukti, no birth, no death. Nothing. Ityeṣā paramārthatā. So this is the truth when we wake up.

What are we talking about? What is Dhi? Dhi means knowledge. What is the knowledge? Sadhana is knowledge. Now we are not concerned about God knowledge. What is the knowledge we need now? Not God knowledge! Sādhana knowledge. What we need now is knowledge of Sādhana. In fact, we don't need God knowledge. We don't need God realization and God cannot give God realization. He need not give. Why? That fact never changes that each soul is potentially Divine. That fact never changes, whether you are under bondage...

It is like a dream. You are in your own room, on your own bed. But you feel that somebody has carried it to a dungeon and put you there. So long as your mind is thinking, that is your reality. When you wake up what happens? You find yourself where? On your own bed. That is the truth. Suppose you find yourself in somebody else's bed, then it is a problem, both the for that fellow also and for you also. This is the truth.

So God need not give realization because what can be given and taken away is not realization. You understand? Moksha is not something to be lost and to be again gained. That's not Mukti. Mukti is that which can never be changed. So, ‘O Lord only you can give me that Devotion’.

And what is Devotion? Knowledge. Dhi means knowledge. What is the knowledge? That Oh Lord You are my own. God is my own is the knowledge that we require.

( 25:21 mins )

You see a mother and child are separated. And that child was there growing. And the mother and the child, practically, they are seeing each other every day. May be he's even working there. But they don’t know what was their relationship. What will be their relationship? Friends, or at the best, you know, employer-employee relationship. And one day they come to know that - this is my son and she is my mother. The moment that knowledge comes, do you need to inject and say, that now that you know each other try to love each other? Is it necessary? The moment that knowledge comes instantaneously the love comes. Because knowledge is love but that knowledge how can it come? Only by the grace of God.

मनुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः ( manuṣyatvaṃ mumukṣutvaṃ mahāpuruṣasaṃśrayaḥ )

So everything, in our state, is the great grace of God. There is no other way. That is why Gāyatri Mantra Is a prayer, ‘O Lord, I am without knowledge. You please grant me knowledge’. Knowledge is Bhakti.

Rāmānuja has outlined it beautifully. In some respects Rāmānuja excels Shankarāchārya in conveying to us certain things. According to Shankara first you practice Karma-yogā. What is the result? Karma-yogā is equivalent to Chitta shuddhi, Chitta ekāgrata, Chitta Vaishalyata, then Ātma-jijyāsa – 4 results will come. After that, practice Upāsana. He calls it Bhakti-yogā.

What is Bhakti-yogā? Not devotees Bhakti-yogā. This is Upāsana. What is Upāsana? Nidhidhyāsana. You meditate deeply upon – Saguṇa Sākāra Īshwara - a personalized God. That will equip us with the fitness to practice, again, what is called, real Jñāna-yogā. This is somewhat Okay.

But Rāmānuja, first Karma-yogā. What does Karma-yogā do? Chitta shuddhi. What does Chitta shuddhi give us? It gives knowledge of two things - Who is God? Who am I? The moment that knowledge comes, like a child united with mother. This is my mother. This is my child. Immediately that knowledge turns into Bhakti. Chitta shuddhi, Jñāna and Bhakti.

According Shankarāchārya Chitta shuddhi, Bhakti and Jñāna. Of course, ultimately, there is not much difference, but this is much more natural for us.

So that is why Swāmi Vivekānanda writes,

'''Deho - means give'''. '''Pade - to Your Lotus feet. Anurāg - unmotivated love'''.

What should be really asked for? Love! What type of love? Love, for the sake of love. I don’t want my love for you, my devotion to you to get something else. It should not become a means of obtaining something else. It should not be an instrument for getting something else.

Like Dhruva. At first, he practiced devotion for what purpose? He wanted one Kingdom. So this is the truth. But later on Lord Vishnu appeared. Beautiful story, you know? Then He said, ‘Dhruva, I am pleased with you. What do you want?’ ( God already knows what he wants ) And then God poured a little bit of that water from His conch on to the head of Dhruva. Instantaneously there was understanding. He said, ‘O Lord, I was like a person who was in search of colored glass beads, but obtained a real diamond. Now that I have got a diamond, please do not ask me that whether I want to glass beads. So the kingdom is like glass beads. Before I was ignorant.

( 30:25 mins )

Actually we are also like that. Once we know that God is a diamond and everything belonging to the world is like glass beads, who will want it? That is what Sri Rāmakrishna used to say, If a person meets the emperor, a king. And the king is very pleased with him, ‘Ask what you want from me?’ Which fellow will ask for pumpkin? Unless he is the most stupid fellow in the whole world, he will not ask for a pumpkin. Because anybody can give pumpkins. But a king can give the most precious things in this world.

So there is also a story about pumpkin. So there was a poor fellow and he doesn't have anything to eat. Every day he used to stand at the door of the king. And it was the king's habit, everyday he will come out and give Dāna to the people gathered there and then he will go away. So fellow was a Brāhmana. Everyday he started coming.

So, once it was the king’s birthday. He decided, ‘This poor fellow is coming to me everyday. Today, I will remove all his wants for life’. But unfortunately, he did not think further. He obtained a big pumpkin, made a cut, a small hole, cleverly took out all the inside, filled it up with diamonds, and then covered it. and then as soon as the Brāhmana came, he donated.

Practically every day he was receiving a pumpkin. Today also he received, a bigger pumpkin. So that fellow was so disappointed. He said, ‘Everyday I have to eat this pumpkin. What am I going to do with this? So he decided to sell it.

So one fellow, was doing Pitṛ Tarpana, Shrāddha. He needed to feed many relatives. Pumpkin is the best. So he was in search of a pumpkin. The other fellow was in search of a buyer. And they met each other and very cheap – ‘Do you want pumpkin?’ ‘Yes, Yes. It's a big pumpkin that will do for the Shrāddha’. And he gave it on sale. That fellow happily carried it away.

And again, the next morning he was present. The king was shocked. He asked, ‘Why are you coming again?’ He said, ‘O King, I don't have anything to eat’. ‘Yesterday I gave you a pumpkin, what did you do?’ He said I sold it. Then the king understood he was not destined to become rich. The story has come by the way.

Who wants to… By going to God, knowing what God is, who will want pretty things? That's why when Naciketa went to Yamadharma Rājā, Yamadharma Rājā gave him how many boons? How many? Four! First He gave only three. And second-boon was how to go to heaven. And Yamadharma Rājā taught him, ‘This is the ritual which will take anyone to Heaven.’ Only once He told him. And then, ‘You tell me now, what did you understand?’ —— Without giving up a comma, a full stop, exclamation mark, a dash, he repeated the whole lot. Because he was, only once he needs to hear it - Eka Shrutidhara.

Yamadharma Rājā, was so pleased, He gave him a garland. That is called Karma-phala garland. That is to say, without doing anything you get the result of doing it. You understand what I'm talking about? This is the fourth boon.

Now three boons, you know, you forgot in between he give an extra boon, fourth boon. ( That’s why you have to attend the classes again and again until it stays in the mind ).

( 35:37 mins )

So, how to obtain unmotivated love towards God – dehapade anurāg - What anurāg? Anurāg is a very beautiful world.

Rāga means tremendous attachment. We are already having tremendous Rāga dvesha. But this Rāga, first of all, will not have any opposite. There is no dvesha, only love.

But that itself is not sufficient. It is accompanied, pre-accompanied, It goes forward - Anu - means before that you have to do something. What is it? Practice selflessness for a long time. And the same selflessness will also ask God, ‘I don't want anything. I just want to love you’. To such an extent…

Two things he says -

# ‘I don't want you to love me. That is not a condition of my love’. What is our love? If I love you, you also have to love me.
# The second is our love always expects something. As we say in Telugu language, ‘Māmā, when I come to you, what will you give me? And when you come to me, what will you bring for me?’ It works both ways.

By the way, you know, all the Indians who have got relatives in the Western countries, they think they are all Bill Gates. When they come to visit their relatives, they expect them - When you come what will you bring? When we go to visit you, what presents are you going to give to us so that we can bring them back.

Once I brought, some Swāmi wanted first-class foreign-made chapels, shoes. I brought them, and he opened, his face fell. It was written ‘Made in India’. How do I know? Because they are made in China, Taiwan and other places. There is a very famous shoe company Clark's - They're not made there. All clothes are made in India. Dresses are made in India, and in poor Villages, China, Taiwan and all those all those places, Bangladesh. Only they put their own name and then they come here.

Anyway, so what is the way? Motiveless devotion. Two things - ‘I don't expect you to love me. Treat me as you as your biggest enemy, virulent enemy, I don't care second. I don't expect any result from it because it is love for the sake of love, I don't want anything.

How to obtain that love? Nārada gives the clue. What is that?

mukhyatas tu mahat-kṛpayaiva bhagavat-kṛpā-leśād vā –

* Mukhyatas - primary way of obtaining this Devotion to God is
* Mahat-kṛpayaiva - by the grace of a Mahāpurusha alone.
* or Bhagavat-kṛpā-leśād vā - a little bit of God's grace. How much? One drop of God's grace is more than sufficient to make me an ahetuki bhakta

What a wonderful thing it is. Actually there is no difference.

Tasmin taj-jane bhedabhāvat -

* Tasmin - in God,
* Taj-jane - His people, His devotees,
* Bhedabhāvat - there is no difference between God and His devotees.

Why? Because who are His devotees, true devotees? They have completely surrendered themselves to God. So there is no separateness there. So if we can get Guru-Kripā, Mahat-kripā is equivalent to getting Bhagavat-kṛpā-leśād vā. And this is the only way – '''dehapade anurāg'''

( 40:22 mins )

How to obtain Mahat-kripā? तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ( tad viddhi praṇipātena paripraśhnena sevayā )

* So, tad viddhi - viddhi here means not asking, not getting answers, obtain that knowledge through Self-surrender.
* Praṇipātena means what? Praṇama means what? Complete surrender! And by asking Him the right thing. Don't go on asking. Asking the right thing.

Kumbhakarna wanted to ask the right thing, but he asked the wrong thing. What was the right thing he wanted to ask? ‘I must have unrivalled power. Nobody can beat me. I will beat everybody’. What did he ask? ‘Six months once I eat, six months I sleep’. Who made him talk like that? Saraswati Devi.

So we go for one thing and we ask for something else. There was a funny incident. There was one Chandru. He used to serve the Holy Mother. So this Chandru was almost an orphan boy. His brother kicked him out. So he took shelter under Holy Mother. She initiated him, and then employed him there. And he had unprecedented freedom to visit Holy mother at any time, he can go inside. So he became a little bit egotistical. ‘I have got that freedom. I can ask Mother whatever I want’.

Swāmi Mādhavānandaji, He Understood it. One day early morning they were brushing their teeth. ‘Hey Chandru, can you do one thing?’ He said, ‘What?’ ‘Can you go to Mother and ask something’. He said, ‘Okay, tell me what is it? Quick quick. He said, ‘Ask Her, give me Mukti Mother’. ‘Just one minute, I will go upstairs, ask Her, and come down and give you the answer’.

So he started. While climbing his feet had become leaden, leaden, like lead, and started trembling. By the time he reached the first floor, he was completely motionless, speechless. Vāg mānas gocharam. He went there, and Mother was sitting for Pooja, and She looked at him, ‘What do you want?’ ‘Prasāda’! He took some Prasāda and went down.

As though we have got freedom. She gave the freedom. Who gave the freedom? She gave the freedom. So you can't take that freedom unless She gives freedom. ‘Give me Mukti’, nobody can ask. That is the truth.

So what is the way to get anurāg? Be humble and say, ‘Oh Lord, I Want Your Grace. By Your grace lift me up’. There is no other way. But the best thing is Mahat-Kripā. The company of great people, which means the grace of great people.

'''Nirbhaya''' - Fearless. How do we know a person is progressing in spiritual life? First description of the Avatāra, He is Nirbhaya. That's why when Yājnavalkya gave the teaching to Janaka, and Janaka understood it, became enlightened, then Guru gives a certificate – Abhayam vai, janaka, prapto'si. ‘Oh Janaka, you attained fearlessness’. What is he telling? You have realized who you really are. It’s a beautiful word.

Bhaya means fear. Fear comes from what earlier we discussed in Bhagavad-Gita. Kāmāt krodha. Krodha means Bhaya here.

वीतरागभयक्रोधा मन्मया मामुपाश्रिता: |

बहवो ज्ञानतपसा पूता मद्भावमागता: || BG 4/10 ||

vīta-rāga-bhaya-krodhā man-mayā mām upāśhritāḥ |

bahavo jñāna-tapasā pūtā mad-bhāvam āgatāḥ ||

So bhaya comes from two causes. Do you know, what are they?

# Fear of losing what one already has.
# And fear of not getting what one hopes to get.

There is no other fear. Firstly a realized soul, an Avatāra, He will not have any fear. The second reason is that there is always a desire. Both causes are related to desire.

( 45:30 mins )

An object means what? Object of Desire. So if I lose this then my wishes will not be fulfilled. My desires will not be fulfilled. If I lose my, let us say, car, then I won't be able to travel. If I lose my refrigerator, I won't be able to store things. Isn't it? The refrigerator is not the cause which we love. It’s capacity to preserve food, the moment it loses its power, what will you do? Throw it out. And sometimes you have to pay money to throw it away. Big, big furniture, old furniture, you have to pay money. Nobody is willing to do that.

Okay. So, how does this desireless-ness come? Only when desireless-ness comes, desire will go away. When desire goes away, fear goes away. When does a person really attain to desireless-ness, or fearlessness? When there are no desires.

And when is he going to become desireless? When he realizes - I am God, I am Brahman, I am infinite. If you are infinite what things are left out for you to desire. Nothing will be there. This is the greatest truth, you know? So God is always Nirbhaya.

That’s why he says, it's a beautiful saying how creation came. Īswara sat down and then He felt fear, Bhaya. Then He thought - ‘What am I fearing from? Besides Me there is nothing else’. Then somebody went and advised Him. They cultivated a little bit of deeper thinking than this. God, before Srishti. Who was that fellow who advised Him before Srishti? Is there somebody? So He went and said, ‘Aah! I am not fearful, but I get bored. Eka, eka bored. Alone, I get bored. I want some company’. ‘Kiṁ aham akarom?’ ‘What can I do. I am alone’. Then He thought, ‘Why should I fear? There is nobody else who can do any harm’. Even a house doesn’t fall, because there is no house. Wind cannot beat Him up, because there was no wind at all. ‘What am I afraid of?’

Then He thought ‘Bahūni me Bhavāṁ’, ‘May I become many’. This is an explanation given for elementary school students to explain why Srishti has come. I'm not going into it. What I'm saying is even sometimes God fears. God has the greatest fear. ( Putting it a little bit sarcastically ) What is the fear? ‘These are the devotees I have, I might lose them’. ‘These are the devotees I'm expecting to get, they may not become devotees’.

Sri Rāmakrishna gives a beautiful story. One fellow died on a Saturday. He became a ghost, and he became bored. He wanted a companion. So he went on running to the shmasāna to look, every Tuesday and Saturday, because Hindus have a Superstition anybody who dies on a Tuesday or on a Saturday, they're likely to become ghost. But somebody will do some Shrāddha, some prayer, or he has done some punya. Nobody is becoming. Ultimately he was forced you to remain alone.

Swāmi Yatiswarānanda Mahārāj, he has written in ‘Adventure in religious life’. He quotes something very interesting. I think it was in that Book one of his other books. There was a very famous psychiatrist in his time, 1930s. He had written a beautiful book ‘Release from nervous tension’. And in that, that psychiatrist was saying ‘All my patients can be divided into two categories. Those who want to get married, unable to get married. Those who are married, they want to get out of marriage, and are unable to get out. These are the two categories. They have become my patients’.

( 50:38 mins )

If that psychiatrist had any common sense, and if God appears and gives a boon to him, what do you think he will ask? ‘Those who are unmarried, let them not get married. Those who got married, let them never get unmarried’. Because all of them will come become his patients. You understand?

Okay. Nirbhaya - Fearless. So Abhayam vai janaka, prapto'si.

Fear comes from two Factors - Fear of losing, and fear of not getting one’s wishes. Also a person becomes fearless because he realizes there is no one besides me. And who is God? The Ātman alone is fearless. Then, he will not be afraid at all.

One characteristic of an Avatāra is - completely Fearless. But during the time of Sādhana He might appear to be fearful. He might pretend to be fearful. Why am I telling this one?

Because you read the Gospel or Great Master. One day a great pundit had to visit Sri Rāmakrishna. From morning His blood pressure has risen. He was asking everybody ‘You be here when pundit is supposed to be come’. ‘You be here’. ‘You be here’. And then He was running to Jhāutala, toilet. Every few minutes He was running to the toilet. Is it a characteristic of Nirbhayatvam or Bhayatvam? So, how do you explain it?

Krishna ran away from Jarasandha. He pretended to run away. Finally He runs away. Where did He settle? From Mathura to all the way to Dwāraka. Do you know why He chose Dwāraka? 17 times Jarasandha had declared war against Him. 17 times He pretended to be running. Jarasandha’s soldiers will run after Him, and then He will destroy the whole lot. Jarasandha will go back, gather other remaining men. 17 times, like Ghazni Mahmud, laying siege of Somanāth Temple. 17 times!

18th time He said, ‘Now it is time to shift to Dwāraka. Why did He choose Dwāraka? Because, ‘Either I conquer, or the other way is, I will drown Myself in the ocean’. It is said as soon Sri Krishna left the body, the whole sea came and submerged.. Dwāraka. They say there are some kind of remnants there.

What we are talking about? They pretend to be fearful because sometimes They assume, deliberately, human nature, especially the nature of a child. Sri Rāmakrishna had only two Natures. One is a child, another is The Divine Guru.

So as soon as the pundit came, He said, do you know, ‘Mother kept My mind so high, I started looking upon them as earthworms’. Earthworms! So, They are not really frightened of death. When They are not frightened of death, what else can you do? A person who says ‘I am not the body, I am not in mind’. What can you do to that person?

That’s why Alexander the Great… That story is told you know?

( 55:03 mins )

Alexander the Great was in north India. Fortunately he did not go anywhere else, because his own soldiers rebelled. Otherwise, he would have finished India. So he heard of a great Yogi, Swāmi Vivekānanda quotes this, and then he went there. It was winter season. The Yogi was sitting in the sun to get a little bit of warmth. And this man was a very tall man, you know, Greek, so he stood there. ‘I heard you are a great Yogi’. The Yogi said, ‘Yes, I am a great Yogi. Is there anything that I can do?’ ‘Yes. You are standing in between the sun and me. Get out’. He understood. No man can speak to him like that.

Then they discussed a lot of things. Alexander was so impressed. He said, ‘I will take you to Greece, and you will be my main philosopher’. In those days, that was the custom. The Yogi said, ‘Thank you very much, but I don't want to go’. ‘Do you know to whom you are replying?’ ‘I know’. ‘I can kill you’. He laughed and said, ‘This is the greatest lie I ever heard in my life. I am Deathless & this fellow says I will kill you.’

So you can understand? You know, when you have walking in the sunlight, your Shadow follows you. If somebody threatens, ‘I will kill your Shadow’. What would be your reaction? ‘Do whatever you like’. But there are certain rules and regulations when you are walking with your Guru. You should never put your foot on even the shadow of your Guru.

निर्भय गतसंशय ( nirbhaya gatasaṁśaya ) - He is absolutely bereft of all doubts. So here is first thing we have to understand -When do doubts come and when doubts cannot arise. Two conditions. What is it?

When you know something indirectly doubts may come. That's why Shravana. When you hear about something, you have never experienced it, doubts will come.

But when you are directly perceiving something, even if the whole world doubts about your realization, you will have no doubts, because it is your direct experience.

That is what all these great Souls, even a Jīvan-Mukta. You take one, tell him I doubt Whether you have got any realization. He will not hesitate. you tell it to a not spiritual person who is pretending to be a spiritual person. You are not a spiritual person. You understand what I'm talking. You go to a so-called spiritual person who is not really a spiritual person and tell him you are not spiritual. He will get so angry. Thereby proving (Big Laughter)specially is ranging not spiritual. you go to a spiritual person and tell him you are not spiritual. He will be the first person to say you're absolutely right.

He will never say I am spiritual. If somebody by mistake considered I am completely non-spiritual you are right and proving there by that at least this person has progressed in spiritual life. Yeah. This is the truth. So a person who is beholding himself I am not the body, I am not the mind, what remains. I am The atman you cannot be cannot have any doubt.

How to doubt is only about what about atman whether God exists like that Etc? That is why Swami Vivekananda went & asked him. Have you seen God, why did he ask that question? I want you to reply. I want you to think. Why did Swami Vivekananda ask that question? Because so many people in those days were talking We Are Spiritual people. He went even to many leaders and asked have you seen God? They said Not only that some people frankly said no, we have not seen God we are praying. But some fellows did not admit it. Indirectly, they want to give the impression that we don't want to talk. But we are you seers of God. So one person he said no. No, you are a yogi your eyes are yogi’s eyes, if you pray you will realize. He never replied that question. So Swami Vivekananda had doubts.

Yes. Sri Ramakrishna once asked many people say I am an incarnation of God. Swami Vivekananda said until I know it let thousand people speak, I am not going to believe. He said, Frankly he said that one.

So why did Swami Vivekananda go and ask him. Because he did not know who is Sri Ramakrishna until that time. Are you a pretender or are you talking from your direct experience or are you talking like other people from bookish knowledge because they are all well-read people.

What was Sri Ramakrishna’s, categorical reply? I have seen God. That was the answer, Narendra wanted. But Sri Ramakrishna did not stop there. What did he say? Why did he say that?

No, see, how will I may say? Yes, sir. No, how how are you to know? I have seen God. If you see God, then you know that I have seen God I will show you God and he tried he wanted to show you the second time third time and he ran away. Yeah, so some people ask me also “Have you Seen God” I said, no, I have not seen God then there's no way I don't believe you. (Big Laughter)*If you don’t believe me, why did you ask. Because, whatever I say you are not you you prepared already. You don't believe me. If I said I've seen God, But then also you say you don't believe. what can I do?

So gatasamsaya that is why the Mundaka Upanishad the only proof of complete removal - destruction of you

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiśchidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare || 8 ||

only upon beholding the Supreme reality directly. Beholding means not seeing a beholding means knowing I am that Supreme reality. Otherwise, I am seeing you, you are seeing me. What I am seeing is also false what you are seeing me also, This is false. one evening in New York one fellows walking. Suddenly He felt the gut with the butt of a pistol.

And the back of him. “Gave me your wallet”. So he had no option he gave him is wallet and that fellow snatched the wallet and running away. After running Few yards, he showed his gun, heee there are no bullets in this. This fellow also said heee are there is no money in the wallet.* (Big Laughter)

Only a person who becomes one that is called real seeing this is called aparookshan bahuthi this is also called prathyaksha. Our seeing is not prathyaksha. It is called paroksha. We can talk about it some other day. So only when a person has direct experience about himself, I am that Supreme reality. That is called aparookshan bahuthi.

Why do I say Supreme reality, because reality has been defined as in two ways that reality which seems to be reality. But which changes every time is temporary reality; which we are all experienced. Vyavaharika sathya. That reality which never changes at any time. There is no past, present or future about it. That is the Supreme.

Changeless entity is Supreme reality. Anything that is changing. So if I say I'm the body it is true for a moment in one moment. The body can change and we have an accident even lose a limb. I am a poor man may win a lottery ticket. He was a poor man. Now what has become rich one changed.

Rich people become poor; poor will become rich. This is the change that is happening. So that is not reality. When a person knows I am that highest reality that is called the dharshan, that is called a paroksha anubooty that is called prathyaksha. when you are looking at me, you're not looking at me directly.

My information has gone into your through your eyes; and then your mind has already a certain preconceived ideas about me; and it puts that coating oh this is Swami good or bad great or not.

therefore that is not called really prathyaksha direct experience. This is not direct. What is the direct experience to become completely one with it? Whatever Remains separate is indirect. Whatever becomes one is direct. when a person has the direct experience Gata Samsaya:. So we will stop here. They said so many ideas are coming, you know beautiful ideas, but you have to remember it simply hearing it fortunately or unfortunately, God has given two ears one to listen to another to Throw it out. Keep those points the moment I say. I don't need to repeat it. You should be able to understand. Then we can move very fast.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 09 on 16 June 2019

2024-12-04T07:17:18Z

R verma:

So, we continue our talk, on Avatāra. In our last class we discussed about what it is to be a human being. We are all human beings, and yet we do not deserve, really, to be called human beings. There is no difference… As the Sanskrit proverb goes Ahāra, Nidra, Bhaya, and Maithana. The body is a body. But there is one difference - Viveka.

What is Viveka? Usually it is translated as discrimination. Discrimination always means between what is better and what is not better. But that is not the only thing. We also use the word in a slightly negative connotation, what is called racial discrimination, gender discrimination, caste discrimination. But there also, the idea behind it is - who is superior? Who is inferior? Whether their logic proves them to be right or wrong is not the point. That's not what we are discussing. It is misused.

But what is meant is that human beings alone have the capacity to be intuitive. Because, discrimination requires intuition. Not merely logic or reason. That is the specialty. It is there in a greater proportion than in animals. Because they also have discrimination. Which food is tender, and which not? Even tigers discriminate. If there are two human beings, who is more tender, juicy, edible, etc & long lasting?

So we have to use our discrimination. Aristotle had said, ‘Man is a social animal’. More or less it is right. Man is a rational animal. That to me seems to be not a very good definition. What should be - Man is potentially rational. He has the Capacity to use reason, but not that he is always using it.

Okay. So what is it to be the best of human beings? We discussed it, very briefly though. Mature personality, a Mature minded person. Sri Rāmakrishna uses a mature Vidyā, Vidyā Māyā - Kāchā āmi, Pākkā āmi - an unripe ego, a ripe ego. That’s exactly…. What is a ripe ego? A ripe ego doesn't live in the clouds. He lives very practically. Probably, down to earth is what we call in English language. That is the best term. And, yet his mind is pitched to the highest tune.

So in Brief, he is a gentleman, he is a loving person, caring person, humorous person and full of love and Kshama (Forgiveness). So briefly we discussed. Do you have any questions about what we discussed last week, about a mature personality?

In fact If we really think deeply all the Sādhana catuṣṭaya sampatti is meant for what? To obtain, to become a mature personality say for example,

''सुखदु:खे समे कृत्वा ( sukha-duḥkhe same kṛitvā ) -'' whether you are happy or unhappy, whether it is cold or hot, whether somebody honors or dishonors, whether you win or you lose, whatever the condition, a Mature person does not really delay all these things. He doesn't deny all these things. But he keeps his mind calm and quiet.

( 05:11 mins )

So what do we do? If it is profitable our mind goes up, if it is loss our mind goes down. We are being tossed up and down up and down. So there are some non-spiritual, so-called non-religious, human beings who have this quality. They don't care. Okay. I am a principled man, quite a number of people are there. So that is called a mature personality, and that is the platform from which we can become moral and spiritual.

So what is the distinction between a mature personality and a moral personality? A Mature personality merely keeps his whole mind under control. Whereas a moral personality… What is morality? You must always remember Swāmi Vivekānanda’s definition of morality. What is morality? ‘Considering the other, as equal to oneself’. So we never do anything bad to ourselves. Unknowingly we might do. But knowingly we never do it. Same way, knowingly a moral person never does anything to the other person.

A beautiful word has been used in bhagavad-gita-

''आत्मौपम्येन सर्वत्र'' ( ''ātmaupamyena sarvatra'' ) Samadarṣi - Ātmā - That is one self. Just as one looks upon oneself, a moral person looks upon everyone exactly in the same light. So how do we look upon us? We don't want anybody to be an enemy of ours. Is there anybody who says I desire an enemy? So therefore we should also never become inimical to other people. We do not wish other people hate us, to harm us, to hurt us, to rob us, to take away things from us. So, we should also not…This is the whole of…

One Rabbi. You know, what is a Rabbai? A Jewish teacher is called a Rabbi. A Rabbai was asked by one man - ‘Rabbi please, I don't have much time, tell me all about Judaism very shortly’. And he gave this - ‘Do unto others what you wish others to do unto yourself. If you have understood it, you have understood the whole of Judaism, the whole of religion, the whole of spirituality. Rest is commentary’.

That is the truth. But what is the truth? That there is, really speaking, no difference between us and the other people. That we make the differentiation is because of what? Avidyā – Ajñāna, ignorance. I am different you are different. In fact, we are not at all different. Is it such a big ideal, High ideal, that it is irrational? No.

So we give the example - when you enter into dream state, do you see the same world? Same world. If I am taking class, if you are dreaming that I'm taking class, you see me, you see yourself, you see other people also. Isn’t it? At that time do you see any identity with anybody? Do you feel I am Swāmi? You don't feel. Swāmi is different, I am different. Everyone is different. The table is different. Everything is different, isn't it?

But when you come out of dream state, Who had become the whole dream world? Only one person! You have divided yourself into infinite number of parts, and considering each part is totally different. If in that class, in your dream, if I were telling you that there is no difference, you will not believe me. But you will not dare to deny me, contradict me. But you will not believe me, but when you wake up you say, ‘Arre, it is I who created every object in the dream world’. Isn’t it?

Then I said, ‘You see this Swāmi as different. On that day in your dream the Swāmi spoke excellently. Upon waking up, tell me who spoke? Who spoke? Me! Yeah! So you see we are attributing it to other person but actually that is none other than ourselves.

( 10:39 mins )

Come to the Advaita point now. When you are looking at Swāmi Vivekānanda, when you are looking at Sri Rāmakrishna, do you feel that you are anywhere near them? Do you feel that you it is you, in the form of Swāmi Vivekānanda, giving lectures in Chicago parliament of religions. You won't think like that but upon waking up from this waking State what do you say? I was Vivekānanda, I was Sri Rāmakrishna. The entire waking state in which Swāmi Vivekānanda spoke was a dream of the Ātman. So who spoke at the parliament of religions?

Just as in your dream, in my name you are giving lecture, isn't it? I'm only giving positive ideas. Suppose that day the Swāmi’s lecture was full of bunk. Who gave that lecture? So there also you make a discrimination. No, no if it is bunk it is Swāmi, if it is good it is me. That's what we are all doing it here.

So when we wake up from the delusion, the mirage, of this waking State… Just as we come to the waking state from dream state, this becomes a dream when? When we wake up. When does the dream world become dream? Only when we wake up. Until that time it's not a dream world, it’s a fully waking world.

What is the point now? In the dream world, upon waking up, we look up on it as - I had become the whole lot. I played with myself. I was my friend. I was my enemy. I was the rich man. I was the poor man. I was the best person. I was also the worst person. Same thing will come.'' ''

''आत्मौपम्येन सर्वत्र समं पश्यति'' ( ''ātmaupamyena sarvatra samaṁ paśhyati'' )

So these are called samadharshis. We will come to that. This is called being a moral person. So what is the difference between… a mature person is the best of rational human beings; a moral person is one not doing some good, goody goody, but he who identifies himself with everything in this world including with a dog, a cow, an elephant, eater of dog and a humble Brahmana.

''विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि |''

''शुनि चैव श्वपाके च पण्डिता: समदर्शिन: ||'' BG ''5:18||''

''vidyā-vinaya-sampanne brāhmaṇe gavi hastini''

''śhuni chaiva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ''

Okay. So this is what we discussed any questions with regard to that?

A person will become in fact more effective. Why? I'm telling you the reason. When you consider somebody as your friend, your motive is warped. When you consider someone as your enemy. again your motivation is completely warped. This is called Rāga and Dvesha, and they reduce your common sense, they reduce your focus. And to that extent you become less effective. Whereas when you know everybody is me, there would be only love. And where there is love, whatever you do will be the most loving act.

I'll give an example. See if you are if you have taken up a job to care for another child, child care you know. You won't have that much of Love towards the children, because you know they are not your children. You are only a salaried person. But suppose you are looking upon your own children. How will you do then? Because you love your children, every act that you perform for them is a loving act. Will it be a drudgery? Will it be boring act? You understand now. It is very effective.

( 15:41 mins )

In fact, Swāmi Vivekānanda says something in His Karma Yogā. ‘Selflessness is very paying. That means you get more dividends out of selflessness than selfishness. But people don't have that patience to work it out’. Marvellous statement! Every statement that comes from Swāmi Vivekānanda’s mouth is a truth. Ms MacLeod, She attended the Swami's class first time, then she came out and issued a statement, ‘The first word Swāmiji uttered is truth. The second word Swāmiji uttered is truth. Afterwards, whatever He uttered was nothing but truth’.

And that is true. It is not exaggeration, because, God Himself is talking in a human form. “I am a voice without a form”. Who was speaking? Sri Rāmakrishna. Who was Sri Rāmakrishna? Divine Mother. Who is Divine Mother? God. And who is God? Yourself. This is Advaita Vedānta. There is no separate God.

Okay, so having described… this is the most wonderful… So what is the first goal of every human being? To become a real mature personality. Until that time we pay heavily. It is not only an ideal, It also is the most profitable thing in the world. Who will be the happiest person? A person who is not affected by anything that happens in this world, he is the happiest person in this world.

Whereas you see, somebody hurts you at 11:30. Twelve o’ clock is your lunch time. Will you enjoy your lunch? You are going to Brood. And with every brooding the hurt increases. First, It is only a thought. Then it becomes hurt. Then you become that hurt. The more you grow - your anger, your hurt, and your sense of Revenge, everything increases, isn't it?

See how it grows. Because you are exercising it. Same exercise, you also do in thinking about God, that also will grow. Yes.

It is something very interesting. Yes. You see, I'm telling you something about Deep psychology. You have made a statement. It is very easy to wake up from the this dream to our waking state. But the same problem - when I am talking there, that is a waking state. Then you make the statement. The dream I had in my dream, to come back from that dream was very easy. But from this waking state to wake up is a very difficult thing.

Actually it is not difficult. How much time does it take for you to go to dream? You don't know about time. If you're counting the time, - ‘at this time, I fell asleep, I had a dream’ - that's not a dream. So our perception of time both in dream and waking is exactly the same. But now you are talking not from the dream point of view. You are talking about dream from the Waking point of view. But if we were discussing in your dream about this, you will make exactly the same statement - ‘How long it is going to take to wake up from this dream?’ I hope you're following what I'm trying to tell you.

( 20:29 mins )

Next beautiful words - देहपदे अनुराग ( dehapade anurāg ) - O Lord! I can never attain Devotion to you all by myself. Only when you give… This is the prayer across all religions. The best of this prayers is Gāyatri Mantra. What is Gāyatri Mantra’s essence? We surrender ourselves to you. Please guide my understanding. That's why Bhagavad Gitā is considered an explanation of Gāyatri Mantra.

There the person who is praying is Arjuna. Gāyatri Mantra. The person who is praying in Bhagavad Gitā is called Arjuna. They deity to whom in the Gāyatri Mantra the sādhaka is addressing, in the Bhagavad Gitā He is Krishna. Life is a battlefield. Krishna is the Buddhi, Dhiyo - Dhi! That Buddhi is guiding this sādhaka in the spiritual World by guiding him at every point.

You know, in the yuddha, every point is Sri Krishna - ‘This fellow is not to be finished now. His time has not yet come. But the other fellows time has come, let us quickly finish him and then come back next’. Everything has a Time. So in life also, everything has a time.

* But who is the guide? Sri Krishna.
* What is the Chariot? This body.
* What are those ropes which control the horses? Our mind.
* Who is it that controls? Buddhi ; buddhi .
* Who is the person who is traveling in the Chariot? Jīva, Jīvātma..

Don't say Ātmā, as Ātmā is liberated. Jīvātma. When he is liberated, there is no chariot. Everything disappears because then there is no chariot, there is no Charriator. There was no journey. And there is nothing, no bondage, no Sādhana. No Mukti, no birth, no death. Nothing. Ityeṣā paramārthatā. So this is the truth when we wake up.

What are we talking about? What is Dhi? Dhi means knowledge. What is the knowledge? Sadhana is knowledge. Now we are not concerned about God knowledge. What is the knowledge we need now? Not God knowledge! Sādhana knowledge. What we need now is knowledge of Sādhana. In fact, we don't need God knowledge. We don't need God realization and God cannot give God realization. He need not give. Why? That fact never changes that each soul is potentially Divine. That fact never changes, whether you are under bondage...

It is like a dream. You are in your own room, on your own bed. But you feel that somebody has carried it to a dungeon and put you there. So long as your mind is thinking, that is your reality. When you wake up what happens? You find yourself where? On your own bed. That is the truth. Suppose you find yourself in somebody else's bed, then it is a problem, both the for that fellow also and for you also. This is the truth.

So God need not give realization because what can be given and taken away is not realization. You understand? Moksha is not something to be lost and to be again gained. That's not Mukti. Mukti is that which can never be changed. So, ‘O Lord only you can give me that Devotion’.

And what is Devotion? Knowledge. Dhi means knowledge. What is the knowledge? That Oh Lord You are my own. God is my own is the knowledge that we require.

( 25:21 mins )

You see a mother and child are separated. And that child was there growing. And the mother and the child, practically, they are seeing each other every day. May be he's even working there. But they don’t know what was their relationship. What will be their relationship? Friends, or at the best, you know, employer-employee relationship. And one day they come to know that - this is my son and she is my mother. The moment that knowledge comes, do you need to inject and say, that now that you know each other try to love each other? Is it necessary? The moment that knowledge comes instantaneously the love comes. Because knowledge is love but that knowledge how can it come? Only by the grace of God.

मनुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः ( manuṣyatvaṃ mumukṣutvaṃ mahāpuruṣasaṃśrayaḥ )

So everything, in our state, is the great grace of God. There is no other way. That is why Gāyatri Mantra Is a prayer, ‘O Lord, I am without knowledge. You please grant me knowledge’. Knowledge is Bhakti.

Rāmānuja has outlined it beautifully. In some respects Rāmānuja excels Shankarāchārya in conveying to us certain things. According to Shankara first you practice Karma-yogā. What is the result? Karma-yogā is equivalent to Chitta shuddhi, Chitta ekāgrata, Chitta Vaishalyata, then Ātma-jijyāsa – 4 results will come. After that, practice Upāsana. He calls it Bhakti-yogā.

What is Bhakti-yogā? Not devotees Bhakti-yogā. This is Upāsana. What is Upāsana? Nidhidhyāsana. You meditate deeply upon – Saguṇa Sākāra Īshwara - a personalized God. That will equip us with the fitness to practice, again, what is called, real Jñāna-yogā. This is somewhat Okay.

But Rāmānuja, first Karma-yogā. What does Karma-yogā do? Chitta shuddhi. What does Chitta shuddhi give us? It gives knowledge of two things - Who is God? Who am I? The moment that knowledge comes, like a child united with mother. This is my mother. This is my child. Immediately that knowledge turns into Bhakti. Chitta shuddhi, Jñāna and Bhakti.

According Shankarāchārya Chitta shuddhi, Bhakti and Jñāna. Of course, ultimately, there is not much difference, but this is much more natural for us.

So that is why Swāmi Vivekānanda writes,

'''Deho - means give'''. '''Pade - to Your Lotus feet. Anurāg - unmotivated love'''.

What should be really asked for? Love! What type of love? Love, for the sake of love. I don’t want my love for you, my devotion to you to get something else. It should not become a means of obtaining something else. It should not be an instrument for getting something else.

Like Dhruva. At first, he practiced devotion for what purpose? He wanted one Kingdom. So this is the truth. But later on Lord Vishnu appeared. Beautiful story, you know? Then He said, ‘Dhruva, I am pleased with you. What do you want?’ ( God already knows what he wants ) And then God poured a little bit of that water from His conch on to the head of Dhruva. Instantaneously there was understanding. He said, ‘O Lord, I was like a person who was in search of colored glass beads, but obtained a real diamond. Now that I have got a diamond, please do not ask me that whether I want to glass beads. So the kingdom is like glass beads. Before I was ignorant.

( 30:25 mins )

Actually we are also like that. Once we know that God is a diamond and everything belonging to the world is like glass beads, who will want it? That is what Sri Rāmakrishna used to say, If a person meets the emperor, a king. And the king is very pleased with him, ‘Ask what you want from me?’ Which fellow will ask for pumpkin? Unless he is the most stupid fellow in the whole world, he will not ask for a pumpkin. Because anybody can give pumpkins. But a king can give the most precious things in this world.

So there is also a story about pumpkin. So there was a poor fellow and he doesn't have anything to eat. Every day he used to stand at the door of the king. And it was the king's habit, everyday he will come out and give Dāna to the people gathered there and then he will go away. So fellow was a Brāhmana. Everyday he started coming.

So, once it was the king’s birthday. He decided, ‘This poor fellow is coming to me everyday. Today, I will remove all his wants for life’. But unfortunately, he did not think further. He obtained a big pumpkin, made a cut, a small hole, cleverly took out all the inside, filled it up with diamonds, and then covered it. and then as soon as the Brāhmana came, he donated.

Practically every day he was receiving a pumpkin. Today also he received, a bigger pumpkin. So that fellow was so disappointed. He said, ‘Everyday I have to eat this pumpkin. What am I going to do with this? So he decided to sell it.

So one fellow, was doing Pitṛ Tarpana, Shrāddha. He needed to feed many relatives. Pumpkin is the best. So he was in search of a pumpkin. The other fellow was in search of a buyer. And they met each other and very cheap – ‘Do you want pumpkin?’ ‘Yes, Yes. It's a big pumpkin that will do for the Shrāddha’. And he gave it on sale. That fellow happily carried it away.

And again, the next morning he was present. The king was shocked. He asked, ‘Why are you coming again?’ He said, ‘O King, I don't have anything to eat’. ‘Yesterday I gave you a pumpkin, what did you do?’ He said I sold it. Then the king understood he was not destined to become rich. The story has come by the way.

Who wants to… By going to God, knowing what God is, who will want pretty things? That's why when Naciketa went to Yamadharma Rājā, Yamadharma Rājā gave him how many boons? How many? Four! First He gave only three. And second-boon was how to go to heaven. And Yamadharma Rājā taught him, ‘This is the ritual which will take anyone to Heaven.’ Only once He told him. And then, ‘You tell me now, what did you understand?’ —— Without giving up a comma, a full stop, exclamation mark, a dash, he repeated the whole lot. Because he was, only once he needs to hear it - Eka Shrutidhara.

Yamadharma Rājā, was so pleased, He gave him a garland. That is called Karma-phala garland. That is to say, without doing anything you get the result of doing it. You understand what I'm talking about? This is the fourth boon.

Now three boons, you know, you forgot in between he give an extra boon, fourth boon. ( That’s why you have to attend the classes again and again until it stays in the mind ).

( 35:37 mins )

So, how to obtain unmotivated love towards God – dehapade anurāg - What anurāg? Anurāg is a very beautiful world.

Rāga means tremendous attachment. We are already having tremendous Rāga dvesha. But this Rāga, first of all, will not have any opposite. There is no dvesha, only love.

But that itself is not sufficient. It is accompanied, pre-accompanied, It goes forward - Anu - means before that you have to do something. What is it? Practice selflessness for a long time. And the same selflessness will also ask God, ‘I don't want anything. I just want to love you’. To such an extent…

Two things he says -

# ‘I don't want you to love me. That is not a condition of my love’. What is our love? If I love you, you also have to love me.
# The second is our love always expects something. As we say in Telugu language, ‘Māmā, when I come to you, what will you give me? And when you come to me, what will you bring for me?’ It works both ways.

By the way, you know, all the Indians who have got relatives in the Western countries, they think they are all Bill Gates. When they come to visit their relatives, they expect them - When you come what will you bring? When we go to visit you, what presents are you going to give to us so that we can bring them back.

Once I brought, some Swāmi wanted first-class foreign-made chapels, shoes. I brought them, and he opened, his face fell. It was written ‘Made in India’. How do I know? Because they are made in China, Taiwan and other places. There is a very famous shoe company Clark's - They're not made there. All clothes are made in India. Dresses are made in India, and in poor Villages, China, Taiwan and all those all those places, Bangladesh. Only they put their own name and then they come here.

Anyway, so what is the way? Motiveless devotion. Two things - ‘I don't expect you to love me. Treat me as you as your biggest enemy, virulent enemy, I don't care second. I don't expect any result from it because it is love for the sake of love, I don't want anything.

How to obtain that love? Nārada gives the clue. What is that?

mukhyatas tu mahat-kṛpayaiva bhagavat-kṛpā-leśād vā –

* Mukhyatas - primary way of obtaining this Devotion to God is
* Mahat-kṛpayaiva - by the grace of a Mahāpurusha alone.
* or Bhagavat-kṛpā-leśād vā - a little bit of God's grace. How much? One drop of God's grace is more than sufficient to make me an ahetuki bhakta

What a wonderful thing it is. Actually there is no difference.

Tasmin taj-jane bhedabhāvat -

* Tasmin - in God,
* Taj-jane - His people, His devotees,
* Bhedabhāvat - there is no difference between God and His devotees.

Why? Because who are His devotees, true devotees? They have completely surrendered themselves to God. So there is no separateness there. So if we can get Guru-Kripā, Mahat-kripā is equivalent to getting Bhagavat-kṛpā-leśād vā. And this is the only way – '''dehapade anurāg'''

( 40:22 mins )

How to obtain Mahat-kripā? तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ( tad viddhi praṇipātena paripraśhnena sevayā )

* So, tad viddhi - viddhi here means not asking, not getting answers, obtain that knowledge through Self-surrender.
* Praṇipātena means what? Praṇama means what? Complete surrender! And by asking Him the right thing. Don't go on asking. Asking the right thing.

Kumbhakarna wanted to ask the right thing, but he asked the wrong thing. What was the right thing he wanted to ask? ‘I must have unrivalled power. Nobody can beat me. I will beat everybody’. What did he ask? ‘Six months once I eat, six months I sleep’. Who made him talk like that? Saraswati Devi.

So we go for one thing and we ask for something else. There was a funny incident. There was one Chandru. He used to serve the Holy Mother. So this Chandru was almost an orphan boy. His brother kicked him out. So he took shelter under Holy Mother. She initiated him, and then employed him there. And he had unprecedented freedom to visit Holy mother at any time, he can go inside. So he became a little bit egotistical. ‘I have got that freedom. I can ask Mother whatever I want’.

Swāmi Mādhavānandaji, He Understood it. One day early morning they were brushing their teeth. ‘Hey Chandru, can you do one thing?’ He said, ‘What?’ ‘Can you go to Mother and ask something’. He said, ‘Okay, tell me what is it? Quick quick. He said, ‘Ask Her, give me Mukti Mother’. ‘Just one minute, I will go upstairs, ask Her, and come down and give you the answer’.

So he started. While climbing his feet had become leaden, leaden, like lead, and started trembling. By the time he reached the first floor, he was completely motionless, speechless. Vāg mānas gocharam. He went there, and Mother was sitting for Pooja, and She looked at him, ‘What do you want?’ ‘Prasāda’! He took some Prasāda and went down.

As though we have got freedom. She gave the freedom. Who gave the freedom? She gave the freedom. So you can't take that freedom unless She gives freedom. ‘Give me Mukti’, nobody can ask. That is the truth.

So what is the way to get anurāg? Be humble and say, ‘Oh Lord, I Want Your Grace. By Your grace lift me up’. There is no other way. But the best thing is Mahat-Kripā. The company of great people, which means the grace of great people.

'''Nirbhaya''' - Fearless. How do we know a person is progressing in spiritual life? First description of the Avatāra, He is Nirbhaya. That's why when Yājnavalkya gave the teaching to Janaka, and Janaka understood it, became enlightened, then Guru gives a certificate – Abhayam vai, janaka, prapto'si. ‘Oh Janaka, you attained fearlessness’. What is he telling? You have realized who you really are. It’s a beautiful word.

Bhaya means fear. Fear comes from what earlier we discussed in Bhagavad-Gita. Kāmāt krodha. Krodha means Bhaya here.

वीतरागभयक्रोधा मन्मया मामुपाश्रिता: |

बहवो ज्ञानतपसा पूता मद्भावमागता: || BG 4/10 ||

vīta-rāga-bhaya-krodhā man-mayā mām upāśhritāḥ |

bahavo jñāna-tapasā pūtā mad-bhāvam āgatāḥ ||

So bhaya comes from two causes. Do you know, what are they?

# Fear of losing what one already has.
# And fear of not getting what one hopes to get.

There is no other fear. Firstly a realized soul, an Avatāra, He will not have any fear. The second reason is that there is always a desire. Both causes are related to desire.

( 45:30 mins )

An object means what? Object of Desire. So if I lose this then my wishes will not be fulfilled. My desires will not be fulfilled. If I lose my, let us say, car, then I won't be able to travel. If I lose my refrigerator, I won't be able to store things. Isn't it? The refrigerator is not the cause which we love. It’s capacity to preserve food, the moment it loses its power, what will you do? Throw it out. And sometimes you have to pay money to throw it away. Big, big furniture, old furniture, you have to pay money. Nobody is willing to do that.

Okay. So, how does this desireless-ness come? Only when desireless-ness comes, desire will go away. When desire goes away, fear goes away. When does a person really attain to desireless-ness, or fearlessness? When there are no desires.

And when is he going to become desireless? When he realizes - I am God, I am Brahman, I am infinite. If you are infinite what things are left out for you to desire. Nothing will be there. This is the greatest truth, you know? So God is always Nirbhaya.

That’s why he says, it's a beautiful saying how creation came. Īswara sat down and then He felt fear, Bhaya. Then He thought - ‘What am I fearing from? Besides Me there is nothing else’. Then somebody went and advised Him. They cultivated a little bit of deeper thinking than this. God, before Srishti. Who was that fellow who advised Him before Srishti? Is there somebody? So He went and said, ‘Aah! I am not fearful, but I get bored. Eka, eka bored. Alone, I get bored. I want some company’. ‘Kiṁ aham akarom?’ ‘What can I do. I am alone’. Then He thought, ‘Why should I fear? There is nobody else who can do any harm’. Even a house doesn’t fall, because there is no house. Wind cannot beat Him up, because there was no wind at all. ‘What am I afraid of?’

Then He thought ‘Bahūni me Bhavāṁ’, ‘May I become many’. This is an explanation given for elementary school students to explain why Srishti has come. I'm not going into it. What I'm saying is even sometimes God fears. God has the greatest fear. ( Putting it a little bit sarcastically ) What is the fear? ‘These are the devotees I have, I might lose them’. ‘These are the devotees I'm expecting to get, they may not become devotees’.

Sri Rāmakrishna gives a beautiful story. One fellow died on a Saturday. He became a ghost, and he became bored. He wanted a companion. So he went on running to the shmasāna to look, every Tuesday and Saturday, because Hindus have a Superstition anybody who dies on a Tuesday or on a Saturday, they're likely to become ghost. But somebody will do some Shrāddha, some prayer, or he has done some punya. Nobody is becoming. Ultimately he was forced you to remain alone.

Swāmi Yatiswarānanda Mahārāj, he has written in ‘Adventure in religious life’. He quotes something very interesting. I think it was in that Book one of his other books. There was a very famous psychiatrist in his time, 1930s. He had written a beautiful book ‘Release from nervous tension’. And in that, that psychiatrist was saying ‘All my patients can be divided into two categories. Those who want to get married, unable to get married. Those who are married, they want to get out of marriage, and are unable to get out. These are the two categories. They have become my patients’.

( 50:38 mins )

If that psychiatrist had any common sense, and if God appears and gives a boon to him, what do you think he will ask? ‘Those who are unmarried, let them not get married. Those who got married, let them never get unmarried’. Because all of them will come become his patients. You understand?

Okay. Nirbhaya - Fearless. So Abhayam vai janaka, prapto'si.

Fear comes from two Factors - Fear of losing, and fear of not getting one’s wishes. Also a person becomes fearless because he realizes there is no one besides me. And who is God? The Ātman alone is fearless. Then, he will not be afraid at all.

One characteristic of an Avatāra is - completely Fearless. But during the time of Sādhana He might appear to be fearful. He might pretend to be fearful. Why am I telling this one?

Because you read the Gospel or Great Master. One day a great pundit had to visit Sri Rāmakrishna. From morning His blood pressure has risen. He was asking everybody ‘You be here when pundit is supposed to be come’. ‘You be here’. ‘You be here’. And then He was running to Jhāutala, toilet. Every few minutes He was running to the toilet. Is it a characteristic of Nirbhayatvam or Bhayatvam? So, how do you explain it?

Krishna ran away from Jarasandha. He pretended to run away. Finally He runs away. Where did He settle? From Mathura to all the way to Dwāraka. Do you know why He chose Dwāraka? 17 times Jarasandha had declared war against Him. 17 times He pretended to be running. Jarasandha’s soldiers will run after Him, and then He will destroy the whole lot. Jarasandha will go back, gather other remaining men. 17 times, like Ghazni Mahmud, laying siege of Somanāth Temple. 17 times!

18th time He said, ‘Now it is time to shift to Dwāraka. Why did He choose Dwāraka? Because, ‘Either I conquer, or the other way is, I will drown Myself in the ocean’. It is said as soon Sri Krishna left the body, the whole sea came and submerged.. Dwāraka. They say there are some kind of remnants there.

What we are talking about? They pretend to be fearful because sometimes They assume, deliberately, human nature, especially the nature of a child. Sri Rāmakrishna had only two Natures. One is a child, another is The Divine Guru.

So as soon as the pundit came, He said, do you know, ‘Mother kept My mind so high, I started looking upon them as earthworms’. Earthworms! So, They are not really frightened of death. When They are not frightened of death, what else can you do? A person who says ‘I am not the body, I am not in mind’. What can you do to that person?

That’s why Alexander the Great… That story is told you know?

( 55:03 mins )

Alexander the Great was in north India. Fortunately he did not go anywhere else, because his own soldiers rebelled. Otherwise, he would have finished India. So he heard of a great Yogi, Swāmi Vivekānanda quotes this, and then he went there. It was winter season. The Yogi was sitting in the sun to get a little bit of warmth. And this man was a very tall man, you know, Greek, so he stood there. ‘I heard you are a great Yogi’. The Yogi said, ‘Yes, I am a great Yogi. Is there anything that I can do?’ ‘Yes. You are standing in between the sun and me. Get out’. He understood. No man can speak to him like that.

Then they discussed a lot of things. Alexander was so impressed. He said, ‘I would take you to Greece, and you will be my main philosopher’. In those days, that was the custom. The Yogi said, ‘Thank you very much, but I don't want to go’. Do you know to whom you are replying?’ I know. I can kill you. He laughed and said, This is the biggest greatest lie I ever heard in my life. I am Deathless & this fellow says I will kill you.’

So you can understand. You know, when you have walking in the sunlight Your Shadow follows you. if somebody threatens, I will kill your Shadow. What would be your reaction? Do whatever you like, but there are certain rules and regulations when you are walking with your Guru, You should never put your foot on even and the shadow of your Guru.

Yeah, Nirbhaya gatasamsaya -is absolutely bereft of all doubts. So here is first thing we have to understand, when do doubts come and when doubts cannot arise. Two conditions. What is it when you know, something indirectly doubts may come. That's why shravana. when you see you hear about something you are never experienced it doubts will come.

but when you are directly pursuing something even if the whole world doubts about your realization, you will have no doubts, because it is your direct experience. That is what all these great Souls, even a jeevan Muktha. You take one. Tell him I doubt Whether you have got any. Realization. He will not hesitate. you tell it to a not spiritual person who is pretending to be a spiritual person. You are not a spiritual person. You understand what I'm talking. You go to a so-called spiritual person who is not really a spiritual person and tell him you are not spiritual. He will get so angry. Thereby proving (Big Laughter)specially is ranging not spiritual. you go to a spiritual person and tell him you are not spiritual. He will be the first person to say you're absolutely right.

He will never say I am spiritual. If somebody by mistake considered I am completely non-spiritual you are right and proving there by that at least this person has progressed in spiritual life. Yeah. This is the truth. So a person who is beholding himself I am not the body, I am not the mind, what remains. I am The atman you cannot be cannot have any doubt.

How to doubt is only about what about atman whether God exists like that Etc? That is why Swami Vivekananda went & asked him. Have you seen God, why did he ask that question? I want you to reply. I want you to think. Why did Swami Vivekananda ask that question? Because so many people in those days were talking We Are Spiritual people. He went even to many leaders and asked have you seen God? They said Not only that some people frankly said no, we have not seen God we are praying. But some fellows did not admit it. Indirectly, they want to give the impression that we don't want to talk. But we are you seers of God. So one person he said no. No, you are a yogi your eyes are yogi’s eyes, if you pray you will realize. He never replied that question. So Swami Vivekananda had doubts.

Yes. Sri Ramakrishna once asked many people say I am an incarnation of God. Swami Vivekananda said until I know it let thousand people speak, I am not going to believe. He said, Frankly he said that one.

So why did Swami Vivekananda go and ask him. Because he did not know who is Sri Ramakrishna until that time. Are you a pretender or are you talking from your direct experience or are you talking like other people from bookish knowledge because they are all well-read people.

What was Sri Ramakrishna’s, categorical reply? I have seen God. That was the answer, Narendra wanted. But Sri Ramakrishna did not stop there. What did he say? Why did he say that?

No, see, how will I may say? Yes, sir. No, how how are you to know? I have seen God. If you see God, then you know that I have seen God I will show you God and he tried he wanted to show you the second time third time and he ran away. Yeah, so some people ask me also “Have you Seen God” I said, no, I have not seen God then there's no way I don't believe you. (Big Laughter)*If you don’t believe me, why did you ask. Because, whatever I say you are not you you prepared already. You don't believe me. If I said I've seen God, But then also you say you don't believe. what can I do?

So gatasamsaya that is why the Mundaka Upanishad the only proof of complete removal - destruction of you

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiśchidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare || 8 ||

only upon beholding the Supreme reality directly. Beholding means not seeing a beholding means knowing I am that Supreme reality. Otherwise, I am seeing you, you are seeing me. What I am seeing is also false what you are seeing me also, This is false. one evening in New York one fellows walking. Suddenly He felt the gut with the butt of a pistol.

And the back of him. “Gave me your wallet”. So he had no option he gave him is wallet and that fellow snatched the wallet and running away. After running Few yards, he showed his gun, heee there are no bullets in this. This fellow also said heee are there is no money in the wallet.* (Big Laughter)

Only a person who becomes one that is called real seeing this is called aparookshan bahuthi this is also called prathyaksha. Our seeing is not prathyaksha. It is called paroksha. We can talk about it some other day. So only when a person has direct experience about himself, I am that Supreme reality. That is called aparookshan bahuthi.

Why do I say Supreme reality, because reality has been defined as in two ways that reality which seems to be reality. But which changes every time is temporary reality; which we are all experienced. Vyavaharika sathya. That reality which never changes at any time. There is no past, present or future about it. That is the Supreme.

Changeless entity is Supreme reality. Anything that is changing. So if I say I'm the body it is true for a moment in one moment. The body can change and we have an accident even lose a limb. I am a poor man may win a lottery ticket. He was a poor man. Now what has become rich one changed.

Rich people become poor; poor will become rich. This is the change that is happening. So that is not reality. When a person knows I am that highest reality that is called the dharshan, that is called a paroksha anubooty that is called prathyaksha. when you are looking at me, you're not looking at me directly.

My information has gone into your through your eyes; and then your mind has already a certain preconceived ideas about me; and it puts that coating oh this is Swami good or bad great or not.

therefore that is not called really prathyaksha direct experience. This is not direct. What is the direct experience to become completely one with it? Whatever Remains separate is indirect. Whatever becomes one is direct. when a person has the direct experience Gata Samsaya:. So we will stop here. They said so many ideas are coming, you know beautiful ideas, but you have to remember it simply hearing it fortunately or unfortunately, God has given two ears one to listen to another to Throw it out. Keep those points the moment I say. I don't need to repeat it. You should be able to understand. Then we can move very fast.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 09 on 16 June 2019

2024-11-29T07:46:30Z

R verma:

So, we continue our talk, on Avatāra. In our last class we discussed about what it is to be a human being. We are all human beings, and yet we do not deserve, really, to be called human beings. There is no difference… As the Sanskrit proverb goes Ahāra, Nidra, Bhaya, and Maithana. The body is a body. But there is one difference - Viveka.

What is Viveka? Usually it is translated as discrimination. Discrimination always means between what is better and what is not better. But that is not the only thing. We also use the word in a slightly negative connotation, what is called racial discrimination, gender discrimination, caste discrimination. But there also, the idea behind it is - who is superior? Who is inferior? Whether their logic proves them to be right or wrong is not the point. That's not what we are discussing. It is misused.

But what is meant is that human beings alone have the capacity to be intuitive. Because, discrimination requires intuition. Not merely logic or reason. That is the specialty. It is there in a greater proportion than in animals. Because they also have discrimination. Which food is tender, and which not? Even tigers discriminate. If there are two human beings, who is more tender, juicy, edible, etc & long lasting?

So we have to use our discrimination. Aristotle had said, ‘Man is a social animal’. More or less it is right. Man is a rational animal. That to me seems to be not a very good definition. What should be - Man is potentially rational. He has the Capacity to use reason, but not that he is always using it.

Okay. So what is it to be the best of human beings? We discussed it, very briefly though. Mature personality, a Mature minded person. Sri Rāmakrishna uses a mature Vidyā, Vidyā Māyā - Kāchā āmi, Pākkā āmi - an unripe ego, a ripe ego. That’s exactly…. What is a ripe ego? A ripe ego doesn't live in the clouds. He lives very practically. Probably, down to earth is what we call in English language. That is the best term. And, yet his mind is pitched to the highest tune.

So in Brief, he is a gentleman, he is a loving person, caring person, humorous person and full of love and Kshama (Forgiveness). So briefly we discussed. Do you have any questions about what we discussed last week, about a mature personality?

In fact If we really think deeply all the Sādhana catuṣṭaya sampatti is meant for what? To obtain, to become a mature personality say for example,

''सुखदु:खे समे कृत्वा ( sukha-duḥkhe same kṛitvā ) -'' whether you are happy or unhappy, whether it is cold or hot, whether somebody honors or dishonors, whether you win or you lose, whatever the condition, a Mature person does not really delay all these things. He doesn't deny all these things. But he keeps his mind calm and quiet.

( 05:11 mins )

So what do we do? If it is profitable our mind goes up, if it is loss our mind goes down. We are being tossed up and down up and down. So there are some non-spiritual, so-called non-religious, human beings who have this quality. They don't care. Okay. I am a principled man, quite a number of people are there. So that is called a mature personality, and that is the platform from which we can become moral and spiritual.

So what is the distinction between a mature personality and a moral personality? A Mature personality merely keeps his whole mind under control. Whereas a moral personality… What is morality? You must always remember Swāmi Vivekānanda’s definition of morality. What is morality? ‘Considering the other, as equal to oneself’. So we never do anything bad to ourselves. Unknowingly we might do. But knowingly we never do it. Same way, knowingly a moral person never does anything to the other person.

A beautiful word has been used in bhagavad-gita-

''आत्मौपम्येन सर्वत्र'' ( ''ātmaupamyena sarvatra'' ) Samadarṣi - Ātmā - That is one self. Just as one looks upon oneself, a moral person looks upon everyone exactly in the same light. So how do we look upon us? We don't want anybody to be an enemy of ours. Is there anybody who says I desire an enemy? So therefore we should also never become inimical to other people. We do not wish other people hate us, to harm us, to hurt us, to rob us, to take away things from us. So, we should also not…This is the whole of…

One Rabbi. You know, what is a Rabbai? A Jewish teacher is called a Rabbi. A Rabbai was asked by one man - ‘Rabbi please, I don't have much time, tell me all about Judaism very shortly’. And he gave this - ‘Do unto others what you wish others to do unto yourself. If you have understood it, you have understood the whole of Judaism, the whole of religion, the whole of spirituality. Rest is commentary’.

That is the truth. But what is the truth? That there is, really speaking, no difference between us and the other people. That we make the differentiation is because of what? Avidyā – Ajñāna, ignorance. I am different you are different. In fact, we are not at all different. Is it such a big ideal, High ideal, that it is irrational? No.

So we give the example - when you enter into dream state, do you see the same world? Same world. If I am taking class, if you are dreaming that I'm taking class, you see me, you see yourself, you see other people also. Isn’t it? At that time do you see any identity with anybody? Do you feel I am Swāmi? You don't feel. Swāmi is different, I am different. Everyone is different. The table is different. Everything is different, isn't it?

But when you come out of dream state, Who had become the whole dream world? Only one person! You have divided yourself into infinite number of parts, and considering each part is totally different. If in that class, in your dream, if I were telling you that there is no difference, you will not believe me. But you will not dare to deny me, contradict me. But you will not believe me, but when you wake up you say, ‘Arre, it is I who created every object in the dream world’. Isn’t it?

Then I said, ‘You see this Swāmi as different. On that day in your dream the Swāmi spoke excellently. Upon waking up, tell me who spoke? Who spoke? Me! Yeah! So you see we are attributing it to other person but actually that is none other than ourselves.

( 10:39 mins )

Come to the Advaita point now. When you are looking at Swāmi Vivekānanda, when you are looking at Sri Rāmakrishna, do you feel that you are anywhere near them? Do you feel that you it is you, in the form of Swāmi Vivekānanda, giving lectures in Chicago parliament of religions. You won't think like that but upon waking up from this waking State what do you say? I was Vivekānanda, I was Sri Rāmakrishna. The entire waking state in which Swāmi Vivekānanda spoke was a dream of the Ātman. So who spoke at the parliament of religions?

Just as in your dream, in my name you are giving lecture, isn't it? I'm only giving positive ideas. Suppose that day the Swāmi’s lecture was full of bunk. Who gave that lecture? So there also you make a discrimination. No, no if it is bunk it is Swāmi, if it is good it is me. That's what we are all doing it here.

So when we wake up from the delusion, the mirage, of this waking State… Just as we come to the waking state from dream state, this becomes a dream when? When we wake up. When does the dream world become dream? Only when we wake up. Until that time it's not a dream world, it’s a fully waking world.

What is the point now? In the dream world, upon waking up, we look up on it as - I had become the whole lot. I played with myself. I was my friend. I was my enemy. I was the rich man. I was the poor man. I was the best person. I was also the worst person. Same thing will come.'' ''

''आत्मौपम्येन सर्वत्र समं पश्यति'' ( ''ātmaupamyena sarvatra samaṁ paśhyati'' )

So these are called samadharshis. We will come to that. This is called being a moral person. So what is the difference between… a mature person is the best of rational human beings; a moral person is one not doing some good, goody goody, but he who identifies himself with everything in this world including with a dog, a cow, an elephant, eater of dog and a humble Brahmana.

''विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि |''

''शुनि चैव श्वपाके च पण्डिता: समदर्शिन: ||'' BG ''5:18||''

''vidyā-vinaya-sampanne brāhmaṇe gavi hastini''

''śhuni chaiva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ''

Okay. So this is what we discussed any questions with regard to that?

A person will become in fact more effective. Why? I'm telling you the reason. When you consider somebody as your friend, your motive is warped. When you consider someone as your enemy. again your motivation is completely warped. This is called Rāga and Dvesha, and they reduce your common sense, they reduce your focus. And to that extent you become less effective. Whereas when you know everybody is me, there would be only love. And where there is love, whatever you do will be the most loving act.

I'll give an example. See if you are if you have taken up a job to care for another child, child care you know. You won't have that much of Love towards the children, because you know they are not your children. You are only a salaried person. But suppose you are looking upon your own children. How will you do then? Because you love your children, every act that you perform for them is a loving act. Will it be a drudgery? Will it be boring act? You understand now. It is very effective.

( 15:41 mins )

In fact, Swāmi Vivekānanda says something in His Karma Yogā. ‘Selflessness is very paying. That means you get more dividends out of selflessness than selfishness. But people don't have that patience to work it out’. Marvellous statement! Every statement that comes from Swāmi Vivekānanda’s mouth is a truth. Ms MacLeod, She attended the Swami's class first time, then she came out and issued a statement, ‘The first word Swāmiji uttered is truth. The second word Swāmiji uttered is truth. Afterwards, whatever He uttered was nothing but truth’.

And that is true. It is not exaggeration, because, God Himself is talking in a human form. “I am a voice without a form”. Who was speaking? Sri Rāmakrishna. Who was Sri Rāmakrishna? Divine Mother. Who is Divine Mother? God. And who is God? Yourself. This is Advaita Vedānta. There is no separate God.

Okay, so having described… this is the most wonderful… So what is the first goal of every human being? To become a real mature personality. Until that time we pay heavily. It is not only an ideal, It also is the most profitable thing in the world. Who will be the happiest person? A person who is not affected by anything that happens in this world, he is the happiest person in this world.

Whereas you see, somebody hurts you at 11:30. Twelve o’ clock is your lunch time. Will you enjoy your lunch? You are going to Brood. And with every brooding the hurt increases. First, It is only a thought. Then it becomes hurt. Then you become that hurt. The more you grow - your anger, your hurt, and your sense of Revenge, everything increases, isn't it?

See how it grows. Because you are exercising it. Same exercise, you also do in thinking about God, that also will grow. Yes.

It is something very interesting. Yes. You see, I'm telling you something about Deep psychology. You have made a statement. It is very easy to wake up from the this dream to our waking state. But the same problem - when I am talking there, that is a waking state. Then you make the statement. The dream I had in my dream, to come back from that dream was very easy. But from this waking state to wake up is a very difficult thing.

Actually it is not difficult. How much time does it take for you to go to dream? You don't know about time. If you're counting the time, - ‘at this time, I fell asleep, I had a dream’ - that's not a dream. So our perception of time both in dream and waking is exactly the same. But now you are talking not from the dream point of view. You are talking about dream from the Waking point of view. But if we were discussing in your dream about this, you will make exactly the same statement - ‘How long it is going to take to wake up from this dream?’ I hope you're following what I'm trying to tell you.

( 20:29 mins )

Next beautiful words - देहपदे अनुराग ( dehapade anurāg ) - O Lord! I can never attain Devotion to you all by myself. Only when you give… This is the prayer across all religions. The best of this prayers is Gāyatri Mantra. What is Gāyatri Mantra’s essence? We surrender ourselves to you. Please guide my understanding. That's why Bhagavad Gitā is considered an explanation of Gāyatri Mantra.

There the person who is praying is Arjuna. Gāyatri Mantra. The person who is praying in Bhagavad Gitā is called Arjuna. They deity to whom in the Gāyatri Mantra the sādhaka is addressing, in the Bhagavad Gitā He is Krishna. Life is a battlefield. Krishna is the Buddhi, Dhiyo - Dhi! That Buddhi is guiding this sādhaka in the spiritual World by guiding him at every point.

You know, in the yuddha, every point is Sri Krishna - ‘This fellow is not to be finished now. His time has not yet come. But the other fellows time has come, let us quickly finish him and then come back next’. Everything has a Time. So in life also, everything has a time.

* But who is the guide? Sri Krishna.
* What is the Chariot? This body.
* What are those ropes which control the horses? Our mind.
* Who is it that controls? Buddhi ; buddhi .
* Who is the person who is traveling in the Chariot? Jīva, Jīvātma..

Don't say Ātmā, as Ātmā is liberated. Jīvātma. When he is liberated, there is no chariot. Everything disappears because then there is no chariot, there is no Charriator. There was no journey. And there is nothing, no bondage, no Sādhana. No Mukti, no birth, no death. Nothing. Ityeṣā paramārthatā. So this is the truth when we wake up.

What are we talking about? What is Dhi? Dhi means knowledge. What is the knowledge? Sadhana is knowledge. Now we are not concerned about God knowledge. What is the knowledge we need now? Not God knowledge! Sādhana knowledge. What we need now is knowledge of Sādhana. In fact, we don't need God knowledge. We don't need God realization and God cannot give God realization. He need not give. Why? That fact never changes that each soul is potentially Divine. That fact never changes, whether you are under bondage...

It is like a dream. You are in your own room, on your own bed. But you feel that somebody has carried it to a dungeon and put you there. So long as your mind is thinking, that is your reality. When you wake up what happens? You find yourself where? On your own bed. That is the truth. Suppose you find yourself in somebody else's bed, then it is a problem, both the for that fellow also and for you also. This is the truth.

So God need not give realization because what can be given and taken away is not realization. You understand? Moksha is not something to be lost and to be again gained. That's not Mukti. Mukti is that which can never be changed. So, ‘O Lord only you can give me that Devotion’.

And what is Devotion? Knowledge. Dhi means knowledge. What is the knowledge? That Oh Lord You are my own. God is my own is the knowledge that we require.

( 25:21 mins )

You see a mother and child are separated. And that child was there growing. And the mother and the child, practically, they are seeing each other every day. May be he's even working there. But they don’t know what was their relationship. What will be their relationship? Friends, or at the best, you know, employer-employee relationship. And one day they come to know that - this is my son and she is my mother. The moment that knowledge comes, do you need to inject and say, that now that you know each other try to love each other? Is it necessary? The moment that knowledge comes instantaneously the love comes. Because knowledge is love but that knowledge how can it come? Only by the grace of God.

मनुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः ( manuṣyatvaṃ mumukṣutvaṃ mahāpuruṣasaṃśrayaḥ )

So everything, in our state, is the great grace of God. There is no other way. That is why Gāyatri Mantra Is a prayer, ‘O Lord, I am without knowledge. You please grant me knowledge’. Knowledge is Bhakti.

Rāmānuja has outlined it beautifully. In some respects Rāmānuja excels Shankarāchārya in conveying to us certain things. According to Shankara first you practice Karma-yogā. What is the result? Karma-yogā is equivalent to Chitta shuddhi, Chitta ekāgrata, Chitta Vaishalyata, then Ātma-jijyāsa – 4 results will come. After that, practice Upāsana. He calls it Bhakti-yogā.

What is Bhakti-yogā? Not devotees Bhakti-yogā. This is Upāsana. What is Upāsana? Nidhidhyāsana. You meditate deeply upon – Saguṇa Sākāra Īshwara - a personalized God. That will equip us with the fitness to practice, again, what is called, real Jñāna-yogā. This is somewhat Okay.

But Rāmānuja, first Karma-yogā. What does Karma-yogā do? Chitta shuddhi. What does Chitta shuddhi give us? It gives knowledge of two things - Who is God? Who am I? The moment that knowledge comes, like a child united with mother. This is my mother. This is my child. Immediately that knowledge turns into Bhakti. Chitta shuddhi, Jñāna and Bhakti.

According Shankarāchārya Chitta shuddhi, Bhakti and Jñāna. Of course, ultimately, there is not much difference, but this is much more natural for us.

So that is why Swāmi Vivekānanda writes,

'''Deho - means give'''. '''Pade - to Your Lotus feet. Anurāg - unmotivated love'''.

What should be really asked for? Love! What type of love? Love, for the sake of love. I don’t want my love for you, my devotion to you to get something else. It should not become a means of obtaining something else. It should not be an instrument for getting something else.

Like Dhruva. At first, he practiced devotion for what purpose? He wanted one Kingdom. So this is the truth. But later on Lord Vishnu appeared. Beautiful story, you know? Then He said, ‘Dhruva, I am pleased with you. What do you want?’ ( God already knows what he wants ) And then God poured a little bit of that water from His conch on to the head of Dhruva. Instantaneously there was understanding. He said, ‘O Lord, I was like a person who was in search of colored glass beads, but obtained a real diamond. Now that I have got a diamond, please do not ask me that whether I want to glass beads. So the kingdom is like glass beads. Before I was ignorant.

( 30:25 mins )

Actually we are also like that. Once we know that God is a diamond and everything belonging to the world is like glass beads, who will want it? That is what Sri Rāmakrishna used to say, If a person meets the emperor, a king. And the king is very pleased with him, ‘Ask what you want from me?’ Which fellow will ask for pumpkin? Unless he is the most stupid fellow in the whole world, he will not ask for a pumpkin. Because anybody can give pumpkins. But a king can give the most precious things in this world.

So there is also a story about pumpkin. So there was a poor fellow and he doesn't have anything to eat. Every day he used to stand at the door of the king. And it was the king's habit, everyday he will come out and give Dāna to the people gathered there and then he will go away. So fellow was a Brāhmana. Everyday he started coming.

So, once it was the king’s birthday. He decided, ‘This poor fellow is coming to me everyday. Today, I will remove all his wants for life’. But unfortunately, he did not think further. He obtained a big pumpkin, made a cut, a small hole, cleverly took out all the inside, filled it up with diamonds, and then covered it. and then as soon as the Brāhmana came, he donated.

Practically every day he was receiving a pumpkin. Today also he received, a bigger pumpkin. So that fellow was so disappointed. He said, ‘Everyday I have to eat this pumpkin. What am I going to do with this? So he decided to sell it.

So one fellow, was doing Pitṛ Tarpana, Shrāddha. He needed to feed many relatives. Pumpkin is the best. So he was in search of a pumpkin. The other fellow was in search of a buyer. And they met each other and very cheap – ‘Do you want pumpkin?’ ‘Yes, Yes. It's a big pumpkin that will do for the Shrāddha’. And he gave it on sale. That fellow happily carried it away.

And again, the next morning he was present. The king was shocked. He asked, ‘Why are you coming again?’ He said, ‘O King, I don't have anything to eat’. ‘Yesterday I gave you a pumpkin, what did you do?’ He said I sold it. Then the king understood he was not destined to become rich. The story has come by the way.

Who wants to… By going to God, knowing what God is, who will want pretty things? That's why when Naciketa went to Yamadharma Rājā, Yamadharma Rājā gave him how many boons? How many? Four! First He gave only three. And second-boon was how to go to heaven. And Yamadharma Rājā taught him, ‘This is the ritual which will take anyone to Heaven.’ Only once He told him. And then, ‘You tell me now, what did you understand?’ —— Without giving up a comma, a full stop, exclamation mark, a dash, he repeated the whole lot. Because he was, only once he needs to hear it - Eka Shrutidhara.

Yamadharma Rājā, was so pleased, He gave him a garland. That is called Karma-phala garland. That is to say, without doing anything you get the result of doing it. You understand what I'm talking about? This is the fourth boon.

Now three boons, you know, you forgot in between he give an extra boon, fourth boon. ( That’s why you have to attend the classes again and again until it stays in the mind ).

( 35:37 mins )

So, how to obtain unmotivated love towards God – dehapade anurāg - What anurāg? Anurāg is a very beautiful world.

Rāga means tremendous attachment. We are already having tremendous Rāga dvesha. But this Rāga, first of all, will not have any opposite. There is no dvesha, only love.

But that itself is not sufficient. It is accompanied, pre-accompanied, It goes forward - Anu - means before that you have to do something. What is it? Practice selflessness for a long time. And the same selflessness will also ask God, ‘I don't want anything. I just want to love you’. To such an extent…

Two things he says -

# ‘I don't want you to love me. That is not a condition of my love’. What is our love? If I love you, you also have to love me.
# The second is our love always expects something. As we say in Telugu language, ‘Māmā, when I come to you, what will you give me? And when you come to me, what will you bring for me?’ It works both ways.

By the way, you know, all the Indians who have got relatives in the Western countries, they think they are all Bill Gates. When they come to visit their relatives, they expect them - When you come what will you bring? When we go to visit you, what presents are you going to give to us so that we can bring them back.

Once I brought, some Swāmi wanted first-class foreign-made chapels, shoes. I brought them, and he opened, his face fell. It was written ‘Made in India’. How do I know? Because they are made in China, Taiwan and other places. There is a very famous shoe company Clark's - They're not made there. All clothes are made in India. Dresses are made in India, and in poor Villages, China, Taiwan and all those all those places, Bangladesh. Only they put their own name and then they come here.

Anyway, so what is the way? Motiveless devotion. Two things - ‘I don't expect you to love me. Treat me as you as your biggest enemy, virulent enemy, I don't care second. I don't expect any result from it because it is love for the sake of love, I don't want anything.

How to obtain that love? Nārada gives the clue. What is that?

mukhyatas tu mahat-kṛpayaiva bhagavat-kṛpā-leśād vā –

* Mukhyatas - primary way of obtaining this Devotion to God is
* Mahat-kṛpayaiva - by the grace of a Mahāpurusha alone.
* or Bhagavat-kṛpā-leśād vā - a little bit of God's grace. How much? One drop of God's grace is more than sufficient to make me an ahetuki bhakta

What a wonderful thing it is. Actually there is no difference.

Tasmin taj-jane bhedabhāvat -

* Tasmin - in God,
* Taj-jane - His people, His devotees,
* Bhedabhāvat - there is no difference between God and His devotees.

Why? Because who are His devotees, true devotees? They have completely surrendered themselves to God. So there is no separateness there. So if we can get Guru-Kripā, Mahat-kripā is equivalent to getting Bhagavat-kṛpā-leśād vā. And this is the only way – '''dehapade anurāg'''

( 40:22 mins )

How to obtain Mahat-kripā? तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ( tad viddhi praṇipātena paripraśhnena sevayā )

* So, tad viddhi - viddhi here means not asking, not getting answers, obtain that knowledge through Self-surrender.
* Praṇipātena means what? Praṇama means what? Complete surrender! And by asking Him the right thing. Don't go on asking. Asking the right thing.

Kumbhakarna wanted to ask the right thing, but he asked the wrong thing. What was the right thing he wanted to ask? ‘I must have unrivalled power. Nobody can beat me. I will beat everybody’. What did he ask? ‘Six months once I eat, six months I sleep’. Who made him talk like that? Saraswati Devi.

So we go for one thing and we ask for something else. There was a funny incident. There was one Chandru. He used to serve the Holy Mother. So this Chandru was almost an orphan boy. His brother kicked him out. So he took shelter under Holy Mother. She initiated him, and then employed him there. And he had unprecedented freedom to visit Holy mother at any time, he can go inside. So he became a little bit egotistical. ‘I have got that freedom. I can ask Mother whatever I want’.

Swāmi Mādhavānandaji, He Understood it. One day early morning they were brushing their teeth. ‘Hey Chandru, can you do one thing?’ He said, ‘What?’ ‘Can you go to Mother and ask something’. He said, ‘Okay, tell me what is it? Quick quick. He said, ‘Ask Her, give me Mukti Mother’. ‘Just one minute, I will go upstairs, ask Her, and come down and give you the answer’.

So he started. While climbing his feet had become leaden, leaden, like lead, and started trembling. By the time he reached the first floor, he was completely motionless, speechless. Vāg mānas gocharam. He went there, and Mother was sitting for Pooja, and She looked at him, ‘What do you want?’ ‘Prasāda’! He took some Prasāda and went down.

As though we have got freedom. She gave the freedom. Who gave the freedom? She gave the freedom. So you can't take that freedom unless She gives freedom. ‘Give me Mukti’, nobody can ask. That is the truth.

So what is the way to get anurāg? Be humble and say, ‘Oh Lord, I Want Your Grace. By Your grace lift me up’. There is no other way. But the best thing is Mahat-Kripā. The company of great people, which means the grace of great people.

'''Nirbhaya''' - Fearless. How do we know a person is progressing in spiritual life? First description of the Avatāra, He is Nirbhaya. That's why when Yājnavalkya gave the teaching to Janaka, and Janaka understood it, became enlightened, then Guru gives a certificate – Abhayam vai, janaka, prapto'si. ‘Oh Janaka, you attained fearlessness’. What is he telling? You have realized who you really are. It’s a beautiful word.

Bhaya means fear. Fear comes from what earlier we discussed in Bhagavad-Gita. Kāmāt krodha. Krodha means Bhaya here.

वीतरागभयक्रोधा मन्मया मामुपाश्रिता: |

बहवो ज्ञानतपसा पूता मद्भावमागता: || BG 4/10 ||

vīta-rāga-bhaya-krodhā man-mayā mām upāśhritāḥ |

bahavo jñāna-tapasā pūtā mad-bhāvam āgatāḥ ||

So bhaya comes from two causes. Do you know, what are they?

# Fear of losing what one already has.
# And fear of not getting what one hopes to get.

There is no other fear. Firstly a realized soul, an Avatāra, He will not have any fear. The second reason is that there is always a desire. Both causes are related to desire.

( 45:30 mins )

An object means what? Object of Desire. So if I lose this then my wishes will not be fulfilled. My desires will not be fulfilled. If I lose my, let us say, car, then I won't be able to travel. If I lose my refrigerator, I won't be able to store things. Isn't it? The refrigerator is not the cause which we love. It’s capacity to preserve food, the moment it loses its power, what will you do? Throw it out. And sometimes you have to pay money to throw it away. Big, big furniture, old furniture, you have to pay money. Nobody is willing to do that.

Okay. So, how does this desireless-ness come? Only when desireless-ness comes, desire will go away. When desire goes away, fear goes away. When does a person really attain to desireless-ness, or fearlessness? When there are no desires.

And when is he going to become desireless? When he realizes - I am God, I am Brahman, I am infinite. If you are infinite what things are left out for you to desire. Nothing will be there. This is the greatest truth, you know? So God is always Nirbhaya.

That’s why he says, it's a beautiful saying how creation came. Īswara sat down and then He felt fear, Bhaya. Then He thought - ‘What am I fearing from? Besides Me there is nothing else’. Then somebody went and advised Him. They cultivated a little bit of deeper thinking than this. God, before Srishti. Who was that fellow who advised Him before Srishti? Is there somebody? So He went and said, ‘Aah! I am not fearful, but I get bored. Eka, eka bored. Alone, I get bored. I want some company’. ‘Kiṁ aham akarom?’ ‘What can I do. I am alone’. Then He thought, ‘Why should I fear? There is nobody else who can do any harm’. Even a house doesn’t fall, because there is no house. Wind cannot beat Him up, because there was no wind at all. ‘What am I afraid of?’

Then He thought ‘Bahūni me Bhavāṁ’, ‘May I become many’. This is an explanation given for elementary school students to explain why Srishti has come. I'm not going into it. What I'm saying is even sometimes God fears. God has the greatest fear. ( Putting it a little bit sarcastically ) What is the fear? ‘These are the devotees I have, I might lose them’. ‘These are the devotees I'm expecting to get, they may not become devotees’.

Sri Rāmakrishna gives a beautiful story. One fellow died on a Saturday. He became a ghost, and he became bored. He wanted a companion. So he went on running to the shmasāna to look, every Tuesday and Saturday, because Hindus have a Superstition anybody who dies on a Tuesday or on a Saturday, they're likely to become ghost. But somebody will do some Shrāddha, some prayer, or he has done some punya. Nobody is becoming. Ultimately he was forced you to remain alone.

Swāmi Yatiswarānanda Mahārāj, he has written in ‘Adventure in religious life’. He quotes something very interesting. I think it was in that Book one of his other books. There was a very famous psychiatrist in his time, 1930s. He had written a beautiful book ‘Release from nervous tension’. And in that, that psychiatrist was saying ‘All my patients can be divided into two categories. Those who want to get married, unable to get married. Those who are married, they want to get out of marriage, and are unable to get out. These are the two categories. They have become my patients’.

( 45:37 mins )

If that psychiatrist had any common sense, and if God appears and gives a boon to him, what do you think he will ask? ‘Those who are unmarried, let them not get married. Those who got married, let them never get unmarried’. Because all of them will come become his patients. You understand?

Okay. Nirbhaya - Fearless. So Abhayam vai janaka, prapto'si.

Fear comes from two Factors - Fear of losing, and fear of not getting one’s wishes. Also a person becomes fearless because he realizes there is no one besides me. And who is God? The Ātman alone is fearless. Then, he will not be afraid at all.

One characteristic of an Avatāra is - completely Fearless. But during the time of Sādhana He might appear to be fearful. He might pretend to be fearful. Why am I telling this one?

Because you read the Gospel or Great Master. One day a great pundit had to visit Sri Rāmakrishna. From morning His blood pressure has risen. He was asking everybody ‘You be here when pundit is supposed to be come’. ‘You be here’. ‘You be here’. And then He was running to Jhāutala, toilet. Every few minutes He was running to the toilet. Is it a characteristic of Nirbhayatvam or Bhayatvam? So, how do you explain it?

Krishna ran away from Jarasandha. He pretended to run away. Finally He runs away. Where did He settle? From Mathura to all the way to Dwāraka. Do you know why He chose Dwāraka? 17 times Jarasandha had declared war against Him. 17 times He pretended to be running. Jarasandha’s soldiers will run after Him, and then He will destroy the whole lot. Jarasandha will go back, gather other remaining men. 17 times, like Ghazni Mahmud, laying siege of Somanāth Temple. 17 times!

18th time He said, ‘Now it is time to shift to Dwāraka. Why did He choose Dwāraka? Because, ‘Either I conquer, or the other way is, I will drown Myself in the ocean’. It is said as soon Sri Krishna left the body, the whole sea came and submerged.. Dwāraka. They say there are some kind of remnants there.

What we are talking about? They pretend to be fearful because sometimes They assume, deliberately, human nature, especially the nature of a child. Sri Rāmakrishna had only two Natures. One is a child, another is The Divine Guru.

So as soon as the pundit came, He said, do you know, ‘Mother kept My mind so high, I started looking upon them as earthworms’. Earthworms! So They are not really frightened of death. When They are not frightened of death, what else can you do? A person who says ‘I am not the body, I am not in mind’. What can you do to that person?

That’s why Alexander the Great… That story is told you know?

( 55:03 mins )

Alexander the Great was in north India. Fortunately he did not go anywhere, because his own soldiers rebelled. Otherwise, he would finished India. So he heard of a great Yogi. Swami Vivekananda quotes this and then he went there early. It was winter season. Yogi was sitting in the sun to get a little bit of warmth. Oh this man was a very tall man, you know Greek so he stood there. I heard you are a great Yogi. He said that I am a great Yogi. Is there anything that I can do?

Yes. You are standing the sun falling upon me in between get out. He understood. no man can speak to him like that. Then they discussed a lot of things Alexander was so impressed. He said if this I would take you to my Greece and you will be my main philosopher. In those days, That was the custom. Yogi said thank you very much. But I don't want to go. Do you know who to whom are you replying? I know. I can kill you. He laughed and said this is the biggest greatest lie I ever heard in my life. I am Deathless & this fellow says I will kill you.

So you can understand. You know, when you have walking in the sunlight Your Shadow follows you. if somebody threatens, I will kill your Shadow. What would be your reaction? Do whatever you like, but there are certain rules and regulations when you are walking with your Guru, You should never put your foot on even and the shadow of your Guru.

Yeah, Nirbhaya gatasamsaya -is absolutely bereft of all doubts. So here is first thing we have to understand, when do doubts come and when doubts cannot arise. Two conditions. What is it when you know, something indirectly doubts may come. That's why shravana. when you see you hear about something you are never experienced it doubts will come.

but when you are directly pursuing something even if the whole world doubts about your realization, you will have no doubts, because it is your direct experience. That is what all these great Souls, even a jeevan Muktha. You take one. Tell him I doubt Whether you have got any. Realization. He will not hesitate. you tell it to a not spiritual person who is pretending to be a spiritual person. You are not a spiritual person. You understand what I'm talking. You go to a so-called spiritual person who is not really a spiritual person and tell him you are not spiritual. He will get so angry. Thereby proving (Big Laughter)specially is ranging not spiritual. you go to a spiritual person and tell him you are not spiritual. He will be the first person to say you're absolutely right.

He will never say I am spiritual. If somebody by mistake considered I am completely non-spiritual you are right and proving there by that at least this person has progressed in spiritual life. Yeah. This is the truth. So a person who is beholding himself I am not the body, I am not the mind, what remains. I am The atman you cannot be cannot have any doubt.

How to doubt is only about what about atman whether God exists like that Etc? That is why Swami Vivekananda went & asked him. Have you seen God, why did he ask that question? I want you to reply. I want you to think. Why did Swami Vivekananda ask that question? Because so many people in those days were talking We Are Spiritual people. He went even to many leaders and asked have you seen God? They said Not only that some people frankly said no, we have not seen God we are praying. But some fellows did not admit it. Indirectly, they want to give the impression that we don't want to talk. But we are you seers of God. So one person he said no. No, you are a yogi your eyes are yogi’s eyes, if you pray you will realize. He never replied that question. So Swami Vivekananda had doubts.

Yes. Sri Ramakrishna once asked many people say I am an incarnation of God. Swami Vivekananda said until I know it let thousand people speak, I am not going to believe. He said, Frankly he said that one.

So why did Swami Vivekananda go and ask him. Because he did not know who is Sri Ramakrishna until that time. Are you a pretender or are you talking from your direct experience or are you talking like other people from bookish knowledge because they are all well-read people.

What was Sri Ramakrishna’s, categorical reply? I have seen God. That was the answer, Narendra wanted. But Sri Ramakrishna did not stop there. What did he say? Why did he say that?

No, see, how will I may say? Yes, sir. No, how how are you to know? I have seen God. If you see God, then you know that I have seen God I will show you God and he tried he wanted to show you the second time third time and he ran away. Yeah, so some people ask me also “Have you Seen God” I said, no, I have not seen God then there's no way I don't believe you. (Big Laughter)*If you don’t believe me, why did you ask. Because, whatever I say you are not you you prepared already. You don't believe me. If I said I've seen God, But then also you say you don't believe. what can I do?

So gatasamsaya that is why the Mundaka Upanishad the only proof of complete removal - destruction of you

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiśchidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare || 8 ||

only upon beholding the Supreme reality directly. Beholding means not seeing a beholding means knowing I am that Supreme reality. Otherwise, I am seeing you, you are seeing me. What I am seeing is also false what you are seeing me also, This is false. one evening in New York one fellows walking. Suddenly He felt the gut with the butt of a pistol.

And the back of him. “Gave me your wallet”. So he had no option he gave him is wallet and that fellow snatched the wallet and running away. After running Few yards, he showed his gun, heee there are no bullets in this. This fellow also said heee are there is no money in the wallet.* (Big Laughter)

Only a person who becomes one that is called real seeing this is called aparookshan bahuthi this is also called prathyaksha. Our seeing is not prathyaksha. It is called paroksha. We can talk about it some other day. So only when a person has direct experience about himself, I am that Supreme reality. That is called aparookshan bahuthi.

Why do I say Supreme reality, because reality has been defined as in two ways that reality which seems to be reality. But which changes every time is temporary reality; which we are all experienced. Vyavaharika sathya. That reality which never changes at any time. There is no past, present or future about it. That is the Supreme.

Changeless entity is Supreme reality. Anything that is changing. So if I say I'm the body it is true for a moment in one moment. The body can change and we have an accident even lose a limb. I am a poor man may win a lottery ticket. He was a poor man. Now what has become rich one changed.

Rich people become poor; poor will become rich. This is the change that is happening. So that is not reality. When a person knows I am that highest reality that is called the dharshan, that is called a paroksha anubooty that is called prathyaksha. when you are looking at me, you're not looking at me directly.

My information has gone into your through your eyes; and then your mind has already a certain preconceived ideas about me; and it puts that coating oh this is Swami good or bad great or not.

therefore that is not called really prathyaksha direct experience. This is not direct. What is the direct experience to become completely one with it? Whatever Remains separate is indirect. Whatever becomes one is direct. when a person has the direct experience Gata Samsaya:. So we will stop here. They said so many ideas are coming, you know beautiful ideas, but you have to remember it simply hearing it fortunately or unfortunately, God has given two ears one to listen to another to Throw it out. Keep those points the moment I say. I don't need to repeat it. You should be able to understand. Then we can move very fast.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 09 on 16 June 2019

2024-11-29T06:46:33Z

R verma:

So, we continue our talk, on Avatāra. In our last class we discussed about what it is to be a human being. We are all human beings, and yet we do not deserve, really, to be called human beings. There is no difference… As the Sanskrit proverb goes Ahāra, Nidra, Bhaya, and Maithana. The body is a body. But there is one difference - Viveka.

What is Viveka? Usually it is translated as discrimination. Discrimination always means between what is better and what is not better. But that is not the only thing. We also use the word in a slightly negative connotation, what is called racial discrimination, gender discrimination, caste discrimination. But there also, the idea behind it is - who is superior? Who is inferior? Whether their logic proves them to be right or wrong is not the point. That's not what we are discussing. It is misused.

But what is meant is that human beings alone have the capacity to be intuitive. Because, discrimination requires intuition. Not merely logic or reason. That is the specialty. It is there in a greater proportion than in animals. Because they also have discrimination. Which food is tender, and which not? Even tigers discriminate. If there are two human beings, who is more tender, juicy, edible, etc & long lasting?

So we have to use our discrimination. Aristotle had said, ‘Man is a social animal’. More or less it is right. Man is a rational animal. That to me seems to be not a very good definition. What should be - Man is potentially rational. He has the Capacity to use reason, but not that he is always using it.

Okay. So what is it to be the best of human beings? We discussed it, very briefly though. Mature personality, a Mature minded person. Sri Rāmakrishna uses a mature Vidyā, Vidyā Māyā - Kāchā āmi, Pākkā āmi - an unripe ego, a ripe ego. That’s exactly…. What is a ripe ego? A ripe ego doesn't live in the clouds. He lives very practically. Probably, down to earth is what we call in English language. That is the best term. And, yet his mind is pitched to the highest tune.

So in Brief, he is a gentleman, he is a loving person, caring person, humorous person and full of love and Kshama (Forgiveness). So briefly we discussed. Do you have any questions about what we discussed last week, about a mature personality?

In fact If we really think deeply all the Sādhana catuṣṭaya sampatti is meant for what? To obtain, to become a mature personality say for example,

''सुखदु:खे समे कृत्वा ( sukha-duḥkhe same kṛitvā ) -'' whether you are happy or unhappy, whether it is cold or hot, whether somebody honors or dishonors, whether you win or you lose, whatever the condition, a Mature person does not really delay all these things. He doesn't deny all these things. But he keeps his mind calm and quiet.

( 05:11 mins )

So what do we do? If it is profitable our mind goes up, if it is loss our mind goes down. We are being tossed up and down up and down. So there are some non-spiritual, so-called non-religious, human beings who have this quality. They don't care. Okay. I am a principled man, quite a number of people are there. So that is called a mature personality, and that is the platform from which we can become moral and spiritual.

So what is the distinction between a mature personality and a moral personality? A Mature personality merely keeps his whole mind under control. Whereas a moral personality… What is morality? You must always remember Swāmi Vivekānanda’s definition of morality. What is morality? ‘Considering the other, as equal to oneself’. So we never do anything bad to ourselves. Unknowingly we might do. But knowingly we never do it. Same way, knowingly a moral person never does anything to the other person.

A beautiful word has been used in bhagavad-gita-

''आत्मौपम्येन सर्वत्र'' ( ''ātmaupamyena sarvatra'' ) Samadarṣi - Ātmā - That is one self. Just as one looks upon oneself, a moral person looks upon everyone exactly in the same light. So how do we look upon us? We don't want anybody to be an enemy of ours. Is there anybody who says I desire an enemy? So therefore we should also never become inimical to other people. We do not wish other people hate us, to harm us, to hurt us, to rob us, to take away things from us. So, we should also not…This is the whole of…

One Rabbi. You know, what is a Rabbai? A Jewish teacher is called a Rabbi. A Rabbai was asked by one man - ‘Rabbi please, I don't have much time, tell me all about Judaism very shortly’. And he gave this - ‘Do unto others what you wish others to do unto yourself. If you have understood it, you have understood the whole of Judaism, the whole of religion, the whole of spirituality. Rest is commentary’.

That is the truth. But what is the truth? That there is, really speaking, no difference between us and the other people. That we make the differentiation is because of what? Avidyā – Ajñāna, ignorance. I am different you are different. In fact, we are not at all different. Is it such a big ideal, High ideal, that it is irrational? No.

So we give the example - when you enter into dream state, do you see the same world? Same world. If I am taking class, if you are dreaming that I'm taking class, you see me, you see yourself, you see other people also. Isn’t it? At that time do you see any identity with anybody? Do you feel I am Swāmi? You don't feel. Swāmi is different, I am different. Everyone is different. The table is different. Everything is different, isn't it?

But when you come out of dream state, Who had become the whole dream world? Only one person! You have divided yourself into infinite number of parts, and considering each part is totally different. If in that class, in your dream, if I were telling you that there is no difference, you will not believe me. But you will not dare to deny me, contradict me. But you will not believe me, but when you wake up you say, ‘Arre, it is I who created every object in the dream world’. Isn’t it?

Then I said, ‘You see this Swāmi as different. On that day in your dream the Swāmi spoke excellently. Upon waking up, tell me who spoke? Who spoke? Me! Yeah! So you see we are attributing it to other person but actually that is none other than ourselves.

( 10:39 mins )

Come to the Advaita point now. When you are looking at Swāmi Vivekānanda, when you are looking at Sri Rāmakrishna, do you feel that you are anywhere near them? Do you feel that you it is you, in the form of Swāmi Vivekānanda, giving lectures in Chicago parliament of religions. You won't think like that but upon waking up from this waking State what do you say? I was Vivekānanda, I was Sri Rāmakrishna. The entire waking state in which Swāmi Vivekānanda spoke was a dream of the Ātman. So who spoke at the parliament of religions?

Just as in your dream, in my name you are giving lecture, isn't it? I'm only giving positive ideas. Suppose that day the Swāmi’s lecture was full of bunk. Who gave that lecture? So there also you make a discrimination. No, no if it is bunk it is Swāmi, if it is good it is me. That's what we are all doing it here.

So when we wake up from the delusion, the mirage, of this waking State… Just as we come to the waking state from dream state, this becomes a dream when? When we wake up. When does the dream world become dream? Only when we wake up. Until that time it's not a dream world, it’s a fully waking world.

What is the point now? In the dream world, upon waking up, we look up on it as - I had become the whole lot. I played with myself. I was my friend. I was my enemy. I was the rich man. I was the poor man. I was the best person. I was also the worst person. Same thing will come.'' ''

''आत्मौपम्येन सर्वत्र समं पश्यति'' ( ''ātmaupamyena sarvatra samaṁ paśhyati'' )

So these are called samadharshis. We will come to that. This is called being a moral person. So what is the difference between… a mature person is the best of rational human beings; a moral person is one not doing some good, goody goody, but he who identifies himself with everything in this world including with a dog, a cow, an elephant, eater of dog and a humble Brahmana.

''विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि |''

''शुनि चैव श्वपाके च पण्डिता: समदर्शिन: ||'' BG ''5:18||''

''vidyā-vinaya-sampanne brāhmaṇe gavi hastini''

''śhuni chaiva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ''

Okay. So this is what we discussed any questions with regard to that?

A person will become in fact more effective. Why? I'm telling you the reason. When you consider somebody as your friend, your motive is warped. When you consider someone as your enemy. again your motivation is completely warped. This is called Rāga and Dvesha, and they reduce your common sense, they reduce your focus. And to that extent you become less effective. Whereas when you know everybody is me, there would be only love. And where there is love, whatever you do will be the most loving act.

I'll give an example. See if you are if you have taken up a job to care for another child, child care you know. You won't have that much of Love towards the children, because you know they are not your children. You are only a salaried person. But suppose you are looking upon your own children. How will you do then? Because you love your children, every act that you perform for them is a loving act. Will it be a drudgery? Will it be boring act? You understand now. It is very effective.

( 15:41 mins )

In fact, Swāmi Vivekānanda says something in His Karma Yogā. ‘Selflessness is very paying. That means you get more dividends out of selflessness than selfishness. But people don't have that patience to work it out’. Marvellous statement! Every statement that comes from Swāmi Vivekānanda’s mouth is a truth. Ms MacLeod, She attended the Swami's class first time, then she came out and issued a statement, ‘The first word Swāmiji uttered is truth. The second word Swāmiji uttered is truth. Afterwards, whatever He uttered was nothing but truth’.

And that is true. It is not exaggeration, because, God Himself is talking in a human form. “I am a voice without a form”. Who was speaking? Sri Rāmakrishna. Who was Sri Rāmakrishna? Divine Mother. Who is Divine Mother? God. And who is God? Yourself. This is Advaita Vedānta. There is no separate God.

Okay, so having described… this is the most wonderful… So what is the first goal of every human being? To become a real mature personality. Until that time we pay heavily. It is not only an ideal, It also is the most profitable thing in the world. Who will be the happiest person? A person who is not affected by anything that happens in this world, he is the happiest person in this world.

Whereas you see, somebody hurts you at 11:30. Twelve o’ clock is your lunch time. Will you enjoy your lunch? You are going to Brood. And with every brooding the hurt increases. First, It is only a thought. Then it becomes hurt. Then you become that hurt. The more you grow - your anger, your hurt, and your sense of Revenge, everything increases, isn't it?

See how it grows. Because you are exercising it. Same exercise, you also do in thinking about God, that also will grow. Yes.

It is something very interesting. Yes. You see, I'm telling you something about Deep psychology. You have made a statement. It is very easy to wake up from the this dream to our waking state. But the same problem - when I am talking there, that is a waking state. Then you make the statement. The dream I had in my dream, to come back from that dream was very easy. But from this waking state to wake up is a very difficult thing.

Actually it is not difficult. How much time does it take for you to go to dream? You don't know about time. If you're counting the time, - ‘at this time, I fell asleep, I had a dream’ - that's not a dream. So our perception of time both in dream and waking is exactly the same. But now you are talking not from the dream point of view. You are talking about dream from the Waking point of view. But if we were discussing in your dream about this, you will make exactly the same statement - ‘How long it is going to take to wake up from this dream?’ I hope you're following what I'm trying to tell you.

( 20:29 mins )

Next beautiful words - देहपदे अनुराग ( dehapade anurāg ) - O Lord! I can never attain Devotion to you all by myself. Only when you give… This is the prayer across all religions. The best of this prayers is Gāyatri Mantra. What is Gāyatri Mantra’s essence? We surrender ourselves to you. Please guide my understanding. That's why Bhagavad Gitā is considered an explanation of Gāyatri Mantra.

There the person who is praying is Arjuna. Gāyatri Mantra. The person who is praying in Bhagavad Gitā is called Arjuna. They deity to whom in the Gāyatri Mantra the sādhaka is addressing, in the Bhagavad Gitā He is Krishna. Life is a battlefield. Krishna is the Buddhi, Dhiyo - Dhi! That Buddhi is guiding this sādhaka in the spiritual World by guiding him at every point.

You know, in the yuddha, every point is Sri Krishna - ‘This fellow is not to be finished now. His time has not yet come. But the other fellows time has come, let us quickly finish him and then come back next’. Everything has a Time. So in life also, everything has a time.

* But who is the guide? Sri Krishna.
* What is the Chariot? This body.
* What are those ropes which control the horses? Our mind.
* Who is it that controls? Buddhi ; buddhi .
* Who is the person who is traveling in the Chariot? Jīva, Jīvātma..

Don't say Ātmā, as Ātmā is liberated. Jīvātma. When he is liberated, there is no chariot. Everything disappears because then there is no chariot, there is no Charriator. There was no journey. And there is nothing, no bondage, no Sādhana. No Mukti, no birth, no death. Nothing. Ityeṣā paramārthatā. So this is the truth when we wake up.

What are we talking about? What is Dhi? Dhi means knowledge. What is the knowledge? Sadhana is knowledge. Now we are not concerned about God knowledge. What is the knowledge we need now? Not God knowledge! Sādhana knowledge. What we need now is knowledge of Sādhana. In fact, we don't need God knowledge. We don't need God realization and God cannot give God realization. He need not give. Why? That fact never changes that each soul is potentially Divine. That fact never changes, whether you are under bondage...

It is like a dream. You are in your own room, on your own bed. But you feel that somebody has carried it to a dungeon and put you there. So long as your mind is thinking, that is your reality. When you wake up what happens? You find yourself where? On your own bed. That is the truth. Suppose you find yourself in somebody else's bed, then it is a problem, both the for that fellow also and for you also. This is the truth.

So God need not give realization because what can be given and taken away is not realization. You understand? Moksha is not something to be lost and to be again gained. That's not Mukti. Mukti is that which can never be changed. So, ‘O Lord only you can give me that Devotion’.

And what is Devotion? Knowledge. Dhi means knowledge. What is the knowledge? That Oh Lord You are my own. God is my own is the knowledge that we require.

( 25:21 mins )

You see a mother and child are separated. And that child was there growing. And the mother and the child, practically, they are seeing each other every day. May be he's even working there. But they don’t know what was their relationship. What will be their relationship? Friends, or at the best, you know, employer-employee relationship. And one day they come to know that - this is my son and she is my mother. The moment that knowledge comes, do you need to inject and say, that now that you know each other try to love each other? Is it necessary? The moment that knowledge comes instantaneously the love comes. Because knowledge is love but that knowledge how can it come? Only by the grace of God.

मनुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः ( manuṣyatvaṃ mumukṣutvaṃ mahāpuruṣasaṃśrayaḥ )

So everything, in our state, is the great grace of God. There is no other way. That is why Gāyatri Mantra Is a prayer, ‘O Lord, I am without knowledge. You please grant me knowledge’. Knowledge is Bhakti.

Rāmānuja has outlined it beautifully. In some respects Rāmānuja excels Shankarāchārya in conveying to us certain things. According to Shankara first you practice Karma-yogā. What is the result? Karma-yogā is equivalent to Chitta shuddhi, Chitta ekāgrata, Chitta Vaishalyata, then Ātma-jijyāsa – 4 results will come. After that, practice Upāsana. He calls it Bhakti-yogā.

What is Bhakti-yogā? Not devotees Bhakti-yogā. This is Upāsana. What is Upāsana? Nidhidhyāsana. You meditate deeply upon – Saguṇa Sākāra Īshwara - a personalized God. That will equip us with the fitness to practice, again, what is called, real Jñāna-yogā. This is somewhat Okay.

But Rāmānuja, first Karma-yogā. What does Karma-yogā do? Chitta shuddhi. What does Chitta shuddhi give us? It gives knowledge of two things - Who is God? Who am I? The moment that knowledge comes, like a child united with mother. This is my mother. This is my child. Immediately that knowledge turns into Bhakti. Chitta shuddhi, Jñāna and Bhakti.

According Shankarāchārya Chitta shuddhi, Bhakti and Jñāna. Of course, ultimately, there is not much difference, but this is much more natural for us.

So that is why Swāmi Vivekānanda writes,

'''Deho - means give'''. '''Pade - to Your Lotus feet. Anurāg - unmotivated love'''.

What should be really asked for? Love! What type of love? Love, for the sake of love. I don’t want my love for you, my devotion to you to get something else. It should not become a means of obtaining something else. It should not be an instrument for getting something else.

Like Dhruva. At first, he practiced devotion for what purpose? He wanted one Kingdom. So this is the truth. But later on Lord Vishnu appeared. Beautiful story, you know? Then He said, ‘Dhruva, I am pleased with you. What do you want?’ ( God already knows what he wants ) And then God poured a little bit of that water from His conch on to the head of Dhruva. Instantaneously there was understanding. He said, ‘O Lord, I was like a person who was in search of colored glass beads, but obtained a real diamond. Now that I have got a diamond, please do not ask me that whether I want to glass beads. So the kingdom is like glass beads. Before I was ignorant.

( 30:25 mins )

Actually we are also like that. Once we know that God is a diamond and everything belonging to the world is like glass beads, who will want it? That is what Sri Rāmakrishna used to say, If a person meets the emperor, a king. And the king is very pleased with him, ‘Ask what you want from me?’ Which fellow will ask for pumpkin? Unless he is the most stupid fellow in the whole world, he will not ask for a pumpkin. Because anybody can give pumpkins. But a king can give the most precious things in this world.

So there is also a story about pumpkin. So there was a poor fellow and he doesn't have anything to eat. Every day he used to stand at the door of the king. And it was the king's habit, everyday he will come out and give Dāna to the people gathered there and then he will go away. So fellow was a Brāhmana. Everyday he started coming.

So, once it was the king’s birthday. He decided, ‘This poor fellow is coming to me everyday. Today, I will remove all his wants for life’. But unfortunately, he did not think further. He obtained a big pumpkin, made a cut, a small hole, cleverly took out all the inside, filled it up with diamonds, and then covered it. and then as soon as the Brāhmana came, he donated.

Practically every day he was receiving a pumpkin. Today also he received, a bigger pumpkin. So that fellow was so disappointed. He said, ‘Everyday I have to eat this pumpkin. What am I going to do with this? So he decided to sell it.

So one fellow, was doing Pitṛ Tarpana, Shrāddha. He needed to feed many relatives. Pumpkin is the best. So he was in search of a pumpkin. The other fellow was in search of a buyer. And they met each other and very cheap – ‘Do you want pumpkin?’ ‘Yes, Yes. It's a big pumpkin that will do for the Shrāddha’. And he gave it on sale. That fellow happily carried it away.

And again, the next morning he was present. The king was shocked. He asked, ‘Why are you coming again?’ He said, ‘O King, I don't have anything to eat’. ‘Yesterday I gave you a pumpkin, what did you do?’ He said I sold it. Then the king understood he was not destined to become rich. The story has come by the way.

Who wants to… By going to God, knowing what God is, who will want pretty things? That's why when Naciketa went to Yamadharma Rājā, Yamadharma Rājā gave him how many boons? How many? Four! First He gave only three. And second-boon was how to go to heaven. And Yamadharma Rājā taught him, ‘This is the ritual which will take anyone to Heaven.’ Only once He told him. And then, ‘You tell me now, what did you understand?’ —— Without giving up a comma, a full stop, exclamation mark, a dash, he repeated the whole lot. Because he was, only once he needs to hear it - Eka Shrutidhara.

Yamadharma Rājā, was so pleased, He gave him a garland. That is called Karma-phala garland. That is to say, without doing anything you get the result of doing it. You understand what I'm talking about? This is the fourth boon.

Now three boons, you know, you forgot in between he give an extra boon, fourth boon. ( That’s why you have to attend the classes again and again until it stays in the mind ).

( 35:37 mins )

So, how to obtain unmotivated love towards God – dehapade anurāg - What anurāg? Anurāg is a very beautiful world.

Rāga means tremendous attachment. We are already having tremendous Rāga dvesha. But this Rāga, first of all, will not have any opposite. There is no dvesha, only love.

But that itself is not sufficient. It is accompanied, pre-accompanied, It goes forward - Anu - means before that you have to do something. What is it? Practice selflessness for a long time. And the same selflessness will also ask God, ‘I don't want anything. I just want to love you’. To such an extent…

Two things he says -

# ‘I don't want you to love me. That is not a condition of my love’. What is our love? If I love you, you also have to love me.
# The second is our love always expects something. As we say in Telugu language, ‘Māmā, when I come to you, what will you give me? And when you come to me, what will you bring for me?’ It works both ways.

By the way, you know, all the Indians who have got relatives in the Western countries, they think they are all Bill Gates. When they come to visit their relatives, they expect them - When you come what will you bring? When we go to visit you, what presents are you going to give to us so that we can bring them back.

Once I brought, some Swāmi wanted first-class foreign-made chapels, shoes. I brought them, and he opened, his face fell. It was written ‘Made in India’. How do I know? Because they are made in China, Taiwan and other places. There is a very famous shoe company Clark's - They're not made there. All clothes are made in India. Dresses are made in India, and in poor Villages, China, Taiwan and all those all those places, Bangladesh. Only they put their own name and then they come here.

Anyway, so what is the way? Motiveless devotion. Two things - ‘I don't expect you to love me. Treat me as you as your biggest enemy, virulent enemy, I don't care second. I don't expect any result from it because it is love for the sake of love, I don't want anything.

How to obtain that love? Nārada gives the clue. What is that?

mukhyatas tu mahat-kṛpayaiva bhagavat-kṛpā-leśād vā –

* Mukhyatas - primary way of obtaining this Devotion to God is
* Mahat-kṛpayaiva - by the grace of a Mahāpurusha alone.
* or Bhagavat-kṛpā-leśād vā - a little bit of God's grace. How much? One drop of God's grace is more than sufficient to make me an ahetuki bhakta

What a wonderful thing it is. Actually there is no difference.

Tasmin taj-jane bhedabhāvat -

* Tasmin - in God,
* Taj-jane - His people, His devotees,
* Bhedabhāvat - there is no difference between God and His devotees.

Why? Because who are His devotees, true devotees? They have completely surrendered themselves to God. So there is no separateness there. So if we can get Guru-Kripā, Mahat-kripā is equivalent to getting Bhagavat-kṛpā-leśād vā. And this is the only way – '''dehapade anurāg'''

( 40:22 mins )

How to obtain Mahat-kripā? तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ( tad viddhi praṇipātena paripraśhnena sevayā )

* So, tad viddhi - viddhi here means not asking, not getting answers, obtain that knowledge through Self-surrender.
* Praṇipātena means what? Praṇama means what? Complete surrender! And by asking Him the right thing. Don't go on asking. Asking the right thing.

Kumbhakarna wanted to ask the right thing, but he asked the wrong thing. What was the right thing he wanted to ask? ‘I must have unrivalled power. Nobody can beat me. I will beat everybody’. What did he ask? ‘Six months once I eat, six months I sleep’. Who made him talk like that? Saraswati Devi.

So we go for one thing and we ask for something else. There was a funny incident. There was one Chandru. He used to serve the Holy Mother. So this Chandru was almost an orphan boy. His brother kicked him out. So he took shelter under Holy Mother. She initiated him, and then employed him there. And he had unprecedented freedom to visit Holy mother at any time, he can go inside. So he became a little bit egotistical. ‘I have got that freedom. I can ask Mother whatever I want’.

Swāmi Mādhavānandaji, He Understood it. One day early morning they were brushing their teeth. ‘Hey Chandru, can you do one thing?’ He said, ‘What?’ ‘Can you go to Mother and ask something’. He said, ‘Okay, tell me what is it? Quick quick. He said, ‘Ask Her, give me Mukti Mother’. ‘Just one minute, I will go upstairs, ask Her, and come down and give you the answer’.

So he started. While climbing his feet had become leaden, leaden, like lead, and started trembling. By the time he reached the first floor, he was completely motionless, speechless. Vāg mānas gocharam. He went there, and Mother was sitting for Pooja, and She looked at him, ‘What do you want?’ ‘Prasāda’! He took some Prasāda and went down.

As though we have got freedom. She gave the freedom. Who gave the freedom? She gave the freedom. So you can't take that freedom unless She gives freedom. ‘Give me Mukti’, nobody can ask. That is the truth.

So what is the way to get anurāg? Be humble and say, ‘Oh Lord, I Want Your Grace. By Your grace lift me up’. There is no other way. But the best thing is Mahat-Kripā. The company of great people, which means the grace of great people.

'''Nirbhaya''' - Fearless. How do we know a person is progressing in spiritual life? First description of the Avatāra, He is Nirbhaya. That's why when Yājnavalkya gave the teaching to Janaka, and Janaka understood it, became enlightened, then Guru gives a certificate – Abhayam vai, janaka, prapto'si. ‘Oh Janaka, you attained fearlessness’. What is he telling? You have realized who you really are. It’s a beautiful word.

Bhaya means fear. Fear comes from what earlier we discussed in Bhagavad-Gita. Kāmāt krodha. Krodha means Bhaya here.

वीतरागभयक्रोधा मन्मया मामुपाश्रिता: |

बहवो ज्ञानतपसा पूता मद्भावमागता: || BG 4/10 ||

vīta-rāga-bhaya-krodhā man-mayā mām upāśhritāḥ |

bahavo jñāna-tapasā pūtā mad-bhāvam āgatāḥ ||

So bhaya comes from two causes. Do you know, what are they?

# Fear of losing what one already has.
# And fear of not getting what one hopes to get.

There is no other fear. Firstly a realized soul, an Avatāra, He will not have any fear. The second reason is that there is always a desire. Both causes are related to desire.

( 45:30 mins )

An object means what? Object of Desire. So if I lose this then my wishes will not be fulfilled. My desires will not be fulfilled. If I lose my, let us say, car, then I won't be able to travel. If I lose my refrigerator, I won't be able to store things. Isn't it? The refrigerator is not the cause which we love. It’s capacity to preserve food, the moment it loses its power, what will you do? Throw it out. And sometimes you have to pay money to throw it away. Big, big furniture, old furniture, you have to pay money. Nobody is willing to do that.

Okay. So, how does this desireless-ness come? Only when desireless-ness comes, desire will go away. When desire goes away, fear goes away. When does a person really attain to desireless-ness, or fearlessness? When there are no desires.

And when is he going to become desireless? When he realizes - I am God, I am Brahman, I am infinite. If you are infinite what things are left out for you to desire. Nothing will be there. This is the greatest truth, you know? So God is always Nirbhaya.

That’s why he says, it's a beautiful saying how creation came. Īswara sat down and then He felt fear, Bhaya. Then He thought - ‘What am I fearing from? Besides Me there is nothing else’. Then somebody went and advised Him. They cultivated a little bit of deeper thinking than this. God, before Srishti. Who was that fellow who advised Him before Srishti? Is there somebody? So He went and said, ‘Aah! I am not fearful, but I get bored. Eka, eka bored. Alone, I get bored. I want some company’. ‘Kiṁ aham akarom?’ ‘What can I do. I am alone’. Then He thought, ‘Why should I fear? There is nobody else who can do any harm’. Even a house doesn’t fall, because there is no house. Wind cannot beat Him up, because there was no wind at all. ‘What am I afraid of?’

Then He thought ‘Bahūni me Bhavan, may I become many. this is an explanation given for elementary school students to explain Why Srishti has come. I'm not going into it. What I'm saying is even sometimes God fears. God has the greatest fear. Putting it a little bit sarcastic. What is the fear? These are the devotees I have I might lose them. These are the devotees I'm expecting to get, they may not become devotees.

Sri Ramakrishna goes for a beautiful story. one fellow who died on a Saturday. He became a ghost and he became bored. He wanted a companion. So he went on running to the smasana and look every Tuesday and Saturday because Hindus have a Superstition anybody who dies on a Tuesday or on a Saturday? They're likely to become ghost.

so, but somebody will do some Shraadhdha , some prayer are he has done some punNya. Nobody is becoming. ultimately became had to was force you to remain alone. So Swami Yathiswaranandaji Maharaj he has written that Adventure and religious life. He quote something very interesting. I think it is that Booker's one of his other books is a very there was a very famous psychiatrist in his time 1930s. He had written a beautiful book “release from nervous tension”. And in that, that psychiatrist was quoting all my patients can be divided into two categories those who want to get married unable to get married. Those who are married they want to get out of marriage and are unable to get out. These are the two categories. They have become my patients.

If that psychiatrist had any common sense and if God Appears and gives a boon to him. What do you think? He will ask those who are unmarried? Let them not get married those who got married let them never get unmarried because all of them will come become his patients. (Big Laughter) Understand.

At last, Okay. Nirbhaya - Fearless. So Abhayam praptosi vi Janaka: fear comes from two Factor Fear of losing and fear of not getting one’s wishes. Also a person becomes Fearless because he realizes there is no one besides me; and who is God? Therefore he alone becomes the Atman alone is fearless.

Then, he will not be afraid at all. Then another one characteristic of Avatara is completely Fearless, but during the time of Sadhana he might appear to be fearful. He might pretend to be fearful. Why am I telling this one? Because you read gospel or Great Master. One Day a great pundit had to visit Sri Ramakrishna. From Morning his blood pressure has a risen. He was asking everybody and you be here with pundit is supposed to be coming you be here, you be here.

And then he was running to Jav Tala. Toilet. Every few minutes he was running to the Toilet. Is it a characteristic of nirbhayathvam or bhayathvam? So, how do you explain it?

Krishna ran away from Jarasandha. He pretended to run away finally finally runs away. Where did he settle it from Mathura to All the way to Dwaraka. Do you know why he chose Dwaraka?

17 times jarasandha had declared war against him. 17 times. He pretended to be running. Then this jarasandha’s soldiers will run and then he will destroy the whole lot. Jarasandha will go back, gather other remaining men. 17 times like Gazni Muhammad? Laying siege of Somanath Temple.

Somanath Temple. 17 times. 18th time they said now it is time to shift to do Dwaraka. Why did he choose Dwaraka? Because, either I conquer or I will drown myself in the ocean. Mm-hmm. It is said as soon Sri Krishna left the body, the whole sea came and submerged Dwaraka. They say there are some kind of reminiscence are there.

What we are talking? They pretended to be fearful because sometimes they assume deliberately human nature, especially the nature of a child. Sri Ramakrishna had only two Natures. One is a child another is the divine guru. So as soon as the pundit came, Absolutely. He said do you know mother kept to my mind so high and started looking upon them as earthworms.

earthworms, so they are not really frightened of death. They are not frightened of death. What else Can you do? A person who says I am not the body, I am not in mind. What can you do to that person? Alexander the Great that story is told you know. Alexander the Great was in north India. Fortunately he did not go anywhere, because his own soldiers rebelled. Otherwise, he would finished India. So he heard of a great Yogi. Swami Vivekananda quotes this and then he went there early. It was winter season. Yogi was sitting in the sun to get a little bit of warmth. Oh this man was a very tall man, you know Greek so he stood there. I heard you are a great Yogi. He said that I am a great Yogi. Is there anything that I can do?

Yes. You are standing the sun falling upon me in between get out. He understood. no man can speak to him like that. Then they discussed a lot of things Alexander was so impressed. He said if this I would take you to my Greece and you will be my main philosopher. In those days, That was the custom. Yogi said thank you very much. But I don't want to go. Do you know who to whom are you replying? I know. I can kill you. He laughed and said this is the biggest greatest lie I ever heard in my life. I am Deathless & this fellow says I will kill you.

So you can understand. You know, when you have walking in the sunlight Your Shadow follows you. if somebody threatens, I will kill your Shadow. What would be your reaction? Do whatever you like, but there are certain rules and regulations when you are walking with your Guru, You should never put your foot on even and the shadow of your Guru.

Yeah, Nirbhaya gatasamsaya -is absolutely bereft of all doubts. So here is first thing we have to understand, when do doubts come and when doubts cannot arise. Two conditions. What is it when you know, something indirectly doubts may come. That's why shravana. when you see you hear about something you are never experienced it doubts will come.

but when you are directly pursuing something even if the whole world doubts about your realization, you will have no doubts, because it is your direct experience. That is what all these great Souls, even a jeevan Muktha. You take one. Tell him I doubt Whether you have got any. Realization. He will not hesitate. you tell it to a not spiritual person who is pretending to be a spiritual person. You are not a spiritual person. You understand what I'm talking. You go to a so-called spiritual person who is not really a spiritual person and tell him you are not spiritual. He will get so angry. Thereby proving (Big Laughter)specially is ranging not spiritual. you go to a spiritual person and tell him you are not spiritual. He will be the first person to say you're absolutely right.

He will never say I am spiritual. If somebody by mistake considered I am completely non-spiritual you are right and proving there by that at least this person has progressed in spiritual life. Yeah. This is the truth. So a person who is beholding himself I am not the body, I am not the mind, what remains. I am The atman you cannot be cannot have any doubt.

How to doubt is only about what about atman whether God exists like that Etc? That is why Swami Vivekananda went & asked him. Have you seen God, why did he ask that question? I want you to reply. I want you to think. Why did Swami Vivekananda ask that question? Because so many people in those days were talking We Are Spiritual people. He went even to many leaders and asked have you seen God? They said Not only that some people frankly said no, we have not seen God we are praying. But some fellows did not admit it. Indirectly, they want to give the impression that we don't want to talk. But we are you seers of God. So one person he said no. No, you are a yogi your eyes are yogi’s eyes, if you pray you will realize. He never replied that question. So Swami Vivekananda had doubts.

Yes. Sri Ramakrishna once asked many people say I am an incarnation of God. Swami Vivekananda said until I know it let thousand people speak, I am not going to believe. He said, Frankly he said that one.

So why did Swami Vivekananda go and ask him. Because he did not know who is Sri Ramakrishna until that time. Are you a pretender or are you talking from your direct experience or are you talking like other people from bookish knowledge because they are all well-read people.

What was Sri Ramakrishna’s, categorical reply? I have seen God. That was the answer, Narendra wanted. But Sri Ramakrishna did not stop there. What did he say? Why did he say that?

No, see, how will I may say? Yes, sir. No, how how are you to know? I have seen God. If you see God, then you know that I have seen God I will show you God and he tried he wanted to show you the second time third time and he ran away. Yeah, so some people ask me also “Have you Seen God” I said, no, I have not seen God then there's no way I don't believe you. (Big Laughter)*If you don’t believe me, why did you ask. Because, whatever I say you are not you you prepared already. You don't believe me. If I said I've seen God, But then also you say you don't believe. what can I do?

So gatasamsaya that is why the Mundaka Upanishad the only proof of complete removal - destruction of you

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiśchidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare || 8 ||

only upon beholding the Supreme reality directly. Beholding means not seeing a beholding means knowing I am that Supreme reality. Otherwise, I am seeing you, you are seeing me. What I am seeing is also false what you are seeing me also, This is false. one evening in New York one fellows walking. Suddenly He felt the gut with the butt of a pistol.

And the back of him. “Gave me your wallet”. So he had no option he gave him is wallet and that fellow snatched the wallet and running away. After running Few yards, he showed his gun, heee there are no bullets in this. This fellow also said heee are there is no money in the wallet.* (Big Laughter)

Only a person who becomes one that is called real seeing this is called aparookshan bahuthi this is also called prathyaksha. Our seeing is not prathyaksha. It is called paroksha. We can talk about it some other day. So only when a person has direct experience about himself, I am that Supreme reality. That is called aparookshan bahuthi.

Why do I say Supreme reality, because reality has been defined as in two ways that reality which seems to be reality. But which changes every time is temporary reality; which we are all experienced. Vyavaharika sathya. That reality which never changes at any time. There is no past, present or future about it. That is the Supreme.

Changeless entity is Supreme reality. Anything that is changing. So if I say I'm the body it is true for a moment in one moment. The body can change and we have an accident even lose a limb. I am a poor man may win a lottery ticket. He was a poor man. Now what has become rich one changed.

Rich people become poor; poor will become rich. This is the change that is happening. So that is not reality. When a person knows I am that highest reality that is called the dharshan, that is called a paroksha anubooty that is called prathyaksha. when you are looking at me, you're not looking at me directly.

My information has gone into your through your eyes; and then your mind has already a certain preconceived ideas about me; and it puts that coating oh this is Swami good or bad great or not.

therefore that is not called really prathyaksha direct experience. This is not direct. What is the direct experience to become completely one with it? Whatever Remains separate is indirect. Whatever becomes one is direct. when a person has the direct experience Gata Samsaya:. So we will stop here. They said so many ideas are coming, you know beautiful ideas, but you have to remember it simply hearing it fortunately or unfortunately, God has given two ears one to listen to another to Throw it out. Keep those points the moment I say. I don't need to repeat it. You should be able to understand. Then we can move very fast.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 09 on 16 June 2019

2024-11-28T07:47:30Z

R verma:

So, we continue our talk, on Avatāra. In our last class we discussed about what it is to be a human being. We are all human beings, and yet we do not deserve, really, to be called human beings. There is no difference… As the Sanskrit proverb goes Ahāra, Nidra, Bhaya, and Maithana. The body is a body. But there is one difference - Viveka.

What is Viveka? Usually it is translated as discrimination. Discrimination always means between what is better and what is not better. But that is not the only thing. We also use the word in a slightly negative connotation, what is called racial discrimination, gender discrimination, caste discrimination. But there also, the idea behind it is - who is superior? Who is inferior? Whether their logic proves them to be right or wrong is not the point. That's not what we are discussing. It is misused.

But what is meant is that human beings alone have the capacity to be intuitive. Because, discrimination requires intuition. Not merely logic or reason. That is the specialty. It is there in a greater proportion than in animals. Because they also have discrimination. Which food is tender, and which not? Even tigers discriminate. If there are two human beings, who is more tender, juicy, edible, etc & long lasting?

So we have to use our discrimination. Aristotle had said, ‘Man is a social animal’. More or less it is right. Man is a rational animal. That to me seems to be not a very good definition. What should be - Man is potentially rational. He has the Capacity to use reason, but not that he is always using it.

Okay. So what is it to be the best of human beings? We discussed it, very briefly though. Mature personality, a Mature minded person. Sri Rāmakrishna uses a mature Vidyā, Vidyā Māyā - Kāchā āmi, Pākkā āmi - an unripe ego, a ripe ego. That’s exactly…. What is a ripe ego? A ripe ego doesn't live in the clouds. He lives very practically. Probably, down to earth is what we call in English language. That is the best term. And, yet his mind is pitched to the highest tune.

So in Brief, he is a gentleman, he is a loving person, caring person, humorous person and full of love and Kshama (Forgiveness). So briefly we discussed. Do you have any questions about what we discussed last week, about a mature personality?

In fact If we really think deeply all the Sādhana catuṣṭaya sampatti is meant for what? To obtain, to become a mature personality say for example,

''सुखदु:खे समे कृत्वा ( sukha-duḥkhe same kṛitvā ) -'' whether you are happy or unhappy, whether it is cold or hot, whether somebody honors or dishonors, whether you win or you lose, whatever the condition, a Mature person does not really delay all these things. He doesn't deny all these things. But he keeps his mind calm and quiet.

( 05:11 mins )

So what do we do? If it is profitable our mind goes up, if it is loss our mind goes down. We are being tossed up and down up and down. So there are some non-spiritual, so-called non-religious, human beings who have this quality. They don't care. Okay. I am a principled man, quite a number of people are there. So that is called a mature personality, and that is the platform from which we can become moral and spiritual.

So what is the distinction between a mature personality and a moral personality? A Mature personality merely keeps his whole mind under control. Whereas a moral personality… What is morality? You must always remember Swāmi Vivekānanda’s definition of morality. What is morality? ‘Considering the other, as equal to oneself’. So we never do anything bad to ourselves. Unknowingly we might do. But knowingly we never do it. Same way, knowingly a moral person never does anything to the other person.

A beautiful word has been used in bhagavad-gita-

''आत्मौपम्येन सर्वत्र'' ( ''ātmaupamyena sarvatra'' ) Samadarṣi - Ātmā - That is one self. Just as one looks upon oneself, a moral person looks upon everyone exactly in the same light. So how do we look upon us? We don't want anybody to be an enemy of ours. Is there anybody who says I desire an enemy? So therefore we should also never become inimical to other people. We do not wish other people hate us, to harm us, to hurt us, to rob us, to take away things from us. So, we should also not…This is the whole of…

One Rabbi. You know, what is a Rabbai? A Jewish teacher is called a Rabbi. A Rabbai was asked by one man - ‘Rabbi please, I don't have much time, tell me all about Judaism very shortly’. And he gave this - ‘Do unto others what you wish others to do unto yourself. If you have understood it, you have understood the whole of Judaism, the whole of religion, the whole of spirituality. Rest is commentary’.

That is the truth. But what is the truth? That there is, really speaking, no difference between us and the other people. That we make the differentiation is because of what? Avidyā – Ajñāna, ignorance. I am different you are different. In fact, we are not at all different. Is it such a big ideal, High ideal, that it is irrational? No.

So we give the example - when you enter into dream state, do you see the same world? Same world. If I am taking class, if you are dreaming that I'm taking class, you see me, you see yourself, you see other people also. Isn’t it? At that time do you see any identity with anybody? Do you feel I am Swāmi? You don't feel. Swāmi is different, I am different. Everyone is different. The table is different. Everything is different, isn't it?

But when you come out of dream state, Who had become the whole dream world? Only one person! You have divided yourself into infinite number of parts, and considering each part is totally different. If in that class, in your dream, if I were telling you that there is no difference, you will not believe me. But you will not dare to deny me, contradict me. But you will not believe me, but when you wake up you say, ‘Arre, it is I who created every object in the dream world’. Isn’t it?

Then I said, ‘You see this Swāmi as different. On that day in your dream the Swāmi spoke excellently. Upon waking up, tell me who spoke? Who spoke? Me! Yeah! So you see we are attributing it to other person but actually that is none other than ourselves.

( 10:39 mins )

Come to the Advaita point now. When you are looking at Swāmi Vivekānanda, when you are looking at Sri Rāmakrishna, do you feel that you are anywhere near them? Do you feel that you it is you, in the form of Swāmi Vivekānanda, giving lectures in Chicago parliament of religions. You won't think like that but upon waking up from this waking State what do you say? I was Vivekānanda, I was Sri Rāmakrishna. The entire waking state in which Swāmi Vivekānanda spoke was a dream of the Ātman. So who spoke at the parliament of religions?

Just as in your dream, in my name you are giving lecture, isn't it? I'm only giving positive ideas. Suppose that day the Swāmi’s lecture was full of bunk. Who gave that lecture? So there also you make a discrimination. No, no if it is bunk it is Swāmi, if it is good it is me. That's what we are all doing it here.

So when we wake up from the delusion, the mirage, of this waking State… Just as we come to the waking state from dream state, this becomes a dream when? When we wake up. When does the dream world become dream? Only when we wake up. Until that time it's not a dream world, it’s a fully waking world.

What is the point now? In the dream world, upon waking up, we look up on it as - I had become the whole lot. I played with myself. I was my friend. I was my enemy. I was the rich man. I was the poor man. I was the best person. I was also the worst person. Same thing will come.'' ''

''आत्मौपम्येन सर्वत्र समं पश्यति'' ( ''ātmaupamyena sarvatra samaṁ paśhyati'' )

So these are called samadharshis. We will come to that. This is called being a moral person. So what is the difference between… a mature person is the best of rational human beings; a moral person is one not doing some good, goody goody, but he who identifies himself with everything in this world including with a dog, a cow, an elephant, eater of dog and a humble Brahmana.

''विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि |''

''शुनि चैव श्वपाके च पण्डिता: समदर्शिन: ||'' BG ''5:18||''

''vidyā-vinaya-sampanne brāhmaṇe gavi hastini''

''śhuni chaiva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ''

Okay. So this is what we discussed any questions with regard to that?

A person will become in fact more effective. Why? I'm telling you the reason. When you consider somebody as your friend, your motive is warped. When you consider someone as your enemy. again your motivation is completely warped. This is called Rāga and Dvesha, and they reduce your common sense, they reduce your focus. And to that extent you become less effective. Whereas when you know everybody is me, there would be only love. And where there is love, whatever you do will be the most loving act.

I'll give an example. See if you are if you have taken up a job to care for another child, child care you know. You won't have that much of Love towards the children, because you know they are not your children. You are only a salaried person. But suppose you are looking upon your own children. How will you do then? Because you love your children, every act that you perform for them is a loving act. Will it be a drudgery? Will it be boring act? You understand now. It is very effective.

( 15:41 mins )

In fact, Swāmi Vivekānanda says something in His Karma Yogā. ‘Selflessness is very paying. That means you get more dividends out of selflessness than selfishness. But people don't have that patience to work it out’. Marvellous statement! Every statement that comes from Swāmi Vivekānanda’s mouth is a truth. Ms MacLeod, She attended the Swami's class first time, then she came out and issued a statement, ‘The first word Swāmiji uttered is truth. The second word Swāmiji uttered is truth. Afterwards, whatever He uttered was nothing but truth’.

And that is true. It is not exaggeration, because, God Himself is talking in a human form. “I am a voice without a form”. Who was speaking? Sri Rāmakrishna. Who was Sri Rāmakrishna? Divine Mother. Who is Divine Mother? God. And who is God? Yourself. This is Advaita Vedānta. There is no separate God.

Okay, so having described… this is the most wonderful… So what is the first goal of every human being? To become a real mature personality. Until that time we pay heavily. It is not only an ideal, It also is the most profitable thing in the world. Who will be the happiest person? A person who is not affected by anything that happens in this world, he is the happiest person in this world.

Whereas you see, somebody hurts you at 11:30. Twelve o’ clock is your lunch time. Will you enjoy your lunch? You are going to Brood. And with every brooding the hurt increases. First, It is only a thought. Then it becomes hurt. Then you become that hurt. The more you grow - your anger, your hurt, and your sense of Revenge, everything increases, isn't it?

See how it grows. Because you are exercising it. Same exercise, you also do in thinking about God, that also will grow. Yes.

It is something very interesting. Yes. You see, I'm telling you something about Deep psychology. You have made a statement. It is very easy to wake up from the this dream to our waking state. But the same problem - when I am talking there, that is a waking state. Then you make the statement. The dream I had in my dream, to come back from that dream was very easy. But from this waking state to wake up is a very difficult thing.

Actually it is not difficult. How much time does it take for you to go to dream? You don't know about time. If you're counting the time, - ‘at this time, I fell asleep, I had a dream’ - that's not a dream. So our perception of time both in dream and waking is exactly the same. But now you are talking not from the dream point of view. You are talking about dream from the Waking point of view. But if we were discussing in your dream about this, you will make exactly the same statement - ‘How long it is going to take to wake up from this dream?’ I hope you're following what I'm trying to tell you.

( 20:29 mins )

Next beautiful words - देहपदे अनुराग ( dehapade anurāg ) - O Lord! I can never attain Devotion to you all by myself. Only when you give… This is the prayer across all religions. The best of this prayers is Gāyatri Mantra. What is Gāyatri Mantra’s essence? We surrender ourselves to you. Please guide my understanding. That's why Bhagavad Gitā is considered an explanation of Gāyatri Mantra.

There the person who is praying is Arjuna. Gāyatri Mantra. The person who is praying in Bhagavad Gitā is called Arjuna. They deity to whom in the Gāyatri Mantra the sādhaka is addressing, in the Bhagavad Gitā He is Krishna. Life is a battlefield. Krishna is the Buddhi, Dhiyo - Dhi! That Buddhi is guiding this sādhaka in the spiritual World by guiding him at every point.

You know, in the yuddha, every point is Sri Krishna - ‘This fellow is not to be finished now. His time has not yet come. But the other fellows time has come, let us quickly finish him and then come back next’. Everything has a Time. So in life also, everything has a time.

* But who is the guide? Sri Krishna.
* What is the Chariot? This body.
* What are those ropes which control the horses? Our mind.
* Who is it that controls? Buddhi ; buddhi .
* Who is the person who is traveling in the Chariot? Jīva, Jīvātma..

Don't say Ātmā, as Ātmā is liberated. Jīvātma. When he is liberated, there is no chariot. Everything disappears because then there is no chariot, there is no Charriator. There was no journey. And there is nothing, no bondage, no Sādhana. No Mukti, no birth, no death. Nothing. Ityeṣā paramārthatā. So this is the truth when we wake up.

What are we talking about? What is Dhi? Dhi means knowledge. What is the knowledge? Sadhana is knowledge. Now we are not concerned about God knowledge. What is the knowledge we need now? Not God knowledge! Sādhana knowledge. What we need now is knowledge of Sādhana. In fact, we don't need God knowledge. We don't need God realization and God cannot give God realization. He need not give. Why? That fact never changes that each soul is potentially Divine. That fact never changes, whether you are under bondage...

It is like a dream. You are in your own room, on your own bed. But you feel that somebody has carried it to a dungeon and put you there. So long as your mind is thinking, that is your reality. When you wake up what happens? You find yourself where? On your own bed. That is the truth. Suppose you find yourself in somebody else's bed, then it is a problem, both the for that fellow also and for you also. This is the truth.

So God need not give realization because what can be given and taken away is not realization. You understand? Moksha is not something to be lost and to be again gained. That's not Mukti. Mukti is that which can never be changed. So, ‘O Lord only you can give me that Devotion’.

And what is Devotion? Knowledge. Dhi means knowledge. What is the knowledge? That Oh Lord You are my own. God is my own is the knowledge that we require.

( 25:21 mins )

You see a mother and child are separated. And that child was there growing. And the mother and the child, practically, they are seeing each other every day. May be he's even working there. But they don’t know what was their relationship. What will be their relationship? Friends, or at the best, you know, employer-employee relationship. And one day they come to know that - this is my son and she is my mother. The moment that knowledge comes, do you need to inject and say, that now that you know each other try to love each other? Is it necessary? The moment that knowledge comes instantaneously the love comes. Because knowledge is love but that knowledge how can it come? Only by the grace of God.

मनुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः ( manuṣyatvaṃ mumukṣutvaṃ mahāpuruṣasaṃśrayaḥ )

So everything, in our state, is the great grace of God. There is no other way. That is why Gāyatri Mantra Is a prayer, ‘O Lord, I am without knowledge. You please grant me knowledge’. Knowledge is Bhakti.

Rāmānuja has outlined it beautifully. In some respects Rāmānuja excels Shankarāchārya in conveying to us certain things. According to Shankara first you practice Karma-yogā. What is the result? Karma-yogā is equivalent to Chitta shuddhi, Chitta ekāgrata, Chitta Vaishalyata, then Ātma-jijyāsa – 4 results will come. After that, practice Upāsana. He calls it Bhakti-yogā.

What is Bhakti-yogā? Not devotees Bhakti-yogā. This is Upāsana. What is Upāsana? Nidhidhyāsana. You meditate deeply upon – Saguṇa Sākāra Īshwara - a personalized God. That will equip us with the fitness to practice, again, what is called, real Jñāna-yogā. This is somewhat Okay.

But Rāmānuja, first Karma-yogā. What does Karma-yogā do? Chitta shuddhi. What does Chitta shuddhi give us? It gives knowledge of two things - Who is God? Who am I? The moment that knowledge comes, like a child united with mother. This is my mother. This is my child. Immediately that knowledge turns into Bhakti. Chitta shuddhi, Jñāna and Bhakti.

According Shankarāchārya Chitta shuddhi, Bhakti and Jñāna. Of course, ultimately, there is not much difference, but this is much more natural for us.

So that is why Swāmi Vivekānanda writes,

'''Deho - means give'''. '''Pade - to Your Lotus feet. Anurāg - unmotivated love'''.

What should be really asked for? Love! What type of love? Love, for the sake of love. I don’t want my love for you, my devotion to you to get something else. It should not become a means of obtaining something else. It should not be an instrument for getting something else.

Like Dhruva. At first, he practiced devotion for what purpose? He wanted one Kingdom. So this is the truth. But later on Lord Vishnu appeared. Beautiful story, you know? Then He said, ‘Dhruva, I am pleased with you. What do you want?’ ( God already knows what he wants ) And then God poured a little bit of that water from His conch on to the head of Dhruva. Instantaneously there was understanding. He said, ‘O Lord, I was like a person who was in search of colored glass beads, but obtained a real diamond. Now that I have got a diamond, please do not ask me that whether I want to glass beads. So the kingdom is like glass beads. Before I was ignorant.

( 30:25 mins )

Actually we are also like that. Once we know that God is a diamond and everything belonging to the world is like glass beads, who will want it? That is what Sri Rāmakrishna used to say, If a person meets the emperor, a king. And the king is very pleased with him, ‘Ask what you want from me?’ Which fellow will ask for pumpkin? Unless he is the most stupid fellow in the whole world, he will not ask for a pumpkin. Because anybody can give pumpkins. But a king can give the most precious things in this world.

So there is also a story about pumpkin. So there was a poor fellow and he doesn't have anything to eat. Every day he used to stand at the door of the king. And it was the king's habit, everyday he will come out and give Dāna to the people gathered there and then he will go away. So fellow was a Brāhmana. Everyday he started coming.

So, once it was the king’s birthday. He decided, ‘This poor fellow is coming to me everyday. Today, I will remove all his wants for life’. But unfortunately, he did not think further. He obtained a big pumpkin, made a cut, a small hole, cleverly took out all the inside, filled it up with diamonds, and then covered it. and then as soon as the Brāhmana came, he donated.

Practically every day he was receiving a pumpkin. Today also he received, a bigger pumpkin. So that fellow was so disappointed. He said, ‘Everyday I have to eat this pumpkin. What am I going to do with this? So he decided to sell it.

So one fellow, was doing Pitṛ Tarpana, Shrāddha. He needed to feed many relatives. Pumpkin is the best. So he was in search of a pumpkin. The other fellow was in search of a buyer. And they met each other and very cheap – ‘Do you want pumpkin?’ ‘Yes, Yes. It's a big pumpkin that will do for the Shrāddha’. And he gave it on sale. That fellow happily carried it away.

And again, the next morning he was present. The king was shocked. He asked, ‘Why are you coming again?’ He said, ‘O King, I don't have anything to eat’. ‘Yesterday I gave you a pumpkin, what did you do?’ He said I sold it. Then the king understood he was not destined to become rich. The story has come by the way.

Who wants to… By going to God, knowing what God is, who will want pretty things? That's why when Naciketa went to Yamadharma Rājā, Yamadharma Rājā gave him how many boons? How many? Four! First He gave only three. And second-boon was how to go to heaven. And Yamadharma Rājā taught him, ‘This is the ritual which will take anyone to Heaven.’ Only once He told him. And then, ‘You tell me now, what did you understand?’ —— Without giving up a comma, a full stop, exclamation mark, a dash, he repeated the whole lot. Because he was, only once he needs to hear it - Eka Shrutidhara.

Yamadharma Rājā, was so pleased, He gave him a garland. That is called Karma-phala garland. That is to say, without doing anything you get the result of doing it. You understand what I'm talking about? This is the fourth boon.

Now three boons, you know, you forgot in between he give an extra boon, fourth boon. ( That’s why you have to attend the classes again and again until it stays in the mind ).

( 35:37 mins )

So, how to obtain unmotivated love towards God – dehapade anurāg - What anurāg? Anurāg is a very beautiful world.

Rāga means tremendous attachment. We are already having tremendous Rāga dvesha. But this Rāga, first of all, will not have any opposite. There is no dvesha, only love.

But that itself is not sufficient. It is accompanied, pre-accompanied, It goes forward - Anu - means before that you have to do something. What is it? Practice selflessness for a long time. And the same selflessness will also ask God, ‘I don't want anything. I just want to love you’. To such an extent…

Two things he says -

# ‘I don't want you to love me. That is not a condition of my love’. What is our love? If I love you, you also have to love me.
# The second is our love always expects something. As we say in Telugu language, ‘Māmā, when I come to you, what will you give me? And when you come to me, what will you bring for me?’ It works both ways.

By the way, you know, all the Indians who have got relatives in the Western countries, they think they are all Bill Gates. When they come to visit their relatives, they expect them - When you come what will you bring? When we go to visit you, what presents are you going to give to us so that we can bring them back.

Once I brought, some Swāmi wanted first-class foreign-made chapels, shoes. I brought them, and he opened, his face fell. It was written ‘Made in India’. How do I know? Because they are made in China, Taiwan and other places. There is a very famous shoe company Clark's - They're not made there. All clothes are made in India. Dresses are made in India, and in poor Villages, China, Taiwan and all those all those places, Bangladesh. Only they put their own name and then they come here.

Anyway, so what is the way? Motiveless devotion. Two things - ‘I don't expect you to love me. Treat me as you as your biggest enemy, virulent enemy, I don't care second. I don't expect any result from it because it is love for the sake of love, I don't want anything.

How to obtain that love? Nārada gives the clue. What is that?

mukhyatas tu mahat-kṛpayaiva bhagavat-kṛpā-leśād vā –

* Mukhyatas - primary way of obtaining this Devotion to God is
* Mahat-kṛpayaiva - by the grace of a Mahāpurusha alone.
* or Bhagavat-kṛpā-leśād vā - a little bit of God's grace. How much? One drop of God's grace is more than sufficient to make me an ahetuki bhakta

What a wonderful thing it is. Actually there is no difference.

Tasmin taj-jane bhedabhāvat -

* Tasmin - in God,
* Taj-jane - His people, His devotees,
* Bhedabhāvat - there is no difference between God and His devotees.

Why? Because who are His devotees, true devotees? They have completely surrendered themselves to God. So there is no separateness there. So if we can get Guru-Kripā, Mahat-kripā is equivalent to getting Bhagavat-kṛpā-leśād vā. And this is the only way – '''dehapade anurāg'''

( 40:22 mins )

How to obtain Mahat-kripā? तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ( tad viddhi praṇipātena paripraśhnena sevayā )

* So, tad viddhi - viddhi here means not asking, not getting answers, obtain that knowledge through Self-surrender.
* Praṇipātena means what? Praṇama means what? Complete surrender! And by asking Him the right thing. Don't go on asking. Asking the right thing.

Kumbhakarna wanted to ask the right thing, but he asked the wrong thing. What was the right thing he wanted to ask? ‘I must have unrivalled power. Nobody can beat me. I will beat everybody’. What did he ask? ‘Six months once I eat, six months I sleep’. Who made him talk like that? Saraswati Devi.

So we go for one thing and we ask for something else. There was a funny incident. There was one Chandru. He used to serve the Holy Mother. So this Chandru was almost an orphan boy. His brother kicked him out. So he took shelter under Holy Mother. She initiated him, and then employed him there. And he had unprecedented freedom to visit Holy mother at any time, he can go inside. So he became a little bit egotistical. ‘I have got that freedom. I can ask Mother whatever I want’.

Swāmi Mādhavānandaji, He Understood it. One day early morning they were brushing their teeth. ‘Hey Chandru, can you do one thing?’ He said, ‘What?’ ‘Can you go to Mother and ask something’. He said, ‘Okay, tell me what is it? Quick quick. He said, ‘Ask Her, give me Mukti Mother’. ‘Just one minute, I will go upstairs, ask Her, and come down and give you the answer’.

So he started. While climbing his feet had become leaden, leaden, like lead, and started trembling. By the time he reached the first floor, he was completely motionless, speechless. Vāg mānas gocharam. He went there, and Mother was sitting for Pooja, and She looked at him, ‘What do you want?’ ‘Prasāda’! He took some Prasāda and went down.

As though we have got freedom. She gave the freedom. Who gave the freedom? She gave the freedom. So you can't take that freedom unless She gives freedom. ‘Give me Mukti’, nobody can ask. That is the truth.

So what is the way to get anurāg? Be humble and say, ‘Oh Lord, I Want Your Grace. By Your grace lift me up’. There is no other way. But the best thing is Mahat-Kripā. The company of great people, which means the grace of great people.

'''Nirbhaya''' - Fearless. How do we know a person is progressing in spiritual life? First description of the Avatāra, He is Nirbhaya. That's why when Yājnavalkya gave the teaching to Janaka, and Janaka understood it, became enlightened, then Guru gives a certificate – Abhayam vai, janaka, prapto'si. ‘Oh Janaka, you attained fearlessness’. What is he telling? You have realized who you really are. It’s a beautiful word.

Bhaya means fear. Fear comes from what earlier we discussed in Bhagavad-Gita. Kāmāt krodha. Krodha means Bhaya here.

वीतरागभयक्रोधा मन्मया मामुपाश्रिता: |

बहवो ज्ञानतपसा पूता मद्भावमागता: || BG 4/10 ||

vīta-rāga-bhaya-krodhā man-mayā mām upāśhritāḥ |

bahavo jñāna-tapasā pūtā mad-bhāvam āgatāḥ ||

So bhaya comes from two causes. Do you know, what are they?

# Fear of losing what one already has.
# And fear of not getting what one hopes to get.

There is no other fear. Firstly a realized soul, an Avatāra, He will not have any fear. The second reason is that there is always a desire. Both causes are related to desire.

( 45:30 mins )

An object means what? Object of Desire. So if I lose this then my wishes will not be fulfilled. My desires will not be fulfilled. If I lose my, let us say, car, then I won't be able to travel. If I lose my refrigerator, I won't be able to store things. Isn't it? The refrigerator is not the cause which we love. It’s capacity to preserve food, the moment it loses its power, what will you do? Throw it out. And sometimes you have to pay money to throw it away. Big, big furniture, old furniture, you have to pay money. Nobody is willing to do that.

Okay. So, how does this desireless-ness come? Only when desireless-ness comes, desire will go away. When desire goes away, fear goes away. When does a person really attain to desireless-ness, or fearlessness? When there are no desires

And when is he going to become desireless? When he realizes - I am God, I am Brahman, I am infinite. If you are infinite what things are left out for you to desire. Nothing will be there. This is the greatest truth, you know, so God is always Nirbhaya.

So he says it's a beautiful saying how creation came. The iswara sat down and then he felt fear. Bhaya-, then he thought - what am I hearing from? Besides me there is nothing else. Then somebody went and advised him. the cultivator hit with deeper thinking than this. God. Before srishti. who is that fellow who advised him before srishti. If there's somebody. So he went and Sir so he said, I am not fearful, but I get bored. Eka, eka get bored alone. I get bored. I want some company. Kim aham akarom? What can I do. I am alone. Then he thought why should I fear there is nobody else who can do any harm.

even a house doesn’t fall because there is no house; a wind cannot beat him up because there was no wind at all. What am I afraid? Then He thought BuwhoniMay Bhavan, may I become many. this is an explanation given for elementary school students to explain Why Srishti has come. I'm not going into it. What I'm saying is even sometimes God fears. God has the greatest fear. Putting it a little bit sarcastic. What is the fear? These are the devotees I have I might lose them. These are the devotees I'm expecting to get, they may not become devotees.

Sri Ramakrishna goes for a beautiful story. one fellow who died on a Saturday. He became a ghost and he became bored. He wanted a companion. So he went on running to the smasana and look every Tuesday and Saturday because Hindus have a Superstition anybody who dies on a Tuesday or on a Saturday? They're likely to become ghost.

so, but somebody will do some Shraadhdha , some prayer are he has done some punNya. Nobody is becoming. ultimately became had to was force you to remain alone. So Swami Yathiswaranandaji Maharaj he has written that Adventure and religious life. He quote something very interesting. I think it is that Booker's one of his other books is a very there was a very famous psychiatrist in his time 1930s. He had written a beautiful book “release from nervous tension”. And in that, that psychiatrist was quoting all my patients can be divided into two categories those who want to get married unable to get married. Those who are married they want to get out of marriage and are unable to get out. These are the two categories. They have become my patients.

If that psychiatrist had any common sense and if God Appears and gives a boon to him. What do you think? He will ask those who are unmarried? Let them not get married those who got married let them never get unmarried because all of them will come become his patients. (Big Laughter) Understand.

At last, Okay. Nirbhaya - Fearless. So Abhayam praptosi vi Janaka: fear comes from two Factor Fear of losing and fear of not getting one’s wishes. Also a person becomes Fearless because he realizes there is no one besides me; and who is God? Therefore he alone becomes the Atman alone is fearless.

Then, he will not be afraid at all. Then another one characteristic of Avatara is completely Fearless, but during the time of Sadhana he might appear to be fearful. He might pretend to be fearful. Why am I telling this one? Because you read gospel or Great Master. One Day a great pundit had to visit Sri Ramakrishna. From Morning his blood pressure has a risen. He was asking everybody and you be here with pundit is supposed to be coming you be here, you be here.

And then he was running to Jav Tala. Toilet. Every few minutes he was running to the Toilet. Is it a characteristic of nirbhayathvam or bhayathvam? So, how do you explain it?

Krishna ran away from Jarasandha. He pretended to run away finally finally runs away. Where did he settle it from Mathura to All the way to Dwaraka. Do you know why he chose Dwaraka?

17 times jarasandha had declared war against him. 17 times. He pretended to be running. Then this jarasandha’s soldiers will run and then he will destroy the whole lot. Jarasandha will go back, gather other remaining men. 17 times like Gazni Muhammad? Laying siege of Somanath Temple.

Somanath Temple. 17 times. 18th time they said now it is time to shift to do Dwaraka. Why did he choose Dwaraka? Because, either I conquer or I will drown myself in the ocean. Mm-hmm. It is said as soon Sri Krishna left the body, the whole sea came and submerged Dwaraka. They say there are some kind of reminiscence are there.

What we are talking? They pretended to be fearful because sometimes they assume deliberately human nature, especially the nature of a child. Sri Ramakrishna had only two Natures. One is a child another is the divine guru. So as soon as the pundit came, Absolutely. He said do you know mother kept to my mind so high and started looking upon them as earthworms.

earthworms, so they are not really frightened of death. They are not frightened of death. What else Can you do? A person who says I am not the body, I am not in mind. What can you do to that person? Alexander the Great that story is told you know. Alexander the Great was in north India. Fortunately he did not go anywhere, because his own soldiers rebelled. Otherwise, he would finished India. So he heard of a great Yogi. Swami Vivekananda quotes this and then he went there early. It was winter season. Yogi was sitting in the sun to get a little bit of warmth. Oh this man was a very tall man, you know Greek so he stood there. I heard you are a great Yogi. He said that I am a great Yogi. Is there anything that I can do?

Yes. You are standing the sun falling upon me in between get out. He understood. no man can speak to him like that. Then they discussed a lot of things Alexander was so impressed. He said if this I would take you to my Greece and you will be my main philosopher. In those days, That was the custom. Yogi said thank you very much. But I don't want to go. Do you know who to whom are you replying? I know. I can kill you. He laughed and said this is the biggest greatest lie I ever heard in my life. I am Deathless & this fellow says I will kill you.

So you can understand. You know, when you have walking in the sunlight Your Shadow follows you. if somebody threatens, I will kill your Shadow. What would be your reaction? Do whatever you like, but there are certain rules and regulations when you are walking with your Guru, You should never put your foot on even and the shadow of your Guru.

Yeah, Nirbhaya gatasamsaya -is absolutely bereft of all doubts. So here is first thing we have to understand, when do doubts come and when doubts cannot arise. Two conditions. What is it when you know, something indirectly doubts may come. That's why shravana. when you see you hear about something you are never experienced it doubts will come.

but when you are directly pursuing something even if the whole world doubts about your realization, you will have no doubts, because it is your direct experience. That is what all these great Souls, even a jeevan Muktha. You take one. Tell him I doubt Whether you have got any. Realization. He will not hesitate. you tell it to a not spiritual person who is pretending to be a spiritual person. You are not a spiritual person. You understand what I'm talking. You go to a so-called spiritual person who is not really a spiritual person and tell him you are not spiritual. He will get so angry. Thereby proving (Big Laughter)specially is ranging not spiritual. you go to a spiritual person and tell him you are not spiritual. He will be the first person to say you're absolutely right.

He will never say I am spiritual. If somebody by mistake considered I am completely non-spiritual you are right and proving there by that at least this person has progressed in spiritual life. Yeah. This is the truth. So a person who is beholding himself I am not the body, I am not the mind, what remains. I am The atman you cannot be cannot have any doubt.

How to doubt is only about what about atman whether God exists like that Etc? That is why Swami Vivekananda went & asked him. Have you seen God, why did he ask that question? I want you to reply. I want you to think. Why did Swami Vivekananda ask that question? Because so many people in those days were talking We Are Spiritual people. He went even to many leaders and asked have you seen God? They said Not only that some people frankly said no, we have not seen God we are praying. But some fellows did not admit it. Indirectly, they want to give the impression that we don't want to talk. But we are you seers of God. So one person he said no. No, you are a yogi your eyes are yogi’s eyes, if you pray you will realize. He never replied that question. So Swami Vivekananda had doubts.

Yes. Sri Ramakrishna once asked many people say I am an incarnation of God. Swami Vivekananda said until I know it let thousand people speak, I am not going to believe. He said, Frankly he said that one.

So why did Swami Vivekananda go and ask him. Because he did not know who is Sri Ramakrishna until that time. Are you a pretender or are you talking from your direct experience or are you talking like other people from bookish knowledge because they are all well-read people.

What was Sri Ramakrishna’s, categorical reply? I have seen God. That was the answer, Narendra wanted. But Sri Ramakrishna did not stop there. What did he say? Why did he say that?

No, see, how will I may say? Yes, sir. No, how how are you to know? I have seen God. If you see God, then you know that I have seen God I will show you God and he tried he wanted to show you the second time third time and he ran away. Yeah, so some people ask me also “Have you Seen God” I said, no, I have not seen God then there's no way I don't believe you. (Big Laughter)*If you don’t believe me, why did you ask. Because, whatever I say you are not you you prepared already. You don't believe me. If I said I've seen God, But then also you say you don't believe. what can I do?

So gatasamsaya that is why the Mundaka Upanishad the only proof of complete removal - destruction of you

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiśchidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare || 8 ||

only upon beholding the Supreme reality directly. Beholding means not seeing a beholding means knowing I am that Supreme reality. Otherwise, I am seeing you, you are seeing me. What I am seeing is also false what you are seeing me also, This is false. one evening in New York one fellows walking. Suddenly He felt the gut with the butt of a pistol.

And the back of him. “Gave me your wallet”. So he had no option he gave him is wallet and that fellow snatched the wallet and running away. After running Few yards, he showed his gun, heee there are no bullets in this. This fellow also said heee are there is no money in the wallet.* (Big Laughter)

Only a person who becomes one that is called real seeing this is called aparookshan bahuthi this is also called prathyaksha. Our seeing is not prathyaksha. It is called paroksha. We can talk about it some other day. So only when a person has direct experience about himself, I am that Supreme reality. That is called aparookshan bahuthi.

Why do I say Supreme reality, because reality has been defined as in two ways that reality which seems to be reality. But which changes every time is temporary reality; which we are all experienced. Vyavaharika sathya. That reality which never changes at any time. There is no past, present or future about it. That is the Supreme.

Changeless entity is Supreme reality. Anything that is changing. So if I say I'm the body it is true for a moment in one moment. The body can change and we have an accident even lose a limb. I am a poor man may win a lottery ticket. He was a poor man. Now what has become rich one changed.

Rich people become poor; poor will become rich. This is the change that is happening. So that is not reality. When a person knows I am that highest reality that is called the dharshan, that is called a paroksha anubooty that is called prathyaksha. when you are looking at me, you're not looking at me directly.

My information has gone into your through your eyes; and then your mind has already a certain preconceived ideas about me; and it puts that coating oh this is Swami good or bad great or not.

therefore that is not called really prathyaksha direct experience. This is not direct. What is the direct experience to become completely one with it? Whatever Remains separate is indirect. Whatever becomes one is direct. when a person has the direct experience Gata Samsaya:. So we will stop here. They said so many ideas are coming, you know beautiful ideas, but you have to remember it simply hearing it fortunately or unfortunately, God has given two ears one to listen to another to Throw it out. Keep those points the moment I say. I don't need to repeat it. You should be able to understand. Then we can move very fast.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 09 on 16 June 2019

2024-11-27T07:47:53Z

R verma:

So, we continue our talk, on Avatāra. In our last class we discussed about what it is to be a human being. We are all human beings, and yet we do not deserve, really, to be called human beings. There is no difference… As the Sanskrit proverb goes Ahāra, Nidra, Bhaya, and Maithana. The body is a body. But there is one difference - Viveka.

What is Viveka? Usually it is translated as discrimination. Discrimination always means between what is better and what is not better. But that is not the only thing. We also use the word in a slightly negative connotation, what is called racial discrimination, gender discrimination, caste discrimination. But there also, the idea behind it is - who is superior? Who is inferior? Whether their logic proves them to be right or wrong is not the point. That's not what we are discussing. It is misused.

But what is meant is that human beings alone have the capacity to be intuitive. Because, discrimination requires intuition. Not merely logic or reason. That is the specialty. It is there in a greater proportion than in animals. Because they also have discrimination. Which food is tender, and which not? Even tigers discriminate. If there are two human beings, who is more tender, juicy, edible, etc & long lasting?

So we have to use our discrimination. Aristotle had said, ‘Man is a social animal’. More or less it is right. Man is a rational animal. That to me seems to be not a very good definition. What should be - Man is potentially rational. He has the Capacity to use reason, but not that he is always using it.

Okay. So what is it to be the best of human beings? We discussed it, very briefly though. Mature personality, a Mature minded person. Sri Rāmakrishna uses a mature Vidyā, Vidyā Māyā - Kāchā āmi, Pākkā āmi - an unripe ego, a ripe ego. That’s exactly…. What is a ripe ego? A ripe ego doesn't live in the clouds. He lives very practically. Probably, down to earth is what we call in English language. That is the best term. And, yet his mind is pitched to the highest tune.

So in Brief, he is a gentleman, he is a loving person, caring person, humorous person and full of love and Kshama (Forgiveness). So briefly we discussed. Do you have any questions about what we discussed last week, about a mature personality?

In fact If we really think deeply all the Sādhana catuṣṭaya sampatti is meant for what? To obtain, to become a mature personality say for example,

''सुखदु:खे समे कृत्वा ( sukha-duḥkhe same kṛitvā ) -'' whether you are happy or unhappy, whether it is cold or hot, whether somebody honors or dishonors, whether you win or you lose, whatever the condition, a Mature person does not really delay all these things. He doesn't deny all these things. But he keeps his mind calm and quiet.

( 05:11 mins )

So what do we do? If it is profitable our mind goes up, if it is loss our mind goes down. We are being tossed up and down up and down. So there are some non-spiritual, so-called non-religious, human beings who have this quality. They don't care. Okay. I am a principled man, quite a number of people are there. So that is called a mature personality, and that is the platform from which we can become moral and spiritual.

So what is the distinction between a mature personality and a moral personality? A Mature personality merely keeps his whole mind under control. Whereas a moral personality… What is morality? You must always remember Swāmi Vivekānanda’s definition of morality. What is morality? ‘Considering the other, as equal to oneself’. So we never do anything bad to ourselves. Unknowingly we might do. But knowingly we never do it. Same way, knowingly a moral person never does anything to the other person.

A beautiful word has been used in bhagavad-gita-

''आत्मौपम्येन सर्वत्र'' ( ''ātmaupamyena sarvatra'' ) Samadarṣi - Ātmā - That is one self. Just as one looks upon oneself, a moral person looks upon everyone exactly in the same light. So how do we look upon us? We don't want anybody to be an enemy of ours. Is there anybody who says I desire an enemy? So therefore we should also never become inimical to other people. We do not wish other people hate us, to harm us, to hurt us, to rob us, to take away things from us. So, we should also not…This is the whole of…

One Rabbi. You know, what is a Rabbai? A Jewish teacher is called a Rabbi. A Rabbai was asked by one man - ‘Rabbi please, I don't have much time, tell me all about Judaism very shortly’. And he gave this - ‘Do unto others what you wish others to do unto yourself. If you have understood it, you have understood the whole of Judaism, the whole of religion, the whole of spirituality. Rest is commentary’.

That is the truth. But what is the truth? That there is, really speaking, no difference between us and the other people. That we make the differentiation is because of what? Avidyā – Ajñāna, ignorance. I am different you are different. In fact, we are not at all different. Is it such a big ideal, High ideal, that it is irrational? No.

So we give the example - when you enter into dream state, do you see the same world? Same world. If I am taking class, if you are dreaming that I'm taking class, you see me, you see yourself, you see other people also. Isn’t it? At that time do you see any identity with anybody? Do you feel I am Swāmi? You don't feel. Swāmi is different, I am different. Everyone is different. The table is different. Everything is different, isn't it?

But when you come out of dream state, Who had become the whole dream world? Only one person! You have divided yourself into infinite number of parts, and considering each part is totally different. If in that class, in your dream, if I were telling you that there is no difference, you will not believe me. But you will not dare to deny me, contradict me. But you will not believe me, but when you wake up you say, ‘Arre, it is I who created every object in the dream world’. Isn’t it?

Then I said, ‘You see this Swāmi as different. On that day in your dream the Swāmi spoke excellently. Upon waking up, tell me who spoke? Who spoke? Me! Yeah! So you see we are attributing it to other person but actually that is none other than ourselves.

( 10:39 mins )

Come to the Advaita point now. When you are looking at Swāmi Vivekānanda, when you are looking at Sri Rāmakrishna, do you feel that you are anywhere near them? Do you feel that you it is you, in the form of Swāmi Vivekānanda, giving lectures in Chicago parliament of religions. You won't think like that but upon waking up from this waking State what do you say? I was Vivekānanda, I was Sri Rāmakrishna. The entire waking state in which Swāmi Vivekānanda spoke was a dream of the Ātman. So who spoke at the parliament of religions?

Just as in your dream, in my name you are giving lecture, isn't it? I'm only giving positive ideas. Suppose that day the Swāmi’s lecture was full of bunk. Who gave that lecture? So there also you make a discrimination. No, no if it is bunk it is Swāmi, if it is good it is me. That's what we are all doing it here.

So when we wake up from the delusion, the mirage, of this waking State… Just as we come to the waking state from dream state, this becomes a dream when? When we wake up. When does the dream world become dream? Only when we wake up. Until that time it's not a dream world, it’s a fully waking world.

What is the point now? In the dream world, upon waking up, we look up on it as - I had become the whole lot. I played with myself. I was my friend. I was my enemy. I was the rich man. I was the poor man. I was the best person. I was also the worst person. Same thing will come.'' ''

''आत्मौपम्येन सर्वत्र समं पश्यति'' ( ''ātmaupamyena sarvatra samaṁ paśhyati'' )

So these are called samadharshis. We will come to that. This is called being a moral person. So what is the difference between… a mature person is the best of rational human beings; a moral person is one not doing some good, goody goody, but he who identifies himself with everything in this world including with a dog, a cow, an elephant, eater of dog and a humble Brahmana.

''विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि |''

''शुनि चैव श्वपाके च पण्डिता: समदर्शिन: ||'' BG ''5:18||''

''vidyā-vinaya-sampanne brāhmaṇe gavi hastini''

''śhuni chaiva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ''

Okay. So this is what we discussed any questions with regard to that?

A person will become in fact more effective. Why? I'm telling you the reason. When you consider somebody as your friend, your motive is warped. When you consider someone as your enemy. again your motivation is completely warped. This is called Rāga and Dvesha, and they reduce your common sense, they reduce your focus. And to that extent you become less effective. Whereas when you know everybody is me, there would be only love. And where there is love, whatever you do will be the most loving act.

I'll give an example. See if you are if you have taken up a job to care for another child, child care you know. You won't have that much of Love towards the children, because you know they are not your children. You are only a salaried person. But suppose you are looking upon your own children. How will you do then? Because you love your children, every act that you perform for them is a loving act. Will it be a drudgery? Will it be boring act? You understand now. It is very effective.

( 15:41 mins )

In fact, Swāmi Vivekānanda says something in His Karma Yogā. ‘Selflessness is very paying. That means you get more dividends out of selflessness than selfishness. But people don't have that patience to work it out’. Marvellous statement! Every statement that comes from Swāmi Vivekānanda’s mouth is a truth. Ms MacLeod, She attended the Swami's class first time, then she came out and issued a statement, ‘The first word Swāmiji uttered is truth. The second word Swāmiji uttered is truth. Afterwards, whatever He uttered was nothing but truth’.

And that is true. It is not exaggeration, because, God Himself is talking in a human form. “I am a voice without a form”. Who was speaking? Sri Rāmakrishna. Who was Sri Rāmakrishna? Divine Mother. Who is Divine Mother? God. And who is God? Yourself. This is Advaita Vedānta. There is no separate God.

Okay, so having described… this is the most wonderful… So what is the first goal of every human being? To become a real mature personality. Until that time we pay heavily. It is not only an ideal, It also is the most profitable thing in the world. Who will be the happiest person? A person who is not affected by anything that happens in this world, he is the happiest person in this world.

Whereas you see, somebody hurts you at 11:30. Twelve o’ clock is your lunch time. Will you enjoy your lunch? You are going to Brood. And with every brooding the hurt increases. First, It is only a thought. Then it becomes hurt. Then you become that hurt. The more you grow - your anger, your hurt, and your sense of Revenge, everything increases, isn't it?

See how it grows. Because you are exercising it. Same exercise, you also do in thinking about God, that also will grow. Yes.

It is something very interesting. Yes. You see, I'm telling you something about Deep psychology. You have made a statement. It is very easy to wake up from the this dream to our waking state. But the same problem - when I am talking there, that is a waking state. Then you make the statement. The dream I had in my dream, to come back from that dream was very easy. But from this waking state to wake up is a very difficult thing.

Actually it is not difficult. How much time does it take for you to go to dream? You don't know about time. If you're counting the time, - ‘at this time, I fell asleep, I had a dream’ - that's not a dream. So our perception of time both in dream and waking is exactly the same. But now you are talking not from the dream point of view. You are talking about dream from the Waking point of view. But if we were discussing in your dream about this, you will make exactly the same statement - ‘How long it is going to take to wake up from this dream?’ I hope you're following what I'm trying to tell you.

( 20:29 mins )

Next beautiful words - देहपदे अनुराग ( dehapade anurāg ) - O Lord! I can never attain Devotion to you all by myself. Only when you give… This is the prayer across all religions. The best of this prayers is Gāyatri Mantra. What is Gāyatri Mantra’s essence? We surrender ourselves to you. Please guide my understanding. That's why Bhagavad Gitā is considered an explanation of Gāyatri Mantra.

There the person who is praying is Arjuna. Gāyatri Mantra. The person who is praying in Bhagavad Gitā is called Arjuna. They deity to whom in the Gāyatri Mantra the sādhaka is addressing, in the Bhagavad Gitā He is Krishna. Life is a battlefield. Krishna is the Buddhi, Dhiyo - Dhi! That Buddhi is guiding this sādhaka in the spiritual World by guiding him at every point.

You know, in the yuddha, every point is Sri Krishna - ‘This fellow is not to be finished now. His time has not yet come. But the other fellows time has come, let us quickly finish him and then come back next’. Everything has a Time. So in life also, everything has a time.

* But who is the guide? Sri Krishna.
* What is the Chariot? This body.
* What are those ropes which control the horses? Our mind.
* Who is it that controls? Buddhi ; buddhi .
* Who is the person who is traveling in the Chariot? Jīva, Jīvātma..

Don't say Ātmā, as Ātmā is liberated. Jīvātma. When he is liberated, there is no chariot. Everything disappears because then there is no chariot, there is no Charriator. There was no journey. And there is nothing, no bondage, no Sādhana. No Mukti, no birth, no death. Nothing. Ityeṣā paramārthatā. So this is the truth when we wake up.

What are we talking about? What is Dhi? Dhi means knowledge. What is the knowledge? Sadhana is knowledge. Now we are not concerned about God knowledge. What is the knowledge we need now? Not God knowledge! Sādhana knowledge. What we need now is knowledge of Sādhana. In fact, we don't need God knowledge. We don't need God realization and God cannot give God realization. He need not give. Why? That fact never changes that each soul is potentially Divine. That fact never changes, whether you are under bondage...

It is like a dream. You are in your own room, on your own bed. But you feel that somebody has carried it to a dungeon and put you there. So long as your mind is thinking, that is your reality. When you wake up what happens? You find yourself where? On your own bed. That is the truth. Suppose you find yourself in somebody else's bed, then it is a problem, both the for that fellow also and for you also. This is the truth.

So God need not give realization because what can be given and taken away is not realization. You understand? Moksha is not something to be lost and to be again gained. That's not Mukti. Mukti is that which can never be changed. So, ‘O Lord only you can give me that Devotion’.

And what is Devotion? Knowledge. Dhi means knowledge. What is the knowledge? That Oh Lord You are my own. God is my own is the knowledge that we require.

( 25:21 mins )

You see a mother and child are separated. And that child was there growing. And the mother and the child, practically, they are seeing each other every day. May be he's even working there. But they don’t know what was their relationship. What will be their relationship? Friends, or at the best, you know, employer-employee relationship. And one day they come to know that - this is my son and she is my mother. The moment that knowledge comes, do you need to inject and say, that now that you know each other try to love each other? Is it necessary? The moment that knowledge comes instantaneously the love comes. Because knowledge is love but that knowledge how can it come? Only by the grace of God.

मनुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः ( manuṣyatvaṃ mumukṣutvaṃ mahāpuruṣasaṃśrayaḥ )

So everything, in our state, is the great grace of God. There is no other way. That is why Gāyatri Mantra Is a prayer, ‘O Lord, I am without knowledge. You please grant me knowledge’. Knowledge is Bhakti.

Rāmānuja has outlined it beautifully. In some respects Rāmānuja excels Shankarāchārya in conveying to us certain things. According to Shankara first you practice Karma-yogā. What is the result? Karma-yogā is equivalent to Chitta shuddhi, Chitta ekāgrata, Chitta Vaishalyata, then Ātma-jijyāsa – 4 results will come. After that, practice Upāsana. He calls it Bhakti-yogā.

What is Bhakti-yogā? Not devotees Bhakti-yogā. This is Upāsana. What is Upāsana? Nidhidhyāsana. You meditate deeply upon – Saguṇa Sākāra Īshwara - a personalized God. That will equip us with the fitness to practice, again, what is called, real Jñāna-yogā. This is somewhat Okay.

But Rāmānuja, first Karma-yogā. What does Karma-yogā do? Chitta shuddhi. What does Chitta shuddhi give us? It gives knowledge of two things - Who is God? Who am I? The moment that knowledge comes, like a child united with mother. This is my mother. This is my child. Immediately that knowledge turns into Bhakti. Chitta shuddhi, Jñāna and Bhakti.

According Shankarāchārya Chitta shuddhi, Bhakti and Jñāna. Of course, ultimately, there is not much difference, but this is much more natural for us.

So that is why Swāmi Vivekānanda writes,

'''Deho - means give'''. '''Pade - to Your Lotus feet. Anurāg - unmotivated love'''.

What should be really asked for? Love! What type of love? Love, for the sake of love. I don’t want my love for you, my devotion to you to get something else. It should not become a means of obtaining something else. It should not be an instrument for getting something else.

Like Dhruva. At first, he practiced devotion for what purpose? He wanted one Kingdom. So this is the truth. But later on Lord Vishnu appeared. Beautiful story, you know? Then He said, ‘Dhruva, I am pleased with you. What do you want?’ ( God already knows what he wants ) And then God poured a little bit of that water from His conch on to the head of Dhruva. Instantaneously there was understanding. He said, ‘O Lord, I was like a person who was in search of colored glass beads, but obtained a real diamond. Now that I have got a diamond, please do not ask me that whether I want to glass beads. So the kingdom is like glass beads. Before I was ignorant.

( 30:25 mins )

Actually we are also like that. Once we know that God is a diamond and everything belonging to the world is like glass beads, who will want it? That is what Sri Rāmakrishna used to say, If a person meets the emperor, a king. And the king is very pleased with him, ‘Ask what you want from me?’ Which fellow will ask for pumpkin? Unless he is the most stupid fellow in the whole world, he will not ask for a pumpkin. Because anybody can give pumpkins. But a king can give the most precious things in this world.

So there is also a story about pumpkin. So there was a poor fellow and he doesn't have anything to eat. Every day he used to stand at the door of the king. And it was the king's habit, everyday he will come out and give Dāna to the people gathered there and then he will go away. So fellow was a Brāhmana. Everyday he started coming.

So, once it was the king’s birthday. He decided, ‘This poor fellow is coming to me everyday. Today, I will remove all his wants for life’. But unfortunately, he did not think further. He obtained a big pumpkin, made a cut, a small hole, cleverly took out all the inside, filled it up with diamonds, and then covered it. and then as soon as the Brāhmana came, he donated.

Practically every day he was receiving a pumpkin. Today also he received, a bigger pumpkin. So that fellow was so disappointed. He said, ‘Everyday I have to eat this pumpkin. What am I going to do with this? So he decided to sell it.

So one fellow, was doing Pitṛ Tarpana, Shrāddha. He needed to feed many relatives. Pumpkin is the best. So he was in search of a pumpkin. The other fellow was in search of a buyer. And they met each other and very cheap – ‘Do you want pumpkin?’ ‘Yes, Yes. It's a big pumpkin that will do for the Shrāddha’. And he gave it on sale. That fellow happily carried it away.

And again, the next morning he was present. The king was shocked. He asked, ‘Why are you coming again?’ He said, ‘O King, I don't have anything to eat’. ‘Yesterday I gave you a pumpkin, what did you do?’ He said I sold it. Then the king understood he was not destined to become rich. The story has come by the way.

Who wants to… By going to God, knowing what God is, who will want pretty things? That's why when Naciketa went to Yamadharma Rājā, Yamadharma Rājā gave him how many boons? How many? Four! First He gave only three. And second-boon was how to go to heaven. And Yamadharma Rājā taught him, ‘This is the ritual which will take anyone to Heaven.’ Only once He told him. And then, ‘You tell me now, what did you understand?’ —— Without giving up a comma, a full stop, exclamation mark, a dash, he repeated the whole lot. Because he was, only once he needs to hear it - Eka Shrutidhara.

Yamadharma Rājā, was so pleased, He gave him a garland. That is called Karma-phala garland. That is to say, without doing anything you get the result of doing it. You understand what I'm talking about? This is the fourth boon.

Now three boons, you know, you forgot in between he give an extra boon, fourth boon. ( That’s why you have to attend the classes again and again until it stays in the mind ).

( 35:37 mins )

So, how to obtain unmotivated love towards God – dehapade anurāg - What anurāg? Anurāg is a very beautiful world.

Rāga means tremendous attachment. We are already having tremendous Rāga dvesha. But this Rāga, first of all, will not have any opposite. There is no dvesha, only love.

But that itself is not sufficient. It is accompanied, pre-accompanied, It goes forward - Anu - means before that you have to do something. What is it? Practice selflessness for a long time. And the same selflessness will also ask God, ‘I don't want anything. I just want to love you’. To such an extent…

Two things he says -

# ‘I don't want you to love me. That is not a condition of my love’. What is our love? If I love you, you also have to love me.
# The second is our love always expects something. As we say in Telugu language, ‘Māmā, when I come to you, what will you give me? And when you come to me, what will you bring for me?’ It works both ways.

By the way, you know, all the Indians who have got relatives in the Western countries, they think they are all Bill Gates. When they come to visit their relatives, they expect them - When you come what will you bring? When we go to visit you, what presents are you going to give to us so that we can bring them back.

Once I brought, some Swāmi wanted first-class foreign-made chapels, shoes. I brought them, and he opened, his face fell. It was written ‘Made in India’. How do I know? Because they are made in China, Taiwan and other places. There is a very famous shoe company Clark's - They're not made there. All clothes are made in India. Dresses are made in India, and in poor Villages, China, Taiwan and all those all those places, Bangladesh. Only they put their own name and then they come here.

Anyway, so what is the way? Motiveless devotion. Two things - ‘I don't expect you to love me. Treat me as you as your biggest enemy, virulent enemy, I don't care second. I don't expect any result from it because it is love for the sake of love, I don't want anything.

How to obtain that love? Nārada gives the clue. What is that?

mukhyatas tu mahat-kṛpayaiva bhagavat-kṛpā-leśād vā –

* Mukhyatas - primary way of obtaining this Devotion to God is
* Mahat-kṛpayaiva - by the grace of a Mahāpurusha alone.
* or Bhagavat-kṛpā-leśād vā - a little bit of God's grace. How much? One drop of God's grace is more than sufficient to make me an ahetuki bhakta

What a wonderful thing it is. Actually there is no difference.

Tasmin taj-jane bhedabhāvat -

* Tasmin - in God,
* Taj-jane - His people, His devotees,
* Bhedabhāvat - there is no difference between God and His devotees.

Why? Because who are His devotees, true devotees? They have completely surrendered themselves to God. So there is no separateness there. So if we can get Guru-Kripā, Mahat-kripā is equivalent to getting Bhagavat-kṛpā-leśād vā. And this is the only way – '''dehapade anurāg'''

( 40:22 mins )

How to obtain Mahat-kripā? तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ( tad viddhi praṇipātena paripraśhnena sevayā )

* So, tad viddhi - viddhi here means not asking, not getting answers, obtain that knowledge through Self-surrender.
* Praṇipātena means what? Praṇama means what? Complete surrender! And by asking Him the right thing. Don't go on asking. Asking the right thing.

Kumbhakarna wanted to ask the right thing, but he asked the wrong thing. What was the right thing he wanted to ask? ‘I must have unrivalled power. Nobody can beat me. I will beat everybody’. What did he ask? ‘Six months once I eat, six months I sleep’. Who made him talk like that? Saraswati Devi.

So we go for one thing and we ask for something else. There was a funny incident. There was one Chandru. He used to serve the Holy Mother. So this Chandru was almost an orphan boy. His brother kicked him out. So he took shelter under Holy Mother. She initiated him, and then employed him there. And he had unprecedented freedom to visit Holy mother at any time, he can go inside. So he became a little bit egotistical. ‘I have got that freedom. I can ask Mother whatever I want’.

Swāmi Mādhavānandaji, He Understood it. One day early morning they were brushing their teeth. ‘Hey Chandru, can you do one thing?’ He said, ‘What?’ ‘Can you go to Mother and ask something’. He said, ‘Okay, tell me what is it? Quick quick. He said, ‘Ask Her, give me Mukti Mother’. ‘Just one minute, I will go upstairs, ask Her, and come down and give you the answer’.

So he started. While climbing his feet had become leaden, leaden, like lead, and started trembling. By the time he reached the first floor, he was completely motionless, speechless. Vāg mānas gocharam. He went there, and Mother was sitting for Pooja, and She looked at him, ‘What do you want?’ ‘Prasāda’! He took some Prasāda and went down.

As though we have got freedom. She gave the freedom. Who gave the freedom? She gave the freedom. So you can't take that freedom unless She gives freedom. ‘Give me Mukti’, nobody can ask. That is the truth.

So what is the way to get to the anurāg? Be humble and say, ‘Oh Lord, I Want Your Grace. By Your grace lift me up’. There is no other way. But the best thing is Mahat-Kripā. The company of great people, which means the grace of great people.

Nirbhaya- Fearless. How do we know a person is progressing in spiritual life? First description of the Avatara, he is a Nirbhaya. That's why when Yagnavalkya gave the teaching to Janaka and Janaka understood it became enlightened and Guru gives a certificate – abhayam vi prapthosi Janaka. Oh Janaka, you attained fearlessness. That is what is he telling you have realized who you really are. so beautiful word.

Bhaya means fear. Fear comes from what earlier we discussed in Bhagavad-Gita. Kamaath krodha, krodha means Bhaya here.

''vita-raga-bhaya-krodhaman-maya mam upasritah''

''bahavo jnana-tapasaputa mad-bhavam agatah'' (4G10)

so ''bhaya'' comes from two causes. You know, what are they? Fear of losing what one already has; and fear of not getting what one hopes to get. There is no other fear. And realized soul, an Avatara, He will not have any fear. The second reason is that always a desire both the causes are related to desire. An object means what? object of Desire. So if I lose this then my wishes will not be fulfilled. My desires will not be if I lose my let us say car, Then I won't be able to travel; if I lose my refrigerator, I won't be able to store things. Isn't it. the refrigerator is not a cause which we love its capacity to preserve food either. So at the moment it loses its power. What will you do? Throw it out. And sometimes you have to pay money to throw it away.* (Big Laughter)

Big big furniture, old furniture, you have to pay money. Nobody is willing to do that. Okay. So this how does this desirelessness will come only when desirelessness comes fear desire will go away and desire goes away fear goes away. When does a person really attain to desirelessness a fearlessness when there are no desire and when?

Is it going to become desire less when he realizes - I am God I am Brahman. I am infinite. if you are infinite what things are left out for you to desire. There is nothing will be there. This is the greatest truth, you know, so God is always Nirbhaya.

So he says it's a beautiful saying how creation came. The iswara sat down and then he felt fear. Bhaya-, then he thought - what am I hearing from? Besides me there is nothing else. Then somebody went and advised him. the cultivator hit with deeper thinking than this. God. Before srishti. who is that fellow who advised him before srishti. If there's somebody. So he went and Sir so he said, I am not fearful, but I get bored. Eka, eka get bored alone. I get bored. I want some company. Kim aham akarom? What can I do. I am alone. Then he thought why should I fear there is nobody else who can do any harm.

even a house doesn’t fall because there is no house; a wind cannot beat him up because there was no wind at all. What am I afraid? Then He thought BuwhoniMay Bhavan, may I become many. this is an explanation given for elementary school students to explain Why Srishti has come. I'm not going into it. What I'm saying is even sometimes God fears. God has the greatest fear. Putting it a little bit sarcastic. What is the fear? These are the devotees I have I might lose them. These are the devotees I'm expecting to get, they may not become devotees.

Sri Ramakrishna goes for a beautiful story. one fellow who died on a Saturday. He became a ghost and he became bored. He wanted a companion. So he went on running to the smasana and look every Tuesday and Saturday because Hindus have a Superstition anybody who dies on a Tuesday or on a Saturday? They're likely to become ghost.

so, but somebody will do some Shraadhdha , some prayer are he has done some punNya. Nobody is becoming. ultimately became had to was force you to remain alone. So Swami Yathiswaranandaji Maharaj he has written that Adventure and religious life. He quote something very interesting. I think it is that Booker's one of his other books is a very there was a very famous psychiatrist in his time 1930s. He had written a beautiful book “release from nervous tension”. And in that, that psychiatrist was quoting all my patients can be divided into two categories those who want to get married unable to get married. Those who are married they want to get out of marriage and are unable to get out. These are the two categories. They have become my patients.

If that psychiatrist had any common sense and if God Appears and gives a boon to him. What do you think? He will ask those who are unmarried? Let them not get married those who got married let them never get unmarried because all of them will come become his patients. (Big Laughter) Understand.

At last, Okay. Nirbhaya - Fearless. So Abhayam praptosi vi Janaka: fear comes from two Factor Fear of losing and fear of not getting one’s wishes. Also a person becomes Fearless because he realizes there is no one besides me; and who is God? Therefore he alone becomes the Atman alone is fearless.

Then, he will not be afraid at all. Then another one characteristic of Avatara is completely Fearless, but during the time of Sadhana he might appear to be fearful. He might pretend to be fearful. Why am I telling this one? Because you read gospel or Great Master. One Day a great pundit had to visit Sri Ramakrishna. From Morning his blood pressure has a risen. He was asking everybody and you be here with pundit is supposed to be coming you be here, you be here.

And then he was running to Jav Tala. Toilet. Every few minutes he was running to the Toilet. Is it a characteristic of nirbhayathvam or bhayathvam? So, how do you explain it?

Krishna ran away from Jarasandha. He pretended to run away finally finally runs away. Where did he settle it from Mathura to All the way to Dwaraka. Do you know why he chose Dwaraka?

17 times jarasandha had declared war against him. 17 times. He pretended to be running. Then this jarasandha’s soldiers will run and then he will destroy the whole lot. Jarasandha will go back, gather other remaining men. 17 times like Gazni Muhammad? Laying siege of Somanath Temple.

Somanath Temple. 17 times. 18th time they said now it is time to shift to do Dwaraka. Why did he choose Dwaraka? Because, either I conquer or I will drown myself in the ocean. Mm-hmm. It is said as soon Sri Krishna left the body, the whole sea came and submerged Dwaraka. They say there are some kind of reminiscence are there.

What we are talking? They pretended to be fearful because sometimes they assume deliberately human nature, especially the nature of a child. Sri Ramakrishna had only two Natures. One is a child another is the divine guru. So as soon as the pundit came, Absolutely. He said do you know mother kept to my mind so high and started looking upon them as earthworms.

earthworms, so they are not really frightened of death. They are not frightened of death. What else Can you do? A person who says I am not the body, I am not in mind. What can you do to that person? Alexander the Great that story is told you know. Alexander the Great was in north India. Fortunately he did not go anywhere, because his own soldiers rebelled. Otherwise, he would finished India. So he heard of a great Yogi. Swami Vivekananda quotes this and then he went there early. It was winter season. Yogi was sitting in the sun to get a little bit of warmth. Oh this man was a very tall man, you know Greek so he stood there. I heard you are a great Yogi. He said that I am a great Yogi. Is there anything that I can do?

Yes. You are standing the sun falling upon me in between get out. He understood. no man can speak to him like that. Then they discussed a lot of things Alexander was so impressed. He said if this I would take you to my Greece and you will be my main philosopher. In those days, That was the custom. Yogi said thank you very much. But I don't want to go. Do you know who to whom are you replying? I know. I can kill you. He laughed and said this is the biggest greatest lie I ever heard in my life. I am Deathless & this fellow says I will kill you.

So you can understand. You know, when you have walking in the sunlight Your Shadow follows you. if somebody threatens, I will kill your Shadow. What would be your reaction? Do whatever you like, but there are certain rules and regulations when you are walking with your Guru, You should never put your foot on even and the shadow of your Guru.

Yeah, Nirbhaya gatasamsaya -is absolutely bereft of all doubts. So here is first thing we have to understand, when do doubts come and when doubts cannot arise. Two conditions. What is it when you know, something indirectly doubts may come. That's why shravana. when you see you hear about something you are never experienced it doubts will come.

but when you are directly pursuing something even if the whole world doubts about your realization, you will have no doubts, because it is your direct experience. That is what all these great Souls, even a jeevan Muktha. You take one. Tell him I doubt Whether you have got any. Realization. He will not hesitate. you tell it to a not spiritual person who is pretending to be a spiritual person. You are not a spiritual person. You understand what I'm talking. You go to a so-called spiritual person who is not really a spiritual person and tell him you are not spiritual. He will get so angry. Thereby proving (Big Laughter)specially is ranging not spiritual. you go to a spiritual person and tell him you are not spiritual. He will be the first person to say you're absolutely right.

He will never say I am spiritual. If somebody by mistake considered I am completely non-spiritual you are right and proving there by that at least this person has progressed in spiritual life. Yeah. This is the truth. So a person who is beholding himself I am not the body, I am not the mind, what remains. I am The atman you cannot be cannot have any doubt.

How to doubt is only about what about atman whether God exists like that Etc? That is why Swami Vivekananda went & asked him. Have you seen God, why did he ask that question? I want you to reply. I want you to think. Why did Swami Vivekananda ask that question? Because so many people in those days were talking We Are Spiritual people. He went even to many leaders and asked have you seen God? They said Not only that some people frankly said no, we have not seen God we are praying. But some fellows did not admit it. Indirectly, they want to give the impression that we don't want to talk. But we are you seers of God. So one person he said no. No, you are a yogi your eyes are yogi’s eyes, if you pray you will realize. He never replied that question. So Swami Vivekananda had doubts.

Yes. Sri Ramakrishna once asked many people say I am an incarnation of God. Swami Vivekananda said until I know it let thousand people speak, I am not going to believe. He said, Frankly he said that one.

So why did Swami Vivekananda go and ask him. Because he did not know who is Sri Ramakrishna until that time. Are you a pretender or are you talking from your direct experience or are you talking like other people from bookish knowledge because they are all well-read people.

What was Sri Ramakrishna’s, categorical reply? I have seen God. That was the answer, Narendra wanted. But Sri Ramakrishna did not stop there. What did he say? Why did he say that?

No, see, how will I may say? Yes, sir. No, how how are you to know? I have seen God. If you see God, then you know that I have seen God I will show you God and he tried he wanted to show you the second time third time and he ran away. Yeah, so some people ask me also “Have you Seen God” I said, no, I have not seen God then there's no way I don't believe you. (Big Laughter)*If you don’t believe me, why did you ask. Because, whatever I say you are not you you prepared already. You don't believe me. If I said I've seen God, But then also you say you don't believe. what can I do?

So gatasamsaya that is why the Mundaka Upanishad the only proof of complete removal - destruction of you

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiśchidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare || 8 ||

only upon beholding the Supreme reality directly. Beholding means not seeing a beholding means knowing I am that Supreme reality. Otherwise, I am seeing you, you are seeing me. What I am seeing is also false what you are seeing me also, This is false. one evening in New York one fellows walking. Suddenly He felt the gut with the butt of a pistol.

And the back of him. “Gave me your wallet”. So he had no option he gave him is wallet and that fellow snatched the wallet and running away. After running Few yards, he showed his gun, heee there are no bullets in this. This fellow also said heee are there is no money in the wallet.* (Big Laughter)

Only a person who becomes one that is called real seeing this is called aparookshan bahuthi this is also called prathyaksha. Our seeing is not prathyaksha. It is called paroksha. We can talk about it some other day. So only when a person has direct experience about himself, I am that Supreme reality. That is called aparookshan bahuthi.

Why do I say Supreme reality, because reality has been defined as in two ways that reality which seems to be reality. But which changes every time is temporary reality; which we are all experienced. Vyavaharika sathya. That reality which never changes at any time. There is no past, present or future about it. That is the Supreme.

Changeless entity is Supreme reality. Anything that is changing. So if I say I'm the body it is true for a moment in one moment. The body can change and we have an accident even lose a limb. I am a poor man may win a lottery ticket. He was a poor man. Now what has become rich one changed.

Rich people become poor; poor will become rich. This is the change that is happening. So that is not reality. When a person knows I am that highest reality that is called the dharshan, that is called a paroksha anubooty that is called prathyaksha. when you are looking at me, you're not looking at me directly.

My information has gone into your through your eyes; and then your mind has already a certain preconceived ideas about me; and it puts that coating oh this is Swami good or bad great or not.

therefore that is not called really prathyaksha direct experience. This is not direct. What is the direct experience to become completely one with it? Whatever Remains separate is indirect. Whatever becomes one is direct. when a person has the direct experience Gata Samsaya:. So we will stop here. They said so many ideas are coming, you know beautiful ideas, but you have to remember it simply hearing it fortunately or unfortunately, God has given two ears one to listen to another to Throw it out. Keep those points the moment I say. I don't need to repeat it. You should be able to understand. Then we can move very fast.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 09 on 16 June 2019

2024-11-26T07:44:57Z

R verma:

So, we continue our talk, on Avatāra. In our last class we discussed about what it is to be a human being. We are all human beings, and yet we do not deserve, really, to be called human beings. There is no difference… As the Sanskrit proverb goes Ahāra, Nidra, Bhaya, and Maithana. The body is a body. But there is one difference - Viveka.

What is Viveka? Usually it is translated as discrimination. Discrimination always means between what is better and what is not better. But that is not the only thing. We also use the word in a slightly negative connotation, what is called racial discrimination, gender discrimination, caste discrimination. But there also, the idea behind it is - who is superior? Who is inferior? Whether their logic proves them to be right or wrong is not the point. That's not what we are discussing. It is misused.

But what is meant is that human beings alone have the capacity to be intuitive. Because, discrimination requires intuition. Not merely logic or reason. That is the specialty. It is there in a greater proportion than in animals. Because they also have discrimination. Which food is tender, and which not? Even tigers discriminate. If there are two human beings, who is more tender, juicy, edible, etc & long lasting?

So we have to use our discrimination. Aristotle had said, ‘Man is a social animal’. More or less it is right. Man is a rational animal. That to me seems to be not a very good definition. What should be - Man is potentially rational. He has the Capacity to use reason, but not that he is always using it.

Okay. So what is it to be the best of human beings? We discussed it, very briefly though. Mature personality, a Mature minded person. Sri Rāmakrishna uses a mature Vidyā, Vidyā Māyā - Kāchā āmi, Pākkā āmi - an unripe ego, a ripe ego. That’s exactly…. What is a ripe ego? A ripe ego doesn't live in the clouds. He lives very practically. Probably, down to earth is what we call in English language. That is the best term. And, yet his mind is pitched to the highest tune.

So in Brief, he is a gentleman, he is a loving person, caring person, humorous person and full of love and Kshama (Forgiveness). So briefly we discussed. Do you have any questions about what we discussed last week, about a mature personality?

In fact If we really think deeply all the Sādhana catuṣṭaya sampatti is meant for what? To obtain, to become a mature personality say for example,

''सुखदु:खे समे कृत्वा ( sukha-duḥkhe same kṛitvā ) -'' whether you are happy or unhappy, whether it is cold or hot, whether somebody honors or dishonors, whether you win or you lose, whatever the condition, a Mature person does not really delay all these things. He doesn't deny all these things. But he keeps his mind calm and quiet.

( 05:11 mins )

So what do we do? If it is profitable our mind goes up, if it is loss our mind goes down. We are being tossed up and down up and down. So there are some non-spiritual, so-called non-religious, human beings who have this quality. They don't care. Okay. I am a principled man, quite a number of people are there. So that is called a mature personality, and that is the platform from which we can become moral and spiritual.

So what is the distinction between a mature personality and a moral personality? A Mature personality merely keeps his whole mind under control. Whereas a moral personality… What is morality? You must always remember Swāmi Vivekānanda’s definition of morality. What is morality? ‘Considering the other, as equal to oneself’. So we never do anything bad to ourselves. Unknowingly we might do. But knowingly we never do it. Same way, knowingly a moral person never does anything to the other person.

A beautiful word has been used in bhagavad-gita-

''आत्मौपम्येन सर्वत्र'' ( ''ātmaupamyena sarvatra'' ) Samadarṣi - Ātmā - That is one self. Just as one looks upon oneself, a moral person looks upon everyone exactly in the same light. So how do we look upon us? We don't want anybody to be an enemy of ours. Is there anybody who says I desire an enemy? So therefore we should also never become inimical to other people. We do not wish other people hate us, to harm us, to hurt us, to rob us, to take away things from us. So, we should also not…This is the whole of…

One Rabbi. You know, what is a Rabbai? A Jewish teacher is called a Rabbi. A Rabbai was asked by one man - ‘Rabbi please, I don't have much time, tell me all about Judaism very shortly’. And he gave this - ‘Do unto others what you wish others to do unto yourself. If you have understood it, you have understood the whole of Judaism, the whole of religion, the whole of spirituality. Rest is commentary’.

That is the truth. But what is the truth? That there is, really speaking, no difference between us and the other people. That we make the differentiation is because of what? Avidyā – Ajñāna, ignorance. I am different you are different. In fact, we are not at all different. Is it such a big ideal, High ideal, that it is irrational? No.

So we give the example - when you enter into dream state, do you see the same world? Same world. If I am taking class, if you are dreaming that I'm taking class, you see me, you see yourself, you see other people also. Isn’t it? At that time do you see any identity with anybody? Do you feel I am Swāmi? You don't feel. Swāmi is different, I am different. Everyone is different. The table is different. Everything is different, isn't it?

But when you come out of dream state, Who had become the whole dream world? Only one person! You have divided yourself into infinite number of parts, and considering each part is totally different. If in that class, in your dream, if I were telling you that there is no difference, you will not believe me. But you will not dare to deny me, contradict me. But you will not believe me, but when you wake up you say, ‘Arre, it is I who created every object in the dream world’. Isn’t it?

Then I said, ‘You see this Swāmi as different. On that day in your dream the Swāmi spoke excellently. Upon waking up, tell me who spoke? Who spoke? Me! Yeah! So you see we are attributing it to other person but actually that is none other than ourselves.

( 10:39 mins )

Come to the Advaita point now. When you are looking at Swāmi Vivekānanda, when you are looking at Sri Rāmakrishna, do you feel that you are anywhere near them? Do you feel that you it is you, in the form of Swāmi Vivekānanda, giving lectures in Chicago parliament of religions. You won't think like that but upon waking up from this waking State what do you say? I was Vivekānanda, I was Sri Rāmakrishna. The entire waking state in which Swāmi Vivekānanda spoke was a dream of the Ātman. So who spoke at the parliament of religions?

Just as in your dream, in my name you are giving lecture, isn't it? I'm only giving positive ideas. Suppose that day the Swāmi’s lecture was full of bunk. Who gave that lecture? So there also you make a discrimination. No, no if it is bunk it is Swāmi, if it is good it is me. That's what we are all doing it here.

So when we wake up from the delusion, the mirage, of this waking State… Just as we come to the waking state from dream state, this becomes a dream when? When we wake up. When does the dream world become dream? Only when we wake up. Until that time it's not a dream world, it’s a fully waking world.

What is the point now? In the dream world, upon waking up, we look up on it as - I had become the whole lot. I played with myself. I was my friend. I was my enemy. I was the rich man. I was the poor man. I was the best person. I was also the worst person. Same thing will come.'' ''

''आत्मौपम्येन सर्वत्र समं पश्यति'' ( ''ātmaupamyena sarvatra samaṁ paśhyati'' )

So these are called samadharshis. We will come to that. This is called being a moral person. So what is the difference between… a mature person is the best of rational human beings; a moral person is one not doing some good, goody goody, but he who identifies himself with everything in this world including with a dog, a cow, an elephant, eater of dog and a humble Brahmana.

''विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि |''

''शुनि चैव श्वपाके च पण्डिता: समदर्शिन: ||'' BG ''5:18||''

''vidyā-vinaya-sampanne brāhmaṇe gavi hastini''

''śhuni chaiva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ''

Okay. So this is what we discussed any questions with regard to that?

A person will become in fact more effective. Why? I'm telling you the reason. When you consider somebody as your friend, your motive is warped. When you consider someone as your enemy. again your motivation is completely warped. This is called Rāga and Dvesha, and they reduce your common sense, they reduce your focus. And to that extent you become less effective. Whereas when you know everybody is me, there would be only love. And where there is love, whatever you do will be the most loving act.

I'll give an example. See if you are if you have taken up a job to care for another child, child care you know. You won't have that much of Love towards the children, because you know they are not your children. You are only a salaried person. But suppose you are looking upon your own children. How will you do then? Because you love your children, every act that you perform for them is a loving act. Will it be a drudgery? Will it be boring act? You understand now. It is very effective.

( 15:41 mins )

In fact, Swāmi Vivekānanda says something in His Karma Yogā. ‘Selflessness is very paying. That means you get more dividends out of selflessness than selfishness. But people don't have that patience to work it out’. Marvellous statement! Every statement that comes from Swāmi Vivekānanda’s mouth is a truth. Ms MacLeod, She attended the Swami's class first time, then she came out and issued a statement, ‘The first word Swāmiji uttered is truth. The second word Swāmiji uttered is truth. Afterwards, whatever He uttered was nothing but truth’.

And that is true. It is not exaggeration, because, God Himself is talking in a human form. “I am a voice without a form”. Who was speaking? Sri Rāmakrishna. Who was Sri Rāmakrishna? Divine Mother. Who is Divine Mother? God. And who is God? Yourself. This is Advaita Vedānta. There is no separate God.

Okay, so having described… this is the most wonderful… So what is the first goal of every human being? To become a real mature personality. Until that time we pay heavily. It is not only an ideal, It also is the most profitable thing in the world. Who will be the happiest person? A person who is not affected by anything that happens in this world, he is the happiest person in this world.

Whereas you see, somebody hurts you at 11:30. Twelve o’ clock is your lunch time. Will you enjoy your lunch? You are going to Brood. And with every brooding the hurt increases. First, It is only a thought. Then it becomes hurt. Then you become that hurt. The more you grow - your anger, your hurt, and your sense of Revenge, everything increases, isn't it?

See how it grows. Because you are exercising it. Same exercise, you also do in thinking about God, that also will grow. Yes.

It is something very interesting. Yes. You see, I'm telling you something about Deep psychology. You have made a statement. It is very easy to wake up from the this dream to our waking state. But the same problem - when I am talking there, that is a waking state. Then you make the statement. The dream I had in my dream, to come back from that dream was very easy. But from this waking state to wake up is a very difficult thing.

Actually it is not difficult. How much time does it take for you to go to dream? You don't know about time. If you're counting the time, - ‘at this time, I fell asleep, I had a dream’ - that's not a dream. So our perception of time both in dream and waking is exactly the same. But now you are talking not from the dream point of view. You are talking about dream from the Waking point of view. But if we were discussing in your dream about this, you will make exactly the same statement - ‘How long it is going to take to wake up from this dream?’ I hope you're following what I'm trying to tell you.

( 20:29 mins )

Next beautiful words - देहपदे अनुराग ( dehapade anurāg ) - O Lord! I can never attain Devotion to you all by myself. Only when you give… This is the prayer across all religions. The best of this prayers is Gāyatri Mantra. What is Gāyatri Mantra’s essence? We surrender ourselves to you. Please guide my understanding. That's why Bhagavad Gitā is considered an explanation of Gāyatri Mantra.

There the person who is praying is Arjuna. Gāyatri Mantra. The person who is praying in Bhagavad Gitā is called Arjuna. They deity to whom in the Gāyatri Mantra the sādhaka is addressing, in the Bhagavad Gitā He is Krishna. Life is a battlefield. Krishna is the Buddhi, Dhiyo - Dhi! That Buddhi is guiding this sādhaka in the spiritual World by guiding him at every point.

You know, in the yuddha, every point is Sri Krishna - ‘This fellow is not to be finished now. His time has not yet come. But the other fellows time has come, let us quickly finish him and then come back next’. Everything has a Time. So in life also, everything has a time.

* But who is the guide? Sri Krishna.
* What is the Chariot? This body.
* What are those ropes which control the horses? Our mind.
* Who is it that controls? Buddhi ; buddhi .
* Who is the person who is traveling in the Chariot? Jīva, Jīvātma..

Don't say Ātmā, as Ātmā is liberated. Jīvātma. When he is liberated, there is no chariot. Everything disappears because then there is no chariot, there is no Charriator. There was no journey. And there is nothing, no bondage, no Sādhana. No Mukti, no birth, no death. Nothing. Ityeṣā paramārthatā. So this is the truth when we wake up.

What are we talking about? What is Dhi? Dhi means knowledge. What is the knowledge? Sadhana is knowledge. Now we are not concerned about God knowledge. What is the knowledge we need now? Not God knowledge! Sādhana knowledge. What we need now is knowledge of Sādhana. In fact, we don't need God knowledge. We don't need God realization and God cannot give God realization. He need not give. Why? That fact never changes that each soul is potentially Divine. That fact never changes, whether you are under bondage...

It is like a dream. You are in your own room, on your own bed. But you feel that somebody has carried it to a dungeon and put you there. So long as your mind is thinking, that is your reality. When you wake up what happens? You find yourself where? On your own bed. That is the truth. Suppose you find yourself in somebody else's bed, then it is a problem, both the for that fellow also and for you also. This is the truth.

So God need not give realization because what can be given and taken away is not realization. You understand? Moksha is not something to be lost and to be again gained. That's not Mukti. Mukti is that which can never be changed. So, ‘O Lord only you can give me that Devotion’.

And what is Devotion? Knowledge. Dhi means knowledge. What is the knowledge? That Oh Lord You are my own. God is my own is the knowledge that we require.

( 25:21 mins )

You see a mother and child are separated. And that child was there growing. And the mother and the child, practically, they are seeing each other every day. May be he's even working there. But they don’t know what was their relationship. What will be their relationship? Friends, or at the best, you know, employer-employee relationship. And one day they come to know that - this is my son and she is my mother. The moment that knowledge comes, do you need to inject and say, that now that you know each other try to love each other? Is it necessary? The moment that knowledge comes instantaneously the love comes. Because knowledge is love but that knowledge how can it come? Only by the grace of God.

मनुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः ( manuṣyatvaṃ mumukṣutvaṃ mahāpuruṣasaṃśrayaḥ )

So everything, in our state, is the great grace of God. There is no other way. That is why Gāyatri Mantra Is a prayer, ‘O Lord, I am without knowledge. You please grant me knowledge’. Knowledge is Bhakti.

Rāmānuja has outlined it beautifully. In some respects Rāmānuja excels Shankarāchārya in conveying to us certain things. According to Shankara first you practice Karma-yogā. What is the result? Karma-yogā is equivalent to Chitta shuddhi, Chitta ekāgrata, Chitta Vaishalyata, then Ātma-jijyāsa – 4 results will come. After that, practice Upāsana. He calls it Bhakti-yogā.

What is Bhakti-yogā? Not devotees Bhakti-yogā. This is Upāsana. What is Upāsana? Nidhidhyāsana. You meditate deeply upon – Saguṇa Sākāra Īshwara - a personalized God. That will equip us with the fitness to practice, again, what is called, real Jñāna-yogā. This is somewhat Okay.

But Rāmānuja, first Karma-yogā. What does Karma-yogā do? Chitta shuddhi. What does Chitta shuddhi give us? It gives knowledge of two things - Who is God? Who am I? The moment that knowledge comes, like a child united with mother. This is my mother. This is my child. Immediately that knowledge turns into Bhakti. Chitta shuddhi, Jñāna and Bhakti.

According Shankarāchārya Chitta shuddhi, Bhakti and Jñāna. Of course, ultimately, there is not much difference, but this is much more natural for us.

So that is why Swāmi Vivekānanda writes,

'''Deho - means give'''. '''Pade - to Your Lotus feet. Anurāg - unmotivated love'''.

What should be really asked for? Love! What type of love? Love, for the sake of love. I don’t want my love for you, my devotion to you to get something else. It should not become a means of obtaining something else. It should not be an instrument for getting something else.

Like Dhruva. At first, he practiced devotion for what purpose? He wanted one Kingdom. So this is the truth. But later on Lord Vishnu appeared. Beautiful story, you know? Then He said, ‘Dhruva, I am pleased with you. What do you want?’ ( God already knows what he wants ) And then God poured a little bit of that water from His conch on to the head of Dhruva. Instantaneously there was understanding. He said, ‘O Lord, I was like a person who was in search of colored glass beads, but obtained a real diamond. Now that I have got a diamond, please do not ask me that whether I want to glass beads. So the kingdom is like glass beads. Before I was ignorant.

( 30:25 mins )

Actually we are also like that. Once we know that God is a diamond and everything belonging to the world is like glass beads, who will want it? That is what Sri Rāmakrishna used to say, If a person meets the emperor, a king. And the king is very pleased with him, ‘Ask what you want from me?’ Which fellow will ask for pumpkin? Unless he is the most stupid fellow in the whole world, he will not ask for a pumpkin. Because anybody can give pumpkins. But a king can give the most precious things in this world.

So there is also a story about pumpkin. So there was a poor fellow and he doesn't have anything to eat. Every day he used to stand at the door of the king. And it was the king's habit, everyday he will come out and give Dāna to the people gathered there and then he will go away. So fellow was a Brāhmana. Everyday he started coming.

So, once it was the king’s birthday. He decided, ‘This poor fellow is coming to me everyday. Today, I will remove all his wants for life’. But unfortunately, he did not think further. He obtained a big pumpkin, made a cut, a small hole, cleverly took out all the inside, filled it up with diamonds, and then covered it. and then as soon as the Brāhmana came, he donated.

Practically every day he was receiving a pumpkin. Today also he received, a bigger pumpkin. So that fellow was so disappointed. He said, ‘Everyday I have to eat this pumpkin. What am I going to do with this? So he decided to sell it.

So one fellow, was doing Pitṛ Tarpana, Shrāddha. He needed to feed many relatives. Pumpkin is the best. So he was in search of a pumpkin. The other fellow was in search of a buyer. And they met each other and very cheap – ‘Do you want pumpkin?’ ‘Yes, Yes. It's a big pumpkin that will do for the Shrāddha’. And he gave it on sale. That fellow happily carried it away.

And again, the next morning he was present. The king was shocked. He asked, ‘Why are you coming again?’ He said, ‘O King, I don't have anything to eat’. ‘Yesterday I gave you a pumpkin, what did you do?’ He said I sold it. Then the king understood he was not destined to become rich. The story has come by the way.

Who wants to… By going to God, knowing what God is, who will want pretty things? That's why when Naciketa went to Yamadharma Rājā, Yamadharma Rājā gave him how many boons? How many? Four! First He gave only three. And second-boon was how to go to heaven. And Yamadharma Rājā taught him, ‘This is the ritual which will take anyone to Heaven.’ Only once He told him. And then, ‘You tell me now, what did you understand?’ —— Without giving up a comma, a full stop, exclamation mark, a dash, he repeated the whole lot. Because he was, only once he needs to hear it - Eka Shrutidhara.

Yamadharma Rājā, was so pleased, He gave him a garland. That is called Karma-phala garland. That is to say, without doing anything you get the result of doing it. You understand what I'm talking about? This is the fourth boon.

Now three boons, you know, you forgot in between he give an extra boon, fourth boon. ( That’s why you have to attend the classes again and again until it stays in the mind ).

( 35:37 mins )

So, how to obtain unmotivated love towards God – dehapade anurāg - What anurāg? Anurāg is a very beautiful world.

Rāga means tremendous attachment. We are already having tremendous Rāga dvesha. But this Rāga, first of all, will not have any opposite. There is no dvesha, only love.

But that itself is not sufficient. It is accompanied, pre-accompanied, It goes forward - Anu - means before that you have to do something. What is it? Practice selflessness for a long time. And the same selflessness will also ask God, ‘I don't want anything. I just want to love you’. To such an extent…

Two things he says -

# ‘I don't want you to love me. That is not a condition of my love’. What is our love? If I love you, you also have to love me.
# The second is our love always expects something. As we say in Telugu language, ‘Māmā, when I come to you, what will you give me? And when you come to me, what will you bring for me?’ It works both ways.

By the way, you know, all the Indians who have got relatives in the Western countries, they think they are all Bill Gates. When they come to visit their relatives, they expect them - When you come what will you bring? When we go to visit you, what presents are you going to give to us so that we can bring them back.

Once I brought, some Swāmi wanted first-class foreign-made chapels, shoes. I brought them, and he opened, his face fell. It was written ‘Made in India’. How do I know? Because they are made in China, Taiwan and other places. There is a very famous shoe company Clark's - They're not made there. All clothes are made in India. Dresses are made in India, and in poor Villages, China, Taiwan and all those all those places, Bangladesh. Only they put their own name and then they come here.

Anyway, so what is the way? Motiveless devotion. Two things - ‘I don't expect you to love me. Treat me as you as your biggest enemy, virulent enemy, I don't care second. I don't expect any result from it because it is love for the sake of love, I don't want anything.

How to obtain that love? Nārada gives the clue. What is that?

mukhyatas tu mahat-kṛpayaiva bhagavat-kṛpā-leśād vā –

* Mukhyatas - primary way of obtaining this Devotion to God is
* Mahat-kṛpayaiva - by the grace of a Mahāpurusha alone.
* or Bhagavat-kṛpā-leśād vā - a little bit of God's grace. How much? One drop of God's grace is more than sufficient to make me an ahetuki bhakta

. What a wonderful thing It is. Actually there is no difference.

Thasmin tharjane bedha abava: Thasmin - in God, tharjane- his people, his devotees, bedha abava:- there is no difference between God and His devotees. Why because who are his devotees true devotees. They have completely surrendered themselves to God, so there is no separateness there. So if we can get Guru kripay Mahad, kripay is equivalent to getting Bagavad kripa. Leshatva : And that is this is the only way – dehapothey Anurâg.

How to obtain Mahad krupa.''“tad viddhi praṇipātena paripraśhnena sevayā “(4 g34) '' so - ''viddhi'' here means not asking not getting answers obtain that knowledge through. Self-surrender ''praṇipātena means what? Pranama.'' Means what? Complete surrender and by asking him the right thing. don't go on asking. Asking the right thing.

Kumbagarna Wanted to ask the right thing. He asked the wrong thing. What did he wanted right thing? I must have an unrivaled power. Nobody can beat me. I will beat everybody. what did he ask six months once I eat, six months I sleep. who made him talk like that. God Saraswathi Devi.

So you may go for one thing and we ask for something else. It was a funny incident. There was one what is his name? He used to serve the holy mother. Chandru. So this chandru was an orphan boy. His brother kicked him out. So he took shelter under holy mother. She initiated him and then employed him there and he had unprecedented freedom to visit Sarada Devi - Holy mother at any time.

He can go inside. so he became a little bit egotistical. I have got that freedom. I can ask Mother whatever I want. Swami Madhavanandaji, he Understood it. One day early morning they were brushing their teeth. Hi ! Chandru, Can you do one thing. He said what? Can you go to mother and Ask something. He said okay. Okay, tell me what is it quick quick quick. He said ask her “give me mukthi mother.

Just one minute, I will go upstairs, ask Her, and come down and give you the answer. So he started while climbing his feet had become laden. Later, like little and started trembling by the time you reach the very first floor, he is completely motionless, speechless. of moral support iswara even to the mother was sitting for Pooja and she looked at him. What do you want? Prasad. (Big Laughter)

He took some Prasad as though we have got freedom. She gave the freedom. who gave the freedom. She gave the Freedom. So you can't take that freedom unless she gives Freedom give me mukthi, nobody can ask. That is the truth. So what is the way to get to the anurâg, be humble and say oh Lord. I Want Your Grace by your grace lift me up. There is no other way. But The best thing is mahad Kripa. The Company of great people which means the grace of great people.

Nirbhaya- Fearless. How do we know a person is progressing in spiritual life? First description of the Avatara, he is a Nirbhaya. That's why when Yagnavalkya gave the teaching to Janaka and Janaka understood it became enlightened and Guru gives a certificate – abhayam vi prapthosi Janaka. Oh Janaka, you attained fearlessness. That is what is he telling you have realized who you really are. so beautiful word.

Bhaya means fear. Fear comes from what earlier we discussed in Bhagavad-Gita. Kamaath krodha, krodha means Bhaya here.

''vita-raga-bhaya-krodhaman-maya mam upasritah''

''bahavo jnana-tapasaputa mad-bhavam agatah'' (4G10)

so ''bhaya'' comes from two causes. You know, what are they? Fear of losing what one already has; and fear of not getting what one hopes to get. There is no other fear. And realized soul, an Avatara, He will not have any fear. The second reason is that always a desire both the causes are related to desire. An object means what? object of Desire. So if I lose this then my wishes will not be fulfilled. My desires will not be if I lose my let us say car, Then I won't be able to travel; if I lose my refrigerator, I won't be able to store things. Isn't it. the refrigerator is not a cause which we love its capacity to preserve food either. So at the moment it loses its power. What will you do? Throw it out. And sometimes you have to pay money to throw it away.* (Big Laughter)

Big big furniture, old furniture, you have to pay money. Nobody is willing to do that. Okay. So this how does this desirelessness will come only when desirelessness comes fear desire will go away and desire goes away fear goes away. When does a person really attain to desirelessness a fearlessness when there are no desire and when?

Is it going to become desire less when he realizes - I am God I am Brahman. I am infinite. if you are infinite what things are left out for you to desire. There is nothing will be there. This is the greatest truth, you know, so God is always Nirbhaya.

So he says it's a beautiful saying how creation came. The iswara sat down and then he felt fear. Bhaya-, then he thought - what am I hearing from? Besides me there is nothing else. Then somebody went and advised him. the cultivator hit with deeper thinking than this. God. Before srishti. who is that fellow who advised him before srishti. If there's somebody. So he went and Sir so he said, I am not fearful, but I get bored. Eka, eka get bored alone. I get bored. I want some company. Kim aham akarom? What can I do. I am alone. Then he thought why should I fear there is nobody else who can do any harm.

even a house doesn’t fall because there is no house; a wind cannot beat him up because there was no wind at all. What am I afraid? Then He thought BuwhoniMay Bhavan, may I become many. this is an explanation given for elementary school students to explain Why Srishti has come. I'm not going into it. What I'm saying is even sometimes God fears. God has the greatest fear. Putting it a little bit sarcastic. What is the fear? These are the devotees I have I might lose them. These are the devotees I'm expecting to get, they may not become devotees.

Sri Ramakrishna goes for a beautiful story. one fellow who died on a Saturday. He became a ghost and he became bored. He wanted a companion. So he went on running to the smasana and look every Tuesday and Saturday because Hindus have a Superstition anybody who dies on a Tuesday or on a Saturday? They're likely to become ghost.

so, but somebody will do some Shraadhdha , some prayer are he has done some punNya. Nobody is becoming. ultimately became had to was force you to remain alone. So Swami Yathiswaranandaji Maharaj he has written that Adventure and religious life. He quote something very interesting. I think it is that Booker's one of his other books is a very there was a very famous psychiatrist in his time 1930s. He had written a beautiful book “release from nervous tension”. And in that, that psychiatrist was quoting all my patients can be divided into two categories those who want to get married unable to get married. Those who are married they want to get out of marriage and are unable to get out. These are the two categories. They have become my patients.

If that psychiatrist had any common sense and if God Appears and gives a boon to him. What do you think? He will ask those who are unmarried? Let them not get married those who got married let them never get unmarried because all of them will come become his patients. (Big Laughter) Understand.

At last, Okay. Nirbhaya - Fearless. So Abhayam praptosi vi Janaka: fear comes from two Factor Fear of losing and fear of not getting one’s wishes. Also a person becomes Fearless because he realizes there is no one besides me; and who is God? Therefore he alone becomes the Atman alone is fearless.

Then, he will not be afraid at all. Then another one characteristic of Avatara is completely Fearless, but during the time of Sadhana he might appear to be fearful. He might pretend to be fearful. Why am I telling this one? Because you read gospel or Great Master. One Day a great pundit had to visit Sri Ramakrishna. From Morning his blood pressure has a risen. He was asking everybody and you be here with pundit is supposed to be coming you be here, you be here.

And then he was running to Jav Tala. Toilet. Every few minutes he was running to the Toilet. Is it a characteristic of nirbhayathvam or bhayathvam? So, how do you explain it?

Krishna ran away from Jarasandha. He pretended to run away finally finally runs away. Where did he settle it from Mathura to All the way to Dwaraka. Do you know why he chose Dwaraka?

17 times jarasandha had declared war against him. 17 times. He pretended to be running. Then this jarasandha’s soldiers will run and then he will destroy the whole lot. Jarasandha will go back, gather other remaining men. 17 times like Gazni Muhammad? Laying siege of Somanath Temple.

Somanath Temple. 17 times. 18th time they said now it is time to shift to do Dwaraka. Why did he choose Dwaraka? Because, either I conquer or I will drown myself in the ocean. Mm-hmm. It is said as soon Sri Krishna left the body, the whole sea came and submerged Dwaraka. They say there are some kind of reminiscence are there.

What we are talking? They pretended to be fearful because sometimes they assume deliberately human nature, especially the nature of a child. Sri Ramakrishna had only two Natures. One is a child another is the divine guru. So as soon as the pundit came, Absolutely. He said do you know mother kept to my mind so high and started looking upon them as earthworms.

earthworms, so they are not really frightened of death. They are not frightened of death. What else Can you do? A person who says I am not the body, I am not in mind. What can you do to that person? Alexander the Great that story is told you know. Alexander the Great was in north India. Fortunately he did not go anywhere, because his own soldiers rebelled. Otherwise, he would finished India. So he heard of a great Yogi. Swami Vivekananda quotes this and then he went there early. It was winter season. Yogi was sitting in the sun to get a little bit of warmth. Oh this man was a very tall man, you know Greek so he stood there. I heard you are a great Yogi. He said that I am a great Yogi. Is there anything that I can do?

Yes. You are standing the sun falling upon me in between get out. He understood. no man can speak to him like that. Then they discussed a lot of things Alexander was so impressed. He said if this I would take you to my Greece and you will be my main philosopher. In those days, That was the custom. Yogi said thank you very much. But I don't want to go. Do you know who to whom are you replying? I know. I can kill you. He laughed and said this is the biggest greatest lie I ever heard in my life. I am Deathless & this fellow says I will kill you.

So you can understand. You know, when you have walking in the sunlight Your Shadow follows you. if somebody threatens, I will kill your Shadow. What would be your reaction? Do whatever you like, but there are certain rules and regulations when you are walking with your Guru, You should never put your foot on even and the shadow of your Guru.

Yeah, Nirbhaya gatasamsaya -is absolutely bereft of all doubts. So here is first thing we have to understand, when do doubts come and when doubts cannot arise. Two conditions. What is it when you know, something indirectly doubts may come. That's why shravana. when you see you hear about something you are never experienced it doubts will come.

but when you are directly pursuing something even if the whole world doubts about your realization, you will have no doubts, because it is your direct experience. That is what all these great Souls, even a jeevan Muktha. You take one. Tell him I doubt Whether you have got any. Realization. He will not hesitate. you tell it to a not spiritual person who is pretending to be a spiritual person. You are not a spiritual person. You understand what I'm talking. You go to a so-called spiritual person who is not really a spiritual person and tell him you are not spiritual. He will get so angry. Thereby proving (Big Laughter)specially is ranging not spiritual. you go to a spiritual person and tell him you are not spiritual. He will be the first person to say you're absolutely right.

He will never say I am spiritual. If somebody by mistake considered I am completely non-spiritual you are right and proving there by that at least this person has progressed in spiritual life. Yeah. This is the truth. So a person who is beholding himself I am not the body, I am not the mind, what remains. I am The atman you cannot be cannot have any doubt.

How to doubt is only about what about atman whether God exists like that Etc? That is why Swami Vivekananda went & asked him. Have you seen God, why did he ask that question? I want you to reply. I want you to think. Why did Swami Vivekananda ask that question? Because so many people in those days were talking We Are Spiritual people. He went even to many leaders and asked have you seen God? They said Not only that some people frankly said no, we have not seen God we are praying. But some fellows did not admit it. Indirectly, they want to give the impression that we don't want to talk. But we are you seers of God. So one person he said no. No, you are a yogi your eyes are yogi’s eyes, if you pray you will realize. He never replied that question. So Swami Vivekananda had doubts.

Yes. Sri Ramakrishna once asked many people say I am an incarnation of God. Swami Vivekananda said until I know it let thousand people speak, I am not going to believe. He said, Frankly he said that one.

So why did Swami Vivekananda go and ask him. Because he did not know who is Sri Ramakrishna until that time. Are you a pretender or are you talking from your direct experience or are you talking like other people from bookish knowledge because they are all well-read people.

What was Sri Ramakrishna’s, categorical reply? I have seen God. That was the answer, Narendra wanted. But Sri Ramakrishna did not stop there. What did he say? Why did he say that?

No, see, how will I may say? Yes, sir. No, how how are you to know? I have seen God. If you see God, then you know that I have seen God I will show you God and he tried he wanted to show you the second time third time and he ran away. Yeah, so some people ask me also “Have you Seen God” I said, no, I have not seen God then there's no way I don't believe you. (Big Laughter)*If you don’t believe me, why did you ask. Because, whatever I say you are not you you prepared already. You don't believe me. If I said I've seen God, But then also you say you don't believe. what can I do?

So gatasamsaya that is why the Mundaka Upanishad the only proof of complete removal - destruction of you

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiśchidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare || 8 ||

only upon beholding the Supreme reality directly. Beholding means not seeing a beholding means knowing I am that Supreme reality. Otherwise, I am seeing you, you are seeing me. What I am seeing is also false what you are seeing me also, This is false. one evening in New York one fellows walking. Suddenly He felt the gut with the butt of a pistol.

And the back of him. “Gave me your wallet”. So he had no option he gave him is wallet and that fellow snatched the wallet and running away. After running Few yards, he showed his gun, heee there are no bullets in this. This fellow also said heee are there is no money in the wallet.* (Big Laughter)

Only a person who becomes one that is called real seeing this is called aparookshan bahuthi this is also called prathyaksha. Our seeing is not prathyaksha. It is called paroksha. We can talk about it some other day. So only when a person has direct experience about himself, I am that Supreme reality. That is called aparookshan bahuthi.

Why do I say Supreme reality, because reality has been defined as in two ways that reality which seems to be reality. But which changes every time is temporary reality; which we are all experienced. Vyavaharika sathya. That reality which never changes at any time. There is no past, present or future about it. That is the Supreme.

Changeless entity is Supreme reality. Anything that is changing. So if I say I'm the body it is true for a moment in one moment. The body can change and we have an accident even lose a limb. I am a poor man may win a lottery ticket. He was a poor man. Now what has become rich one changed.

Rich people become poor; poor will become rich. This is the change that is happening. So that is not reality. When a person knows I am that highest reality that is called the dharshan, that is called a paroksha anubooty that is called prathyaksha. when you are looking at me, you're not looking at me directly.

My information has gone into your through your eyes; and then your mind has already a certain preconceived ideas about me; and it puts that coating oh this is Swami good or bad great or not.

therefore that is not called really prathyaksha direct experience. This is not direct. What is the direct experience to become completely one with it? Whatever Remains separate is indirect. Whatever becomes one is direct. when a person has the direct experience Gata Samsaya:. So we will stop here. They said so many ideas are coming, you know beautiful ideas, but you have to remember it simply hearing it fortunately or unfortunately, God has given two ears one to listen to another to Throw it out. Keep those points the moment I say. I don't need to repeat it. You should be able to understand. Then we can move very fast.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 09 on 16 June 2019

2024-11-25T12:35:33Z

R verma:

So, we continue our talk, on Avatāra. In our last class we discussed about what it is to be a human being. We are all human beings, and yet we do not deserve, really, to be called human beings. There is no difference… As the Sanskrit proverb goes Ahāra, Nidra, Bhaya, and Maithana. The body is a body. But there is one difference - Viveka.

What is Viveka? Usually it is translated as discrimination. Discrimination always means between what is better and what is not better. But that is not the only thing. We also use the word in a slightly negative connotation, what is called racial discrimination, gender discrimination, caste discrimination. But there also, the idea behind it is - who is superior? Who is inferior? Whether their logic proves them to be right or wrong is not the point. That's not what we are discussing. It is misused.

But what is meant is that human beings alone have the capacity to be intuitive. Because, discrimination requires intuition. Not merely logic or reason. That is the specialty. It is there in a greater proportion than in animals. Because they also have discrimination. Which food is tender, and which not? Even tigers discriminate. If there are two human beings, who is more tender, juicy, edible, etc & long lasting?

So we have to use our discrimination. Aristotle had said, ‘Man is a social animal’. More or less it is right. Man is a rational animal. That to me seems to be not a very good definition. What should be - Man is potentially rational. He has the Capacity to use reason, but not that he is always using it.

Okay. So what is it to be the best of human beings? We discussed it, very briefly though. Mature personality, a Mature minded person. Sri Rāmakrishna uses a mature Vidyā, Vidyā Māyā - Kāchā āmi, Pākkā āmi - an unripe ego, a ripe ego. That’s exactly…. What is a ripe ego? A ripe ego doesn't live in the clouds. He lives very practically. Probably, down to earth is what we call in English language. That is the best term. And, yet his mind is pitched to the highest tune.

So in Brief, he is a gentleman, he is a loving person, caring person, humorous person and full of love and Kshama (Forgiveness). So briefly we discussed. Do you have any questions about what we discussed last week, about a mature personality?

In fact If we really think deeply all the Sādhana catuṣṭaya sampatti is meant for what? To obtain, to become a mature personality say for example,

''सुखदु:खे समे कृत्वा ( sukha-duḥkhe same kṛitvā ) -'' whether you are happy or unhappy, whether it is cold or hot, whether somebody honors or dishonors, whether you win or you lose, whatever the condition, a Mature person does not really delay all these things. He doesn't deny all these things. But he keeps his mind calm and quiet.

( 05:11 mins )

So what do we do? If it is profitable our mind goes up, if it is loss our mind goes down. We are being tossed up and down up and down. So there are some non-spiritual, so-called non-religious, human beings who have this quality. They don't care. Okay. I am a principled man, quite a number of people are there. So that is called a mature personality, and that is the platform from which we can become moral and spiritual.

So what is the distinction between a mature personality and a moral personality? A Mature personality merely keeps his whole mind under control. Whereas a moral personality… What is morality? You must always remember Swāmi Vivekānanda’s definition of morality. What is morality? ‘Considering the other, as equal to oneself’. So we never do anything bad to ourselves. Unknowingly we might do. But knowingly we never do it. Same way, knowingly a moral person never does anything to the other person.

A beautiful word has been used in bhagavad-gita-

''आत्मौपम्येन सर्वत्र'' ( ''ātmaupamyena sarvatra'' ) Samadarṣi - Ātmā - That is one self. Just as one looks upon oneself, a moral person looks upon everyone exactly in the same light. So how do we look upon us? We don't want anybody to be an enemy of ours. Is there anybody who says I desire an enemy? So therefore we should also never become inimical to other people. We do not wish other people hate us, to harm us, to hurt us, to rob us, to take away things from us. So, we should also not…This is the whole of…

One Rabbi. You know, what is a Rabbai? A Jewish teacher is called a Rabbi. A Rabbai was asked by one man - ‘Rabbi please, I don't have much time, tell me all about Judaism very shortly’. And he gave this - ‘Do unto others what you wish others to do unto yourself. If you have understood it, you have understood the whole of Judaism, the whole of religion, the whole of spirituality. Rest is commentary’.

That is the truth. But what is the truth? That there is, really speaking, no difference between us and the other people. That we make the differentiation is because of what? Avidyā – Ajñāna, ignorance. I am different you are different. In fact, we are not at all different. Is it such a big ideal, High ideal, that it is irrational? No.

So we give the example - when you enter into dream state, do you see the same world? Same world. If I am taking class, if you are dreaming that I'm taking class, you see me, you see yourself, you see other people also. Isn’t it? At that time do you see any identity with anybody? Do you feel I am Swāmi? You don't feel. Swāmi is different, I am different. Everyone is different. The table is different. Everything is different, isn't it?

But when you come out of dream state, Who had become the whole dream world? Only one person! You have divided yourself into infinite number of parts, and considering each part is totally different. If in that class, in your dream, if I were telling you that there is no difference, you will not believe me. But you will not dare to deny me, contradict me. But you will not believe me, but when you wake up you say, ‘Arre, it is I who created every object in the dream world’. Isn’t it?

Then I said, ‘You see this Swāmi as different. On that day in your dream the Swāmi spoke excellently. Upon waking up, tell me who spoke? Who spoke? Me! Yeah! So you see we are attributing it to other person but actually that is none other than ourselves.

( 10:39 mins )

Come to the Advaita point now. When you are looking at Swāmi Vivekānanda, when you are looking at Sri Rāmakrishna, do you feel that you are anywhere near them? Do you feel that you it is you, in the form of Swāmi Vivekānanda, giving lectures in Chicago parliament of religions. You won't think like that but upon waking up from this waking State what do you say? I was Vivekānanda, I was Sri Rāmakrishna. The entire waking state in which Swāmi Vivekānanda spoke was a dream of the Ātman. So who spoke at the parliament of religions?

Just as in your dream, in my name you are giving lecture, isn't it? I'm only giving positive ideas. Suppose that day the Swāmi’s lecture was full of bunk. Who gave that lecture? So there also you make a discrimination. No, no if it is bunk it is Swāmi, if it is good it is me. That's what we are all doing it here.

So when we wake up from the delusion, the mirage, of this waking State… Just as we come to the waking state from dream state, this becomes a dream when? When we wake up. When does the dream world become dream? Only when we wake up. Until that time it's not a dream world, it’s a fully waking world.

What is the point now? In the dream world, upon waking up, we look up on it as - I had become the whole lot. I played with myself. I was my friend. I was my enemy. I was the rich man. I was the poor man. I was the best person. I was also the worst person. Same thing will come.'' ''

''आत्मौपम्येन सर्वत्र समं पश्यति'' ( ''ātmaupamyena sarvatra samaṁ paśhyati'' )

So these are called samadharshis. We will come to that. This is called being a moral person. So what is the difference between… a mature person is the best of rational human beings; a moral person is one not doing some good, goody goody, but he who identifies himself with everything in this world including with a dog, a cow, an elephant, eater of dog and a humble Brahmana.

''विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि |''

''शुनि चैव श्वपाके च पण्डिता: समदर्शिन: ||'' BG ''5:18||''

''vidyā-vinaya-sampanne brāhmaṇe gavi hastini''

''śhuni chaiva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ''

Okay. So this is what we discussed any questions with regard to that?

A person will become in fact more effective. Why? I'm telling you the reason. When you consider somebody as your friend, your motive is warped. When you consider someone as your enemy. again your motivation is completely warped. This is called Rāga and Dvesha, and they reduce your common sense, they reduce your focus. And to that extent you become less effective. Whereas when you know everybody is me, there would be only love. And where there is love, whatever you do will be the most loving act.

I'll give an example. See if you are if you have taken up a job to care for another child, child care you know. You won't have that much of Love towards the children, because you know they are not your children. You are only a salaried person. But suppose you are looking upon your own children. How will you do then? Because you love your children, every act that you perform for them is a loving act. Will it be a drudgery? Will it be boring act? You understand now. It is very effective.

( 15:41 mins )

In fact, Swāmi Vivekānanda says something in His Karma Yogā. ‘Selflessness is very paying. That means you get more dividends out of selflessness than selfishness. But people don't have that patience to work it out’. Marvellous statement! Every statement that comes from Swāmi Vivekānanda’s mouth is a truth. Ms MacLeod, She attended the Swami's class first time, then she came out and issued a statement, ‘The first word Swāmiji uttered is truth. The second word Swāmiji uttered is truth. Afterwards, whatever He uttered was nothing but truth’.

And that is true. It is not exaggeration, because, God Himself is talking in a human form. “I am a voice without a form”. Who was speaking? Sri Rāmakrishna. Who was Sri Rāmakrishna? Divine Mother. Who is Divine Mother? God. And who is God? Yourself. This is Advaita Vedānta. There is no separate God.

Okay, so having described… this is the most wonderful… So what is the first goal of every human being? To become a real mature personality. Until that time we pay heavily. It is not only an ideal, It also is the most profitable thing in the world. Who will be the happiest person? A person who is not affected by anything that happens in this world, he is the happiest person in this world.

Whereas you see, somebody hurts you at 11:30. Twelve o’ clock is your lunch time. Will you enjoy your lunch? You are going to Brood. And with every brooding the hurt increases. First, It is only a thought. Then it becomes hurt. Then you become that hurt. The more you grow - your anger, your hurt, and your sense of Revenge, everything increases, isn't it?

See how it grows. Because you are exercising it. Same exercise, you also do in thinking about God, that also will grow. Yes.

It is something very interesting. Yes. You see, I'm telling you something about Deep psychology. You have made a statement. It is very easy to wake up from the this dream to our waking state. But the same problem - when I am talking there, that is a waking state. Then you make the statement. The dream I had in my dream, to come back from that dream was very easy. But from this waking state to wake up is a very difficult thing.

Actually it is not difficult. How much time does it take for you to go to dream? You don't know about time. If you're counting the time, - ‘at this time, I fell asleep, I had a dream’ - that's not a dream. So our perception of time both in dream and waking is exactly the same. But now you are talking not from the dream point of view. You are talking about dream from the Waking point of view. But if we were discussing in your dream about this, you will make exactly the same statement - ‘How long it is going to take to wake up from this dream?’ I hope you're following what I'm trying to tell you.

( 20:29 mins )

Next beautiful words - देहपदे अनुराग ( dehapade anurāg ) - O Lord! I can never attain Devotion to you all by myself. Only when you give… This is the prayer across all religions. The best of this prayers is Gāyatri Mantra. What is Gāyatri Mantra’s essence? We surrender ourselves to you. Please guide my understanding. That's why Bhagavad Gitā is considered an explanation of Gāyatri Mantra.

There the person who is praying is Arjuna. Gāyatri Mantra. The person who is praying in Bhagavad Gitā is called Arjuna. They deity to whom in the Gāyatri Mantra the sādhaka is addressing, in the Bhagavad Gitā He is Krishna. Life is a battlefield. Krishna is the Buddhi, Dhiyo - Dhi! That Buddhi is guiding this sādhaka in the spiritual World by guiding him at every point.

You know, in the yuddha, every point is Sri Krishna - ‘This fellow is not to be finished now. His time has not yet come. But the other fellows time has come, let us quickly finish him and then come back next’. Everything has a Time. So in life also, everything has a time.

* But who is the guide? Sri Krishna.
* What is the Chariot? This body.
* What are those ropes which control the horses? Our mind.
* Who is it that controls? Buddhi ; buddhi .
* Who is the person who is traveling in the Chariot? Jīva, Jīvātma..

Don't say Ātmā, as Ātmā is liberated. Jīvātma. When he is liberated, there is no chariot. Everything disappears because then there is no chariot, there is no Charriator. There was no journey. And there is nothing, no bondage, no Sādhana. No Mukti, no birth, no death. Nothing. Ityeṣā paramārthatā. So this is the truth when we wake up.

What are we talking about? What is Dhi? Dhi means knowledge. What is the knowledge? Sadhana is knowledge. Now we are not concerned about God knowledge. What is the knowledge we need now? Not God knowledge! Sādhana knowledge. What we need now is knowledge of Sādhana. In fact, we don't need God knowledge. We don't need God realization and God cannot give God realization. He need not give. Why? That fact never changes that each soul is potentially Divine. That fact never changes, whether you are under bondage...

It is like a dream. You are in your own room, on your own bed. But you feel that somebody has carried it to a dungeon and put you there. So long as your mind is thinking, that is your reality. When you wake up what happens? You find yourself where? On your own bed. That is the truth. Suppose you find yourself in somebody else's bed, then it is a problem, both the for that fellow also and for you also. This is the truth.

So God need not give realization because what can be given and taken away is not realization. You understand? Moksha is not something to be lost and to be again gained. That's not Mukti. Mukti is that which can never be changed. So, ‘O Lord only you can give me that Devotion’.

And what is Devotion? Knowledge. Dhi means knowledge. What is the knowledge? That Oh Lord You are my own. God is my own is the knowledge that we require.

( 25:21 mins )

You see a mother and child are separated. And that child was there growing. And the mother and the child, practically, they are seeing each other every day. May be he's even working there. But they don’t know what was their relationship. What will be their relationship? Friends, or at the best, you know, employer-employee relationship. And one day they come to know that - this is my son and she is my mother. The moment that knowledge comes, do you need to inject and say, that now that you know each other try to love each other? Is it necessary? The moment that knowledge comes instantaneously the love comes. Because knowledge is love but that knowledge how can it come? Only by the grace of God.

मनुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः ( manuṣyatvaṃ mumukṣutvaṃ mahāpuruṣasaṃśrayaḥ )

So everything, in our state, is the great grace of God. There is no other way. That is why Gāyatri Mantra Is a prayer, ‘O Lord, I am without knowledge. You please grant me knowledge’. Knowledge is Bhakti.

Rāmānuja has outlined it beautifully. In some respects Rāmānuja excels Shankarāchārya in conveying to us certain things. According to Shankara first you practice Karma-yogā. What is the result? Karma-yogā is equivalent to Chitta shuddhi, Chitta ekāgrata, Chitta Vaishalyata, then Ātma-jijyāsa – 4 results will come. After that, practice Upāsana. He calls it Bhakti-yogā.

What is Bhakti-yogā? Not devotees Bhakti-yogā. This is Upāsana. What is Upāsana? Nidhidhyāsana. You meditate deeply upon – Saguṇa Sākāra Īshwara - a personalized God. That will equip us with the fitness to practice, again, what is called, real Jñāna-yogā. This is somewhat Okay.

But Rāmānuja, first Karma-yogā. What does Karma-yogā do? Chitta shuddhi. What does Chitta shuddhi give us? It gives knowledge of two things - Who is God? Who am I? The moment that knowledge comes, like a child united with mother. This is my mother. This is my child. Immediately that knowledge turns into Bhakti. Chitta shuddhi, Jñāna and Bhakti.

According Shankarāchārya Chitta shuddhi, Bhakti and Jñāna. Of course, ultimately, there is not much difference, but this is much more natural for us.

So that is why Swāmi Vivekānanda writes,

'''Deho - means give'''. '''Pade - to Your Lotus feet. Anurāg - unmotivated love'''.

What should be really asked for? Love! What type of love? Love, for the sake of love. I don’t want my love for you, my devotion to you to get something else. It should not become a means of obtaining something else. It should not be an instrument for getting something else.

Like Dhruva. At first, he practiced devotion for what purpose? He wanted one Kingdom. So this is the truth. But later on Lord Vishnu appeared. Beautiful story, you know? Then He said, ‘Dhruva, I am pleased with you. What do you want?’ ( God already knows what he wants ) And then God poured a little bit of that water from His conch on to the head of Dhruva. Instantaneously there was understanding. He said, ‘O Lord, I was like a person who was in search of colored glass beads, but obtained a real diamond. Now that I have got a diamond, please do not ask me that whether I want to glass beads. So the kingdom is like glass beads. Before I was ignorant.

( 30:25 mins )

Actually we are also like that. Once we know that God is a diamond and everything belonging to the world is like glass beads, who will want it? That is what Sri Rāmakrishna used to say, If a person meets the emperor, a king. And the king is very pleased with him, ‘Ask what you want from me?’ Which fellow will ask for pumpkin? Unless he is the most stupid fellow in the whole world, he will not ask for a pumpkin. Because anybody can give pumpkins. But a king can give the most precious things in this world.

So there is also a story about pumpkin. So there was a poor fellow and he doesn't have anything to eat. Every day he used to stand at the door of the king. And it was the king's habit, everyday he will come out and give Dāna to the people gathered there and then he will go away. So fellow was a Brāhmana. Everyday he started coming.

So, once it was the king’s birthday. He decided, ‘This poor fellow is coming to me everyday. Today, I will remove all his wants for life’. But unfortunately, he did not think further. He obtained a big pumpkin, made a cut, a small hole, cleverly took out all the inside, filled it up with diamonds, and then covered it. and then as soon as the Brāhmana came, he donated.

Practically every day he was receiving a pumpkin. Today also he received, a bigger pumpkin. So that fellow was so disappointed. He said, ‘Everyday I have to eat this pumpkin. What am I going to do with this? So he decided to sell it.

So one fellow, was doing Pitṛ Tarpana, Shrāddha. He needed to feed many relatives. Pumpkin is the best. So he was in search of a pumpkin. The other fellow was in search of a buyer. And they met each other and very cheap – ‘Do you want pumpkin?’ ‘Yes, Yes. It's a big pumpkin that will do for the Shrāddha’. And he gave it on sale. That fellow happily carried it away.

And again, the next morning he was present. The king was shocked. He asked, ‘Why are you coming again?’ He said, ‘O King, I don't have anything to eat’. ‘Yesterday I gave you a pumpkin, what did you do?’ He said I sold it. Then the king understood he was not destined to become rich. The story has come by the way.

Who wants to… By going to God, knowing what God is, who will want pretty things? That's why when Naciketa went to Yamadharma Rājā, Yamadharma Rājā gave him how many boons? How many? Four! First He gave only three. And second-boon was how to go to heaven. And Yamadharma Rājā taught him, ‘This is the ritual which will take anyone to Heaven.’ Only once He told him. And then, ‘You tell me now, what did you understand?’ —— Without giving up a comma, a full stop, exclamation mark, a dash, he repeated the whole lot. Because he was, only once he needs to hear it - Eka Shrutidhara.

Yamadharma Rājā, was so pleased, He gave him a garland. That is called Karma-phala garland. That is to say, without doing anything you get the result of doing it. You understand what I'm talking about? This is the fourth boon.

( 35:22 mins )

Now three boons, you know you forgotten between he give an extra. Boon fourth boon. So have to attend the classes again and again until it fixes yourself. So How to obtain unmotivated love towards God – dheha podhey anurâg - what anurâg. And this Beautiful word anurâg is a very beautiful world. Raga means tremendous attachment.

We are already having tremendous raga dvesha. But this Raga first of all, will not have any opposite. There is no dvesha only love. But that itself is not sufficient. It is accompanied Pre-accompanied. It goes forward Anu. means before that you are to do something. What is it practice selflessness for a long time? And the same selflessness will also ask God. I don't want anything. I just want to love you to such an extreme two things he says, is I don't want you to love me; that is not a condition of my love. What is our love if I love you? You also have to love me. The second is our love is always expect something.

Telugu language, mama when I come to, you what will you give me; and when you come to me, what will you bring for me? It works both ways. By the way, you know, all the Indians who have got relatives in the Western countries. They think they are all Bill Gates. (Big Laughter) They when they come to visit their relatives, they expect them only when you come what will you bring when we go to visit you what presents are you going to Give to us so that we can bring them back.

Once I brought somebody wanted Swami wanted first-class foreign-made chapels-Shoes, I brought them and he opened his face fell. It has written Made in India. (Big Laughter)*. How do I know because there are made in China Taiwan and other places they say very famous shoe company Clark's They're not made there. all clothes Are Made in India. Dresses are Made in India and in poor Villages, China, Taiwan and all those all those places Bangladesh. Only they put their own name and then they come here. Anyway, so what is the way motiveless devotion? If you do two things, I don't expect you to love me treat me as you as your biggest Enemy. worst enemy. I don't care second. I don't expect any result from it because it is love for the sake of love, I don't want anything how to obtain that love narakha gives the clue. What is that?

Mukyadasthu Mahad. Kripayaiva Bhagavad-leShahtva – Mukyatha: primary way of obtaining this Devotion to God is Mahad. Kripayah Eva - by the grace of a Maha purusha alone. or Bagavad kripa Lesha, wha - a little bit of God's grace how much one drop of God's grace is more than sufficient to make me a hahaithuki baktha. What a wonderful thing It is. Actually there is no difference.

Thasmin tharjane bedha abava: Thasmin - in God, tharjane- his people, his devotees, bedha abava:- there is no difference between God and His devotees. Why because who are his devotees true devotees. They have completely surrendered themselves to God, so there is no separateness there. So if we can get Guru kripay Mahad, kripay is equivalent to getting Bagavad kripa. Leshatva : And that is this is the only way – dehapothey Anurâg.

How to obtain Mahad krupa.''“tad viddhi praṇipātena paripraśhnena sevayā “(4 g34) '' so - ''viddhi'' here means not asking not getting answers obtain that knowledge through. Self-surrender ''praṇipātena means what? Pranama.'' Means what? Complete surrender and by asking him the right thing. don't go on asking. Asking the right thing.

Kumbagarna Wanted to ask the right thing. He asked the wrong thing. What did he wanted right thing? I must have an unrivaled power. Nobody can beat me. I will beat everybody. what did he ask six months once I eat, six months I sleep. who made him talk like that. God Saraswathi Devi.

So you may go for one thing and we ask for something else. It was a funny incident. There was one what is his name? He used to serve the holy mother. Chandru. So this chandru was an orphan boy. His brother kicked him out. So he took shelter under holy mother. She initiated him and then employed him there and he had unprecedented freedom to visit Sarada Devi - Holy mother at any time.

He can go inside. so he became a little bit egotistical. I have got that freedom. I can ask Mother whatever I want. Swami Madhavanandaji, he Understood it. One day early morning they were brushing their teeth. Hi ! Chandru, Can you do one thing. He said what? Can you go to mother and Ask something. He said okay. Okay, tell me what is it quick quick quick. He said ask her “give me mukthi mother.

Just one minute, I will go upstairs, ask Her, and come down and give you the answer. So he started while climbing his feet had become laden. Later, like little and started trembling by the time you reach the very first floor, he is completely motionless, speechless. of moral support iswara even to the mother was sitting for Pooja and she looked at him. What do you want? Prasad. (Big Laughter)

He took some Prasad as though we have got freedom. She gave the freedom. who gave the freedom. She gave the Freedom. So you can't take that freedom unless she gives Freedom give me mukthi, nobody can ask. That is the truth. So what is the way to get to the anurâg, be humble and say oh Lord. I Want Your Grace by your grace lift me up. There is no other way. But The best thing is mahad Kripa. The Company of great people which means the grace of great people.

Nirbhaya- Fearless. How do we know a person is progressing in spiritual life? First description of the Avatara, he is a Nirbhaya. That's why when Yagnavalkya gave the teaching to Janaka and Janaka understood it became enlightened and Guru gives a certificate – abhayam vi prapthosi Janaka. Oh Janaka, you attained fearlessness. That is what is he telling you have realized who you really are. so beautiful word.

Bhaya means fear. Fear comes from what earlier we discussed in Bhagavad-Gita. Kamaath krodha, krodha means Bhaya here.

''vita-raga-bhaya-krodhaman-maya mam upasritah''

''bahavo jnana-tapasaputa mad-bhavam agatah'' (4G10)

so ''bhaya'' comes from two causes. You know, what are they? Fear of losing what one already has; and fear of not getting what one hopes to get. There is no other fear. And realized soul, an Avatara, He will not have any fear. The second reason is that always a desire both the causes are related to desire. An object means what? object of Desire. So if I lose this then my wishes will not be fulfilled. My desires will not be if I lose my let us say car, Then I won't be able to travel; if I lose my refrigerator, I won't be able to store things. Isn't it. the refrigerator is not a cause which we love its capacity to preserve food either. So at the moment it loses its power. What will you do? Throw it out. And sometimes you have to pay money to throw it away.* (Big Laughter)

Big big furniture, old furniture, you have to pay money. Nobody is willing to do that. Okay. So this how does this desirelessness will come only when desirelessness comes fear desire will go away and desire goes away fear goes away. When does a person really attain to desirelessness a fearlessness when there are no desire and when?

Is it going to become desire less when he realizes - I am God I am Brahman. I am infinite. if you are infinite what things are left out for you to desire. There is nothing will be there. This is the greatest truth, you know, so God is always Nirbhaya.

So he says it's a beautiful saying how creation came. The iswara sat down and then he felt fear. Bhaya-, then he thought - what am I hearing from? Besides me there is nothing else. Then somebody went and advised him. the cultivator hit with deeper thinking than this. God. Before srishti. who is that fellow who advised him before srishti. If there's somebody. So he went and Sir so he said, I am not fearful, but I get bored. Eka, eka get bored alone. I get bored. I want some company. Kim aham akarom? What can I do. I am alone. Then he thought why should I fear there is nobody else who can do any harm.

even a house doesn’t fall because there is no house; a wind cannot beat him up because there was no wind at all. What am I afraid? Then He thought BuwhoniMay Bhavan, may I become many. this is an explanation given for elementary school students to explain Why Srishti has come. I'm not going into it. What I'm saying is even sometimes God fears. God has the greatest fear. Putting it a little bit sarcastic. What is the fear? These are the devotees I have I might lose them. These are the devotees I'm expecting to get, they may not become devotees.

Sri Ramakrishna goes for a beautiful story. one fellow who died on a Saturday. He became a ghost and he became bored. He wanted a companion. So he went on running to the smasana and look every Tuesday and Saturday because Hindus have a Superstition anybody who dies on a Tuesday or on a Saturday? They're likely to become ghost.

so, but somebody will do some Shraadhdha , some prayer are he has done some punNya. Nobody is becoming. ultimately became had to was force you to remain alone. So Swami Yathiswaranandaji Maharaj he has written that Adventure and religious life. He quote something very interesting. I think it is that Booker's one of his other books is a very there was a very famous psychiatrist in his time 1930s. He had written a beautiful book “release from nervous tension”. And in that, that psychiatrist was quoting all my patients can be divided into two categories those who want to get married unable to get married. Those who are married they want to get out of marriage and are unable to get out. These are the two categories. They have become my patients.

If that psychiatrist had any common sense and if God Appears and gives a boon to him. What do you think? He will ask those who are unmarried? Let them not get married those who got married let them never get unmarried because all of them will come become his patients. (Big Laughter) Understand.

At last, Okay. Nirbhaya - Fearless. So Abhayam praptosi vi Janaka: fear comes from two Factor Fear of losing and fear of not getting one’s wishes. Also a person becomes Fearless because he realizes there is no one besides me; and who is God? Therefore he alone becomes the Atman alone is fearless.

Then, he will not be afraid at all. Then another one characteristic of Avatara is completely Fearless, but during the time of Sadhana he might appear to be fearful. He might pretend to be fearful. Why am I telling this one? Because you read gospel or Great Master. One Day a great pundit had to visit Sri Ramakrishna. From Morning his blood pressure has a risen. He was asking everybody and you be here with pundit is supposed to be coming you be here, you be here.

And then he was running to Jav Tala. Toilet. Every few minutes he was running to the Toilet. Is it a characteristic of nirbhayathvam or bhayathvam? So, how do you explain it?

Krishna ran away from Jarasandha. He pretended to run away finally finally runs away. Where did he settle it from Mathura to All the way to Dwaraka. Do you know why he chose Dwaraka?

17 times jarasandha had declared war against him. 17 times. He pretended to be running. Then this jarasandha’s soldiers will run and then he will destroy the whole lot. Jarasandha will go back, gather other remaining men. 17 times like Gazni Muhammad? Laying siege of Somanath Temple.

Somanath Temple. 17 times. 18th time they said now it is time to shift to do Dwaraka. Why did he choose Dwaraka? Because, either I conquer or I will drown myself in the ocean. Mm-hmm. It is said as soon Sri Krishna left the body, the whole sea came and submerged Dwaraka. They say there are some kind of reminiscence are there.

What we are talking? They pretended to be fearful because sometimes they assume deliberately human nature, especially the nature of a child. Sri Ramakrishna had only two Natures. One is a child another is the divine guru. So as soon as the pundit came, Absolutely. He said do you know mother kept to my mind so high and started looking upon them as earthworms.

earthworms, so they are not really frightened of death. They are not frightened of death. What else Can you do? A person who says I am not the body, I am not in mind. What can you do to that person? Alexander the Great that story is told you know. Alexander the Great was in north India. Fortunately he did not go anywhere, because his own soldiers rebelled. Otherwise, he would finished India. So he heard of a great Yogi. Swami Vivekananda quotes this and then he went there early. It was winter season. Yogi was sitting in the sun to get a little bit of warmth. Oh this man was a very tall man, you know Greek so he stood there. I heard you are a great Yogi. He said that I am a great Yogi. Is there anything that I can do?

Yes. You are standing the sun falling upon me in between get out. He understood. no man can speak to him like that. Then they discussed a lot of things Alexander was so impressed. He said if this I would take you to my Greece and you will be my main philosopher. In those days, That was the custom. Yogi said thank you very much. But I don't want to go. Do you know who to whom are you replying? I know. I can kill you. He laughed and said this is the biggest greatest lie I ever heard in my life. I am Deathless & this fellow says I will kill you.

So you can understand. You know, when you have walking in the sunlight Your Shadow follows you. if somebody threatens, I will kill your Shadow. What would be your reaction? Do whatever you like, but there are certain rules and regulations when you are walking with your Guru, You should never put your foot on even and the shadow of your Guru.

Yeah, Nirbhaya gatasamsaya -is absolutely bereft of all doubts. So here is first thing we have to understand, when do doubts come and when doubts cannot arise. Two conditions. What is it when you know, something indirectly doubts may come. That's why shravana. when you see you hear about something you are never experienced it doubts will come.

but when you are directly pursuing something even if the whole world doubts about your realization, you will have no doubts, because it is your direct experience. That is what all these great Souls, even a jeevan Muktha. You take one. Tell him I doubt Whether you have got any. Realization. He will not hesitate. you tell it to a not spiritual person who is pretending to be a spiritual person. You are not a spiritual person. You understand what I'm talking. You go to a so-called spiritual person who is not really a spiritual person and tell him you are not spiritual. He will get so angry. Thereby proving (Big Laughter)specially is ranging not spiritual. you go to a spiritual person and tell him you are not spiritual. He will be the first person to say you're absolutely right.

He will never say I am spiritual. If somebody by mistake considered I am completely non-spiritual you are right and proving there by that at least this person has progressed in spiritual life. Yeah. This is the truth. So a person who is beholding himself I am not the body, I am not the mind, what remains. I am The atman you cannot be cannot have any doubt.

How to doubt is only about what about atman whether God exists like that Etc? That is why Swami Vivekananda went & asked him. Have you seen God, why did he ask that question? I want you to reply. I want you to think. Why did Swami Vivekananda ask that question? Because so many people in those days were talking We Are Spiritual people. He went even to many leaders and asked have you seen God? They said Not only that some people frankly said no, we have not seen God we are praying. But some fellows did not admit it. Indirectly, they want to give the impression that we don't want to talk. But we are you seers of God. So one person he said no. No, you are a yogi your eyes are yogi’s eyes, if you pray you will realize. He never replied that question. So Swami Vivekananda had doubts.

Yes. Sri Ramakrishna once asked many people say I am an incarnation of God. Swami Vivekananda said until I know it let thousand people speak, I am not going to believe. He said, Frankly he said that one.

So why did Swami Vivekananda go and ask him. Because he did not know who is Sri Ramakrishna until that time. Are you a pretender or are you talking from your direct experience or are you talking like other people from bookish knowledge because they are all well-read people.

What was Sri Ramakrishna’s, categorical reply? I have seen God. That was the answer, Narendra wanted. But Sri Ramakrishna did not stop there. What did he say? Why did he say that?

No, see, how will I may say? Yes, sir. No, how how are you to know? I have seen God. If you see God, then you know that I have seen God I will show you God and he tried he wanted to show you the second time third time and he ran away. Yeah, so some people ask me also “Have you Seen God” I said, no, I have not seen God then there's no way I don't believe you. (Big Laughter)*If you don’t believe me, why did you ask. Because, whatever I say you are not you you prepared already. You don't believe me. If I said I've seen God, But then also you say you don't believe. what can I do?

So gatasamsaya that is why the Mundaka Upanishad the only proof of complete removal - destruction of you

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiśchidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare || 8 ||

only upon beholding the Supreme reality directly. Beholding means not seeing a beholding means knowing I am that Supreme reality. Otherwise, I am seeing you, you are seeing me. What I am seeing is also false what you are seeing me also, This is false. one evening in New York one fellows walking. Suddenly He felt the gut with the butt of a pistol.

And the back of him. “Gave me your wallet”. So he had no option he gave him is wallet and that fellow snatched the wallet and running away. After running Few yards, he showed his gun, heee there are no bullets in this. This fellow also said heee are there is no money in the wallet.* (Big Laughter)

Only a person who becomes one that is called real seeing this is called aparookshan bahuthi this is also called prathyaksha. Our seeing is not prathyaksha. It is called paroksha. We can talk about it some other day. So only when a person has direct experience about himself, I am that Supreme reality. That is called aparookshan bahuthi.

Why do I say Supreme reality, because reality has been defined as in two ways that reality which seems to be reality. But which changes every time is temporary reality; which we are all experienced. Vyavaharika sathya. That reality which never changes at any time. There is no past, present or future about it. That is the Supreme.

Changeless entity is Supreme reality. Anything that is changing. So if I say I'm the body it is true for a moment in one moment. The body can change and we have an accident even lose a limb. I am a poor man may win a lottery ticket. He was a poor man. Now what has become rich one changed.

Rich people become poor; poor will become rich. This is the change that is happening. So that is not reality. When a person knows I am that highest reality that is called the dharshan, that is called a paroksha anubooty that is called prathyaksha. when you are looking at me, you're not looking at me directly.

My information has gone into your through your eyes; and then your mind has already a certain preconceived ideas about me; and it puts that coating oh this is Swami good or bad great or not.

therefore that is not called really prathyaksha direct experience. This is not direct. What is the direct experience to become completely one with it? Whatever Remains separate is indirect. Whatever becomes one is direct. when a person has the direct experience Gata Samsaya:. So we will stop here. They said so many ideas are coming, you know beautiful ideas, but you have to remember it simply hearing it fortunately or unfortunately, God has given two ears one to listen to another to Throw it out. Keep those points the moment I say. I don't need to repeat it. You should be able to understand. Then we can move very fast.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 09 on 16 June 2019

2024-11-25T07:04:04Z

R verma:

So, we continue our talk, on Avatāra. In our last class we discussed about what it is to be a human being. We are all human beings, and yet we do not deserve, really, to be called human beings. There is no difference… As the Sanskrit proverb goes Ahāra, Nidra, Bhaya, and Maithana. The body is a body. But there is one difference - Viveka.

What is Viveka? Usually it is translated as discrimination. Discrimination always means between what is better and what is not better. But that is not the only thing. We also use the word in a slightly negative connotation, what is called racial discrimination, gender discrimination, caste discrimination. But there also, the idea behind it is - who is superior? Who is inferior? Whether their logic proves them to be right or wrong is not the point. That's not what we are discussing. It is misused.

But what is meant is that human beings alone have the capacity to be intuitive. Because, discrimination requires intuition. Not merely logic or reason. That is the specialty. It is there in a greater proportion than in animals. Because they also have discrimination. Which food is tender, and which not? Even tigers discriminate. If there are two human beings, who is more tender, juicy, edible, etc & long lasting?

So we have to use our discrimination. Aristotle had said, ‘Man is a social animal’. More or less it is right. Man is a rational animal. That to me seems to be not a very good definition. What should be - Man is potentially rational. He has the Capacity to use reason, but not that he is always using it.

Okay. So what is it to be the best of human beings? We discussed it, very briefly though. Mature personality, a Mature minded person. Sri Rāmakrishna uses a mature Vidyā, Vidyā Māyā - Kāchā āmi, Pākkā āmi - an unripe ego, a ripe ego. That’s exactly…. What is a ripe ego? A ripe ego doesn't live in the clouds. He lives very practically. Probably, down to earth is what we call in English language. That is the best term. And, yet his mind is pitched to the highest tune.

So in Brief, he is a gentleman, he is a loving person, caring person, humorous person and full of love and Kshama (Forgiveness). So briefly we discussed. Do you have any questions about what we discussed last week, about a mature personality?

In fact If we really think deeply all the Sādhana catuṣṭaya sampatti is meant for what? To obtain, to become a mature personality say for example,

''सुखदु:खे समे कृत्वा ( sukha-duḥkhe same kṛitvā ) -'' whether you are happy or unhappy, whether it is cold or hot, whether somebody honors or dishonors, whether you win or you lose, whatever the condition, a Mature person does not really delay all these things. He doesn't deny all these things. But he keeps his mind calm and quiet.

( 05:11 mins )

So what do we do? If it is profitable our mind goes up, if it is loss our mind goes down. We are being tossed up and down up and down. So there are some non-spiritual, so-called non-religious, human beings who have this quality. They don't care. Okay. I am a principled man, quite a number of people are there. So that is called a mature personality, and that is the platform from which we can become moral and spiritual.

So what is the distinction between a mature personality and a moral personality? A Mature personality merely keeps his whole mind under control. Whereas a moral personality… What is morality? You must always remember Swāmi Vivekānanda’s definition of morality. What is morality? ‘Considering the other, as equal to oneself’. So we never do anything bad to ourselves. Unknowingly we might do. But knowingly we never do it. Same way, knowingly a moral person never does anything to the other person.

A beautiful word has been used in bhagavad-gita-

''आत्मौपम्येन सर्वत्र'' ( ''ātmaupamyena sarvatra'' ) Samadarṣi - Ātmā - That is one self. Just as one looks upon oneself, a moral person looks upon everyone exactly in the same light. So how do we look upon us? We don't want anybody to be an enemy of ours. Is there anybody who says I desire an enemy? So therefore we should also never become inimical to other people. We do not wish other people hate us, to harm us, to hurt us, to rob us, to take away things from us. So, we should also not…This is the whole of…

One Rabbi. You know, what is a Rabbai? A Jewish teacher is called a Rabbi. A Rabbai was asked by one man - ‘Rabbi please, I don't have much time, tell me all about Judaism very shortly’. And he gave this - ‘Do unto others what you wish others to do unto yourself. If you have understood it, you have understood the whole of Judaism, the whole of religion, the whole of spirituality. Rest is commentary’.

That is the truth. But what is the truth? That there is, really speaking, no difference between us and the other people. That we make the differentiation is because of what? Avidyā – Ajñāna, ignorance. I am different you are different. In fact, we are not at all different. Is it such a big ideal, High ideal, that it is irrational? No.

So we give the example - when you enter into dream state, do you see the same world? Same world. If I am taking class, if you are dreaming that I'm taking class, you see me, you see yourself, you see other people also. Isn’t it? At that time do you see any identity with anybody? Do you feel I am Swāmi? You don't feel. Swāmi is different, I am different. Everyone is different. The table is different. Everything is different, isn't it?

But when you come out of dream state, Who had become the whole dream world? Only one person! You have divided yourself into infinite number of parts, and considering each part is totally different. If in that class, in your dream, if I were telling you that there is no difference, you will not believe me. But you will not dare to deny me, contradict me. But you will not believe me, but when you wake up you say, ‘Arre, it is I who created every object in the dream world’. Isn’t it?

Then I said, ‘You see this Swāmi as different. On that day in your dream the Swāmi spoke excellently. Upon waking up, tell me who spoke? Who spoke? Me! Yeah! So you see we are attributing it to other person but actually that is none other than ourselves.

( 10:39 mins )

Come to the Advaita point now. When you are looking at Swāmi Vivekānanda, when you are looking at Sri Rāmakrishna, do you feel that you are anywhere near them? Do you feel that you it is you, in the form of Swāmi Vivekānanda, giving lectures in Chicago parliament of religions. You won't think like that but upon waking up from this waking State what do you say? I was Vivekānanda, I was Sri Rāmakrishna. The entire waking state in which Swāmi Vivekānanda spoke was a dream of the Ātman. So who spoke at the parliament of religions?

Just as in your dream, in my name you are giving lecture, isn't it? I'm only giving positive ideas. Suppose that day the Swāmi’s lecture was full of bunk. Who gave that lecture? So there also you make a discrimination. No, no if it is bunk it is Swāmi, if it is good it is me. That's what we are all doing it here.

So when we wake up from the delusion, the mirage, of this waking State… Just as we come to the waking state from dream state, this becomes a dream when? When we wake up. When does the dream world become dream? Only when we wake up. Until that time it's not a dream world, it’s a fully waking world.

What is the point now? In the dream world, upon waking up, we look up on it as - I had become the whole lot. I played with myself. I was my friend. I was my enemy. I was the rich man. I was the poor man. I was the best person. I was also the worst person. Same thing will come.'' ''

''आत्मौपम्येन सर्वत्र समं पश्यति'' ( ''ātmaupamyena sarvatra samaṁ paśhyati'' )

So these are called samadharshis. We will come to that. This is called being a moral person. So what is the difference between… a mature person is the best of rational human beings; a moral person is one not doing some good, goody goody, but he who identifies himself with everything in this world including with a dog, a cow, an elephant, eater of dog and a humble Brahmana.

''विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि |''

''शुनि चैव श्वपाके च पण्डिता: समदर्शिन: ||'' BG ''5:18||''

''vidyā-vinaya-sampanne brāhmaṇe gavi hastini''

''śhuni chaiva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ''

Okay. So this is what we discussed any questions with regard to that?

A person will become in fact more effective. Why? I'm telling you the reason. When you consider somebody as your friend, your motive is warped. When you consider someone as your enemy. again your motivation is completely warped. This is called Rāga and Dvesha, and they reduce your common sense, they reduce your focus. And to that extent you become less effective. Whereas when you know everybody is me, there would be only love. And where there is love, whatever you do will be the most loving act.

I'll give an example. See if you are if you have taken up a job to care for another child, child care you know. You won't have that much of Love towards the children, because you know they are not your children. You are only a salaried person. But suppose you are looking upon your own children. How will you do then? Because you love your children, every act that you perform for them is a loving act. Will it be a drudgery? Will it be boring act? You understand now. It is very effective.

( 15:41 mins )

In fact, Swāmi Vivekānanda says something in His Karma Yogā. ‘Selflessness is very paying. That means you get more dividends out of selflessness than selfishness. But people don't have that patience to work it out’. Marvellous statement! Every statement that comes from Swāmi Vivekānanda’s mouth is a truth. Ms MacLeod, She attended the Swami's class first time, then she came out and issued a statement, ‘The first word Swāmiji uttered is truth. The second word Swāmiji uttered is truth. Afterwards, whatever He uttered was nothing but truth’.

And that is true. It is not exaggeration, because, God Himself is talking in a human form. “I am a voice without a form”. Who was speaking? Sri Rāmakrishna. Who was Sri Rāmakrishna? Divine Mother. Who is Divine Mother? God. And who is God? Yourself. This is Advaita Vedānta. There is no separate God.

Okay, so having described… this is the most wonderful… So what is the first goal of every human being? To become a real mature personality. Until that time we pay heavily. It is not only an ideal, It also is the most profitable thing in the world. Who will be the happiest person? A person who is not affected by anything that happens in this world, he is the happiest person in this world.

Whereas you see, somebody hurts you at 11:30. Twelve o’ clock is your lunch time. Will you enjoy your lunch? You are going to Brood. And with every brooding the hurt increases. First, It is only a thought. Then it becomes hurt. Then you become that hurt. The more you grow - your anger, your hurt, and your sense of Revenge, everything increases, isn't it?

See how it grows. Because you are exercising it. Same exercise, you also do in thinking about God, that also will grow. Yes.

It is something very interesting. Yes. You see, I'm telling you something about Deep psychology. You have made a statement. It is very easy to wake up from the this dream to our waking state. But the same problem - when I am talking there, that is a waking state. Then you make the statement. The dream I had in my dream, to come back from that dream was very easy. But from this waking state to wake up is a very difficult thing.

Actually it is not difficult. How much time does it take for you to go to dream? You don't know about time. If you're counting the time, - ‘at this time, I fell asleep, I had a dream’ - that's not a dream. So our perception of time both in dream and waking is exactly the same. But now you are talking not from the dream point of view. You are talking about dream from the Waking point of view. But if we were discussing in your dream about this, you will make exactly the same statement - ‘How long it is going to take to wake up from this dream?’ I hope you're following what I'm trying to tell you.

( 20:29 mins )

Next beautiful words - देहपदे अनुराग ( dehapade anurāg ) - O Lord! I can never attain Devotion to you all by myself. Only when you give… This is the prayer across all religions. The best of this prayers is Gāyatri Mantra. What is Gāyatri Mantra’s essence? We surrender ourselves to you. Please guide my understanding. That's why Bhagavad Gitā is considered an explanation of Gāyatri Mantra.

There the person who is praying is Arjuna. Gāyatri Mantra. The person who is praying in Bhagavad Gitā is called Arjuna. They deity to whom in the Gāyatri Mantra the sādhaka is addressing, in the Bhagavad Gitā He is Krishna. Life is a battlefield. Krishna is the Buddhi, Dhiyo - Dhi! That Buddhi is guiding this sādhaka in the spiritual World by guiding him at every point.

You know, in the yuddha, every point is Sri Krishna - ‘This fellow is not to be finished now. His time has not yet come. But the other fellows time has come, let us quickly finish him and then come back next’. Everything has a Time. So in life also, everything has a time.

* But who is the guide? Sri Krishna.
* What is the Chariot? This body.
* What are those ropes which control the horses? Our mind.
* Who is it that controls? Buddhi ; buddhi .
* Who is the person who is traveling in the Chariot? Jīva, Jīvātma..

Don't say Ātmā, as Ātmā is liberated. Jīvātma. When he is liberated, there is no chariot. Everything disappears because then there is no chariot, there is no Charriator. There was no journey. And there is nothing, no bondage, no Sādhana. No Mukti, no birth, no death. Nothing. Ityeṣā paramārthatā. So this is the truth when we wake up.

What are we talking about? What is Dhi? Dhi means knowledge. What is the knowledge? Sadhana is knowledge. Now we are not concerned about God knowledge. What is the knowledge we need now? Not God knowledge! Sādhana knowledge. What we need now is knowledge of Sādhana. In fact, we don't need God knowledge. We don't need God realization and God cannot give God realization. He need not give. Why? That fact never changes that each soul is potentially Divine. That fact never changes, whether you are under bondage...

It is like a dream. You are in your own room, on your own bed. But you feel that somebody has carried it to a dungeon and put you there. So long as your mind is thinking, that is your reality. When you wake up what happens? You find yourself where? On your own bed. That is the truth. Suppose you find yourself in somebody else's bed, then it is a problem, both the for that fellow also and for you also. This is the truth.

So God need not give realization because what can be given and taken away is not realization. You understand? Moksha is not something to be lost and to be again gained. That's not Mukti. Mukti is that which can never be changed. So, ‘O Lord only you can give me that Devotion’.

And what is Devotion? Knowledge. Dhi means knowledge. What is the knowledge? That Oh Lord You are my own. God is my own is the knowledge that we require.

( 25:21 mins )

You see a mother and child are separated. And that child was there growing. And the mother and the child, practically, they are seeing each other every day. May be he's even working there. But they don’t know what was their relationship. What will be their relationship? Friends, or at the best, you know, employer-employee relationship. And one day they come to know that - this is my son and she is my mother. The moment that knowledge comes, do you need to inject and say, that now that you know each other try to love each other? Is it necessary? The moment that knowledge comes instantaneously the love comes. Because knowledge is love but that knowledge how can it come? Only by the grace of God.

मनुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः ( manuṣyatvaṃ mumukṣutvaṃ mahāpuruṣasaṃśrayaḥ )

So everything, in our state, is the great grace of God. There is no other way. That is why Gāyatri Mantra Is a prayer, ‘O Lord, I am without knowledge. You please grant me knowledge’. Knowledge is Bhakti.

Rāmānuja has outlined it beautifully. In some respects Rāmānuja excels Shankarāchārya in conveying to us certain things. According to Shankara first you practice Karma-yogā. What is the result? Karma-yogā is equivalent to Chitta shuddhi, Chitta ekāgrata, Chitta Vaishalyata, then Ātma-jijyāsa – 4 results will come. After that, practice Upāsana. He calls it Bhakti-yogā.

What is Bhakti-yogā? Not devotees Bhakti-yogā. This is Upāsana. What is Upāsana? Nidhidhyāsana. You meditate deeply upon – Saguṇa Sākāra Īshwara - a personalized God. That will equip us with the fitness to practice, again, what is called, real Jñāna-yogā. This is somewhat Okay.

But Rāmānuja, first Karma-yogā. What does Karma-yogā do? Chitta shuddhi. What does Chitta shuddhi give us? It gives knowledge of two things - Who is God? Who am I? The moment that knowledge comes, like a child united with mother. This is my mother. This is my child. Immediately that knowledge turns into Bhakti. Chitta shuddhi, Jñāna and Bhakti.

According Shankarāchārya Chitta shuddhi, Bhakti and Jñāna. Of course, ultimately, there is not much difference, but this is much more natural for us.

So that is why Swāmi Vivekānanda writes,

'''Deho - means give'''. '''Pade - to Your Lotus feet. Anurāg - unmotivated love'''.

What should be really asked for? Love! What type of love? Love, for the sake of love. I don’t want my love for you, my devotion to you to get something else. It should not become a means of obtaining something else. It should not be an instrument for getting something else.

Like Dhruva. At first, he practiced devotion for what purpose? He wanted one Kingdom. So this is the truth. But later on Lord Vishnu appeared. Beautiful story, you know? Then He said, ‘Dhruva, I am pleased with you. What do you want?’ ( God already knows what he wants ) And then God poured a little bit of that water from His conch on to the head of Dhruva. Instantaneously there was understanding. He said, ‘O Lord, I was like a person who was in search of colored glass beads, but obtained a real diamond. Now that I have got a diamond, please do not ask me that whether I want to glass beads. So the kingdom is like glass beads. Before I was ignorant.

( 30:25 mins )

Actually we are also like that. Once we know that God is a diamond and everything belonging to the world is like glass beads, who will want it? That is what Sri Rāmakrishna used to say, If a person meets the emperor, a king. And the king is very pleased with him, ‘Ask what you want from me?’ Which fellow will ask for pumpkin? Unless he is the most stupid fellow in the whole world, he will not ask for a pumpkin. Because anybody can give pumpkins. But a king can give the most precious things in this world.

So there is also a story about pumpkin. So there was a poor fellow and he doesn't have anything to eat. Every day he used to stand at the door of the king. And it was the king's habit, everyday he will come out and give Dāna to the people gathered there and then he will go away. So fellow was a Brāhmana. Everyday he started coming.

So, once it was the king’s birthday. He decided, ‘This poor fellow is coming to me everyday. Today, I will remove all his wants for life’. But unfortunately, he did not think further. He obtained a big pumpkin, made a cut, a small hole, cleverly took out all the inside, filled it up with diamonds, and then covered it. and then as soon as the Brāhmana came, he donated.

Practically every day he was receiving a pumpkin. Today also he received, a bigger pumpkin. So that fellow was so disappointed. He said, ‘Everyday I have to eat this pumpkin. What am I going to do with this? So he decided to sell it.

So one fellow, was doing Pitṛ Tarpana, Sh ritual. He wanted to feed many relatives. Pumpkin is the best. So he was in search of pumpkin. This fellow was in search of a buyer; and they met each other and very cheap – do you want pumpkin. Yes, Yes. It's a big pumpkin that will do for my shraadhdha. And he gave it on sale. That fellow happily carried it away.

And again, the next morning he was present. The king was shocked. He asked why are you coming again? He said O King, I don't have anything to eat. Yesterday we Gave you pumpkin what did you do. He said I sold it. Then the king understood he was not destined to become rich. (Big Laughter) Finished .

So anyway, by the way, this story had come who wants to buy going to God knowing what God is who will want to pretty things. That's why and Naciketa went to Yama Dharma Raja, Yama Gave him how many boons? How many? come on. Any problem by problem. I problem. We all have an I problem.

There is no other problem excepting I problem. 4. first he give only three and second-born how to go to heaven and Yama Dharma Raja taught him. This is the ritual which will take anyone to Heaven. Only once he told him; and you tell me now, what did you understand? Soche chapPagunda -even without giving up a comma, a full stop, exclamation mark it - he repeated the whole lot. because he was only once he wants you need to hear it. Eka Shruthi Dhara.

Yama Dharma Raja, was so pleased he gave him a garland. That is called karma pala garland that is to say without doing anything you get the result of doing it. You understand what I'm talking about. This is the fourth boon.

Now three boons, you know you forgotten between he give an extra. Boon fourth boon. So have to attend the classes again and again until it fixes yourself. So How to obtain unmotivated love towards God – dheha podhey anurâg - what anurâg. And this Beautiful word anurâg is a very beautiful world. Raga means tremendous attachment.

We are already having tremendous raga dvesha. But this Raga first of all, will not have any opposite. There is no dvesha only love. But that itself is not sufficient. It is accompanied Pre-accompanied. It goes forward Anu. means before that you are to do something. What is it practice selflessness for a long time? And the same selflessness will also ask God. I don't want anything. I just want to love you to such an extreme two things he says, is I don't want you to love me; that is not a condition of my love. What is our love if I love you? You also have to love me. The second is our love is always expect something.

Telugu language, mama when I come to, you what will you give me; and when you come to me, what will you bring for me? It works both ways. By the way, you know, all the Indians who have got relatives in the Western countries. They think they are all Bill Gates. (Big Laughter) They when they come to visit their relatives, they expect them only when you come what will you bring when we go to visit you what presents are you going to Give to us so that we can bring them back.

Once I brought somebody wanted Swami wanted first-class foreign-made chapels-Shoes, I brought them and he opened his face fell. It has written Made in India. (Big Laughter)*. How do I know because there are made in China Taiwan and other places they say very famous shoe company Clark's They're not made there. all clothes Are Made in India. Dresses are Made in India and in poor Villages, China, Taiwan and all those all those places Bangladesh. Only they put their own name and then they come here. Anyway, so what is the way motiveless devotion? If you do two things, I don't expect you to love me treat me as you as your biggest Enemy. worst enemy. I don't care second. I don't expect any result from it because it is love for the sake of love, I don't want anything how to obtain that love narakha gives the clue. What is that?

Mukyadasthu Mahad. Kripayaiva Bhagavad-leShahtva – Mukyatha: primary way of obtaining this Devotion to God is Mahad. Kripayah Eva - by the grace of a Maha purusha alone. or Bagavad kripa Lesha, wha - a little bit of God's grace how much one drop of God's grace is more than sufficient to make me a hahaithuki baktha. What a wonderful thing It is. Actually there is no difference.

Thasmin tharjane bedha abava: Thasmin - in God, tharjane- his people, his devotees, bedha abava:- there is no difference between God and His devotees. Why because who are his devotees true devotees. They have completely surrendered themselves to God, so there is no separateness there. So if we can get Guru kripay Mahad, kripay is equivalent to getting Bagavad kripa. Leshatva : And that is this is the only way – dehapothey Anurâg.

How to obtain Mahad krupa.''“tad viddhi praṇipātena paripraśhnena sevayā “(4 g34) '' so - ''viddhi'' here means not asking not getting answers obtain that knowledge through. Self-surrender ''praṇipātena means what? Pranama.'' Means what? Complete surrender and by asking him the right thing. don't go on asking. Asking the right thing.

Kumbagarna Wanted to ask the right thing. He asked the wrong thing. What did he wanted right thing? I must have an unrivaled power. Nobody can beat me. I will beat everybody. what did he ask six months once I eat, six months I sleep. who made him talk like that. God Saraswathi Devi.

So you may go for one thing and we ask for something else. It was a funny incident. There was one what is his name? He used to serve the holy mother. Chandru. So this chandru was an orphan boy. His brother kicked him out. So he took shelter under holy mother. She initiated him and then employed him there and he had unprecedented freedom to visit Sarada Devi - Holy mother at any time.

He can go inside. so he became a little bit egotistical. I have got that freedom. I can ask Mother whatever I want. Swami Madhavanandaji, he Understood it. One day early morning they were brushing their teeth. Hi ! Chandru, Can you do one thing. He said what? Can you go to mother and Ask something. He said okay. Okay, tell me what is it quick quick quick. He said ask her “give me mukthi mother.

Just one minute, I will go upstairs, ask Her, and come down and give you the answer. So he started while climbing his feet had become laden. Later, like little and started trembling by the time you reach the very first floor, he is completely motionless, speechless. of moral support iswara even to the mother was sitting for Pooja and she looked at him. What do you want? Prasad. (Big Laughter)

He took some Prasad as though we have got freedom. She gave the freedom. who gave the freedom. She gave the Freedom. So you can't take that freedom unless she gives Freedom give me mukthi, nobody can ask. That is the truth. So what is the way to get to the anurâg, be humble and say oh Lord. I Want Your Grace by your grace lift me up. There is no other way. But The best thing is mahad Kripa. The Company of great people which means the grace of great people.

Nirbhaya- Fearless. How do we know a person is progressing in spiritual life? First description of the Avatara, he is a Nirbhaya. That's why when Yagnavalkya gave the teaching to Janaka and Janaka understood it became enlightened and Guru gives a certificate – abhayam vi prapthosi Janaka. Oh Janaka, you attained fearlessness. That is what is he telling you have realized who you really are. so beautiful word.

Bhaya means fear. Fear comes from what earlier we discussed in Bhagavad-Gita. Kamaath krodha, krodha means Bhaya here.

''vita-raga-bhaya-krodhaman-maya mam upasritah''

''bahavo jnana-tapasaputa mad-bhavam agatah'' (4G10)

so ''bhaya'' comes from two causes. You know, what are they? Fear of losing what one already has; and fear of not getting what one hopes to get. There is no other fear. And realized soul, an Avatara, He will not have any fear. The second reason is that always a desire both the causes are related to desire. An object means what? object of Desire. So if I lose this then my wishes will not be fulfilled. My desires will not be if I lose my let us say car, Then I won't be able to travel; if I lose my refrigerator, I won't be able to store things. Isn't it. the refrigerator is not a cause which we love its capacity to preserve food either. So at the moment it loses its power. What will you do? Throw it out. And sometimes you have to pay money to throw it away.* (Big Laughter)

Big big furniture, old furniture, you have to pay money. Nobody is willing to do that. Okay. So this how does this desirelessness will come only when desirelessness comes fear desire will go away and desire goes away fear goes away. When does a person really attain to desirelessness a fearlessness when there are no desire and when?

Is it going to become desire less when he realizes - I am God I am Brahman. I am infinite. if you are infinite what things are left out for you to desire. There is nothing will be there. This is the greatest truth, you know, so God is always Nirbhaya.

So he says it's a beautiful saying how creation came. The iswara sat down and then he felt fear. Bhaya-, then he thought - what am I hearing from? Besides me there is nothing else. Then somebody went and advised him. the cultivator hit with deeper thinking than this. God. Before srishti. who is that fellow who advised him before srishti. If there's somebody. So he went and Sir so he said, I am not fearful, but I get bored. Eka, eka get bored alone. I get bored. I want some company. Kim aham akarom? What can I do. I am alone. Then he thought why should I fear there is nobody else who can do any harm.

even a house doesn’t fall because there is no house; a wind cannot beat him up because there was no wind at all. What am I afraid? Then He thought BuwhoniMay Bhavan, may I become many. this is an explanation given for elementary school students to explain Why Srishti has come. I'm not going into it. What I'm saying is even sometimes God fears. God has the greatest fear. Putting it a little bit sarcastic. What is the fear? These are the devotees I have I might lose them. These are the devotees I'm expecting to get, they may not become devotees.

Sri Ramakrishna goes for a beautiful story. one fellow who died on a Saturday. He became a ghost and he became bored. He wanted a companion. So he went on running to the smasana and look every Tuesday and Saturday because Hindus have a Superstition anybody who dies on a Tuesday or on a Saturday? They're likely to become ghost.

so, but somebody will do some Shraadhdha , some prayer are he has done some punNya. Nobody is becoming. ultimately became had to was force you to remain alone. So Swami Yathiswaranandaji Maharaj he has written that Adventure and religious life. He quote something very interesting. I think it is that Booker's one of his other books is a very there was a very famous psychiatrist in his time 1930s. He had written a beautiful book “release from nervous tension”. And in that, that psychiatrist was quoting all my patients can be divided into two categories those who want to get married unable to get married. Those who are married they want to get out of marriage and are unable to get out. These are the two categories. They have become my patients.

If that psychiatrist had any common sense and if God Appears and gives a boon to him. What do you think? He will ask those who are unmarried? Let them not get married those who got married let them never get unmarried because all of them will come become his patients. (Big Laughter) Understand.

At last, Okay. Nirbhaya - Fearless. So Abhayam praptosi vi Janaka: fear comes from two Factor Fear of losing and fear of not getting one’s wishes. Also a person becomes Fearless because he realizes there is no one besides me; and who is God? Therefore he alone becomes the Atman alone is fearless.

Then, he will not be afraid at all. Then another one characteristic of Avatara is completely Fearless, but during the time of Sadhana he might appear to be fearful. He might pretend to be fearful. Why am I telling this one? Because you read gospel or Great Master. One Day a great pundit had to visit Sri Ramakrishna. From Morning his blood pressure has a risen. He was asking everybody and you be here with pundit is supposed to be coming you be here, you be here.

And then he was running to Jav Tala. Toilet. Every few minutes he was running to the Toilet. Is it a characteristic of nirbhayathvam or bhayathvam? So, how do you explain it?

Krishna ran away from Jarasandha. He pretended to run away finally finally runs away. Where did he settle it from Mathura to All the way to Dwaraka. Do you know why he chose Dwaraka?

17 times jarasandha had declared war against him. 17 times. He pretended to be running. Then this jarasandha’s soldiers will run and then he will destroy the whole lot. Jarasandha will go back, gather other remaining men. 17 times like Gazni Muhammad? Laying siege of Somanath Temple.

Somanath Temple. 17 times. 18th time they said now it is time to shift to do Dwaraka. Why did he choose Dwaraka? Because, either I conquer or I will drown myself in the ocean. Mm-hmm. It is said as soon Sri Krishna left the body, the whole sea came and submerged Dwaraka. They say there are some kind of reminiscence are there.

What we are talking? They pretended to be fearful because sometimes they assume deliberately human nature, especially the nature of a child. Sri Ramakrishna had only two Natures. One is a child another is the divine guru. So as soon as the pundit came, Absolutely. He said do you know mother kept to my mind so high and started looking upon them as earthworms.

earthworms, so they are not really frightened of death. They are not frightened of death. What else Can you do? A person who says I am not the body, I am not in mind. What can you do to that person? Alexander the Great that story is told you know. Alexander the Great was in north India. Fortunately he did not go anywhere, because his own soldiers rebelled. Otherwise, he would finished India. So he heard of a great Yogi. Swami Vivekananda quotes this and then he went there early. It was winter season. Yogi was sitting in the sun to get a little bit of warmth. Oh this man was a very tall man, you know Greek so he stood there. I heard you are a great Yogi. He said that I am a great Yogi. Is there anything that I can do?

Yes. You are standing the sun falling upon me in between get out. He understood. no man can speak to him like that. Then they discussed a lot of things Alexander was so impressed. He said if this I would take you to my Greece and you will be my main philosopher. In those days, That was the custom. Yogi said thank you very much. But I don't want to go. Do you know who to whom are you replying? I know. I can kill you. He laughed and said this is the biggest greatest lie I ever heard in my life. I am Deathless & this fellow says I will kill you.

So you can understand. You know, when you have walking in the sunlight Your Shadow follows you. if somebody threatens, I will kill your Shadow. What would be your reaction? Do whatever you like, but there are certain rules and regulations when you are walking with your Guru, You should never put your foot on even and the shadow of your Guru.

Yeah, Nirbhaya gatasamsaya -is absolutely bereft of all doubts. So here is first thing we have to understand, when do doubts come and when doubts cannot arise. Two conditions. What is it when you know, something indirectly doubts may come. That's why shravana. when you see you hear about something you are never experienced it doubts will come.

but when you are directly pursuing something even if the whole world doubts about your realization, you will have no doubts, because it is your direct experience. That is what all these great Souls, even a jeevan Muktha. You take one. Tell him I doubt Whether you have got any. Realization. He will not hesitate. you tell it to a not spiritual person who is pretending to be a spiritual person. You are not a spiritual person. You understand what I'm talking. You go to a so-called spiritual person who is not really a spiritual person and tell him you are not spiritual. He will get so angry. Thereby proving (Big Laughter)specially is ranging not spiritual. you go to a spiritual person and tell him you are not spiritual. He will be the first person to say you're absolutely right.

He will never say I am spiritual. If somebody by mistake considered I am completely non-spiritual you are right and proving there by that at least this person has progressed in spiritual life. Yeah. This is the truth. So a person who is beholding himself I am not the body, I am not the mind, what remains. I am The atman you cannot be cannot have any doubt.

How to doubt is only about what about atman whether God exists like that Etc? That is why Swami Vivekananda went & asked him. Have you seen God, why did he ask that question? I want you to reply. I want you to think. Why did Swami Vivekananda ask that question? Because so many people in those days were talking We Are Spiritual people. He went even to many leaders and asked have you seen God? They said Not only that some people frankly said no, we have not seen God we are praying. But some fellows did not admit it. Indirectly, they want to give the impression that we don't want to talk. But we are you seers of God. So one person he said no. No, you are a yogi your eyes are yogi’s eyes, if you pray you will realize. He never replied that question. So Swami Vivekananda had doubts.

Yes. Sri Ramakrishna once asked many people say I am an incarnation of God. Swami Vivekananda said until I know it let thousand people speak, I am not going to believe. He said, Frankly he said that one.

So why did Swami Vivekananda go and ask him. Because he did not know who is Sri Ramakrishna until that time. Are you a pretender or are you talking from your direct experience or are you talking like other people from bookish knowledge because they are all well-read people.

What was Sri Ramakrishna’s, categorical reply? I have seen God. That was the answer, Narendra wanted. But Sri Ramakrishna did not stop there. What did he say? Why did he say that?

No, see, how will I may say? Yes, sir. No, how how are you to know? I have seen God. If you see God, then you know that I have seen God I will show you God and he tried he wanted to show you the second time third time and he ran away. Yeah, so some people ask me also “Have you Seen God” I said, no, I have not seen God then there's no way I don't believe you. (Big Laughter)*If you don’t believe me, why did you ask. Because, whatever I say you are not you you prepared already. You don't believe me. If I said I've seen God, But then also you say you don't believe. what can I do?

So gatasamsaya that is why the Mundaka Upanishad the only proof of complete removal - destruction of you

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiśchidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare || 8 ||

only upon beholding the Supreme reality directly. Beholding means not seeing a beholding means knowing I am that Supreme reality. Otherwise, I am seeing you, you are seeing me. What I am seeing is also false what you are seeing me also, This is false. one evening in New York one fellows walking. Suddenly He felt the gut with the butt of a pistol.

And the back of him. “Gave me your wallet”. So he had no option he gave him is wallet and that fellow snatched the wallet and running away. After running Few yards, he showed his gun, heee there are no bullets in this. This fellow also said heee are there is no money in the wallet.* (Big Laughter)

Only a person who becomes one that is called real seeing this is called aparookshan bahuthi this is also called prathyaksha. Our seeing is not prathyaksha. It is called paroksha. We can talk about it some other day. So only when a person has direct experience about himself, I am that Supreme reality. That is called aparookshan bahuthi.

Why do I say Supreme reality, because reality has been defined as in two ways that reality which seems to be reality. But which changes every time is temporary reality; which we are all experienced. Vyavaharika sathya. That reality which never changes at any time. There is no past, present or future about it. That is the Supreme.

Changeless entity is Supreme reality. Anything that is changing. So if I say I'm the body it is true for a moment in one moment. The body can change and we have an accident even lose a limb. I am a poor man may win a lottery ticket. He was a poor man. Now what has become rich one changed.

Rich people become poor; poor will become rich. This is the change that is happening. So that is not reality. When a person knows I am that highest reality that is called the dharshan, that is called a paroksha anubooty that is called prathyaksha. when you are looking at me, you're not looking at me directly.

My information has gone into your through your eyes; and then your mind has already a certain preconceived ideas about me; and it puts that coating oh this is Swami good or bad great or not.

therefore that is not called really prathyaksha direct experience. This is not direct. What is the direct experience to become completely one with it? Whatever Remains separate is indirect. Whatever becomes one is direct. when a person has the direct experience Gata Samsaya:. So we will stop here. They said so many ideas are coming, you know beautiful ideas, but you have to remember it simply hearing it fortunately or unfortunately, God has given two ears one to listen to another to Throw it out. Keep those points the moment I say. I don't need to repeat it. You should be able to understand. Then we can move very fast.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 09 on 16 June 2019

2024-11-21T07:27:25Z

R verma:

So, we continue our talk, on Avatāra. In our last class we discussed about what it is to be a human being. We are all human beings, and yet we do not deserve, really, to be called human beings. There is no difference… As the Sanskrit proverb goes Ahāra, Nidra, Bhaya, and Maithana. The body is a body. But there is one difference - Viveka.

What is Viveka? Usually it is translated as discrimination. Discrimination always means between what is better and what is not better. But that is not the only thing. We also use the word in a slightly negative connotation, what is called racial discrimination, gender discrimination, caste discrimination. But there also, the idea behind it is - who is superior? Who is inferior? Whether their logic proves them to be right or wrong is not the point. That's not what we are discussing. It is misused.

But what is meant is that human beings alone have the capacity to be intuitive. Because, discrimination requires intuition. Not merely logic or reason. That is the specialty. It is there in a greater proportion than in animals. Because they also have discrimination. Which food is tender, and which not? Even tigers discriminate. If there are two human beings, who is more tender, juicy, edible, etc & long lasting?

So we have to use our discrimination. Aristotle had said, ‘Man is a social animal’. More or less it is right. Man is a rational animal. That to me seems to be not a very good definition. What should be - Man is potentially rational. He has the Capacity to use reason, but not that he is always using it.

Okay. So what is it to be the best of human beings? We discussed it, very briefly though. Mature personality, a Mature minded person. Sri Rāmakrishna uses a mature Vidyā, Vidyā Māyā - Kāchā āmi, Pākkā āmi - an unripe ego, a ripe ego. That’s exactly…. What is a ripe ego? A ripe ego doesn't live in the clouds. He lives very practically. Probably, down to earth is what we call in English language. That is the best term. And, yet his mind is pitched to the highest tune.

So in Brief, he is a gentleman, he is a loving person, caring person, humorous person and full of love and Kshama (Forgiveness). So briefly we discussed. Do you have any questions about what we discussed last week, about a mature personality?

In fact If we really think deeply all the Sādhana catuṣṭaya sampatti is meant for what? To obtain, to become a mature personality say for example,

''सुखदु:खे समे कृत्वा ( sukha-duḥkhe same kṛitvā ) -'' whether you are happy or unhappy, whether it is cold or hot, whether somebody honors or dishonors, whether you win or you lose, whatever the condition, a Mature person does not really delay all these things. He doesn't deny all these things. But he keeps his mind calm and quiet.

( 05:11 mins )

So what do we do? If it is profitable our mind goes up, if it is loss our mind goes down. We are being tossed up and down up and down. So there are some non-spiritual, so-called non-religious, human beings who have this quality. They don't care. Okay. I am a principled man, quite a number of people are there. So that is called a mature personality, and that is the platform from which we can become moral and spiritual.

So what is the distinction between a mature personality and a moral personality? A Mature personality merely keeps his whole mind under control. Whereas a moral personality… What is morality? You must always remember Swāmi Vivekānanda’s definition of morality. What is morality? ‘Considering the other, as equal to oneself’. So we never do anything bad to ourselves. Unknowingly we might do. But knowingly we never do it. Same way, knowingly a moral person never does anything to the other person.

A beautiful word has been used in bhagavad-gita-

''आत्मौपम्येन सर्वत्र'' ( ''ātmaupamyena sarvatra'' ) Samadarṣi - Ātmā - That is one self. Just as one looks upon oneself, a moral person looks upon everyone exactly in the same light. So how do we look upon us? We don't want anybody to be an enemy of ours. Is there anybody who says I desire an enemy? So therefore we should also never become inimical to other people. We do not wish other people hate us, to harm us, to hurt us, to rob us, to take away things from us. So, we should also not…This is the whole of…

One Rabbi. You know, what is a Rabbai? A Jewish teacher is called a Rabbi. A Rabbai was asked by one man - ‘Rabbi please, I don't have much time, tell me all about Judaism very shortly’. And he gave this - ‘Do unto others what you wish others to do unto yourself. If you have understood it, you have understood the whole of Judaism, the whole of religion, the whole of spirituality. Rest is commentary’.

That is the truth. But what is the truth? That there is, really speaking, no difference between us and the other people. That we make the differentiation is because of what? Avidyā – Ajñāna, ignorance. I am different you are different. In fact, we are not at all different. Is it such a big ideal, High ideal, that it is irrational? No.

So we give the example - when you enter into dream state, do you see the same world? Same world. If I am taking class, if you are dreaming that I'm taking class, you see me, you see yourself, you see other people also. Isn’t it? At that time do you see any identity with anybody? Do you feel I am Swāmi? You don't feel. Swāmi is different, I am different. Everyone is different. The table is different. Everything is different, isn't it?

But when you come out of dream state, Who had become the whole dream world? Only one person! You have divided yourself into infinite number of parts, and considering each part is totally different. If in that class, in your dream, if I were telling you that there is no difference, you will not believe me. But you will not dare to deny me, contradict me. But you will not believe me, but when you wake up you say, ‘Arre, it is I who created every object in the dream world’. Isn’t it?

Then I said, ‘You see this Swāmi as different. On that day in your dream the Swāmi spoke excellently. Upon waking up, tell me who spoke? Who spoke? Me! Yeah! So you see we are attributing it to other person but actually that is none other than ourselves.

( 10:39 mins )

Come to the Advaita point now. When you are looking at Swāmi Vivekānanda, when you are looking at Sri Rāmakrishna, do you feel that you are anywhere near them? Do you feel that you it is you, in the form of Swāmi Vivekānanda, giving lectures in Chicago parliament of religions. You won't think like that but upon waking up from this waking State what do you say? I was Vivekānanda, I was Sri Rāmakrishna. The entire waking state in which Swāmi Vivekānanda spoke was a dream of the Ātman. So who spoke at the parliament of religions?

Just as in your dream, in my name you are giving lecture, isn't it? I'm only giving positive ideas. Suppose that day the Swāmi’s lecture was full of bunk. Who gave that lecture? So there also you make a discrimination. No, no if it is bunk it is Swāmi, if it is good it is me. That's what we are all doing it here.

So when we wake up from the delusion, the mirage, of this waking State… Just as we come to the waking state from dream state, this becomes a dream when? When we wake up. When does the dream world become dream? Only when we wake up. Until that time it's not a dream world, it’s a fully waking world.

What is the point now? In the dream world, upon waking up, we look up on it as - I had become the whole lot. I played with myself. I was my friend. I was my enemy. I was the rich man. I was the poor man. I was the best person. I was also the worst person. Same thing will come.'' ''

''आत्मौपम्येन सर्वत्र समं पश्यति'' ( ''ātmaupamyena sarvatra samaṁ paśhyati'' )

So these are called samadharshis. We will come to that. This is called being a moral person. So what is the difference between… a mature person is the best of rational human beings; a moral person is one not doing some good, goody goody, but he who identifies himself with everything in this world including with a dog, a cow, an elephant, eater of dog and a humble Brahmana.

''विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि |''

''शुनि चैव श्वपाके च पण्डिता: समदर्शिन: ||'' BG ''5:18||''

''vidyā-vinaya-sampanne brāhmaṇe gavi hastini''

''śhuni chaiva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ''

Okay. So this is what we discussed any questions with regard to that?

A person will become in fact more effective. Why? I'm telling you the reason. When you consider somebody as your friend, your motive is warped. When you consider someone as your enemy. again your motivation is completely warped. This is called Rāga and Dvesha, and they reduce your common sense, they reduce your focus. And to that extent you become less effective. Whereas when you know everybody is me, there would be only love. And where there is love, whatever you do will be the most loving act.

I'll give an example. See if you are if you have taken up a job to care for another child, child care you know. You won't have that much of Love towards the children, because you know they are not your children. You are only a salaried person. But suppose you are looking upon your own children. How will you do then? Because you love your children, every act that you perform for them is a loving act. Will it be a drudgery? Will it be boring act? You understand now. It is very effective.

( 15:41 mins )

In fact, Swāmi Vivekānanda says something in His Karma Yogā. ‘Selflessness is very paying. That means you get more dividends out of selflessness than selfishness. But people don't have that patience to work it out’. Marvellous statement! Every statement that comes from Swāmi Vivekānanda’s mouth is a truth. Ms MacLeod, She attended the Swami's class first time, then she came out and issued a statement, ‘The first word Swāmiji uttered is truth. The second word Swāmiji uttered is truth. Afterwards, whatever He uttered was nothing but truth’.

And that is true. It is not exaggeration, because, God Himself is talking in a human form. “I am a voice without a form”. Who was speaking? Sri Rāmakrishna. Who was Sri Rāmakrishna? Divine Mother. Who is Divine Mother? God. And who is God? Yourself. This is Advaita Vedānta. There is no separate God.

Okay, so having described… this is the most wonderful… So what is the first goal of every human being? To become a real mature personality. Until that time we pay heavily. It is not only an ideal, It also is the most profitable thing in the world. Who will be the happiest person? A person who is not affected by anything that happens in this world, he is the happiest person in this world.

Whereas you see, somebody hurts you at 11:30. Twelve o’ clock is your lunch time. Will you enjoy your lunch? You are going to Brood. And with every brooding the hurt increases. First, It is only a thought. Then it becomes hurt. Then you become that hurt. The more you grow - your anger, your hurt, and your sense of Revenge, everything increases, isn't it?

See how it grows. Because you are exercising it. Same exercise, you also do in thinking about God, that also will grow. Yes.

It is something very interesting. Yes. You see, I'm telling you something about Deep psychology. You have made a statement. It is very easy to wake up from the this dream to our waking state. But the same problem - when I am talking there, that is a waking state. Then you make the statement. The dream I had in my dream, to come back from that dream was very easy. But from this waking state to wake up is a very difficult thing.

Actually it is not difficult. How much time does it take for you to go to dream? You don't know about time. If you're counting the time, - ‘at this time, I fell asleep, I had a dream’ - that's not a dream. So our perception of time both in dream and waking is exactly the same. But now you are talking not from the dream point of view. You are talking about dream from the Waking point of view. But if we were discussing in your dream about this, you will make exactly the same statement - ‘How long it is going to take to wake up from this dream?’ I hope you're following what I'm trying to tell you.

( 20:29 mins )

Next beautiful words - देहपदे अनुराग ( dehapade anurāg ) - O Lord! I can never attain Devotion to you all by myself. Only when you give… This is the prayer across all religions. The best of this prayers is Gāyatri Mantra. What is Gāyatri Mantra’s essence? We surrender ourselves to you. Please guide my understanding. That's why Bhagavad Gitā is considered an explanation of Gāyatri Mantra.

There the person who is praying is Arjuna. Gāyatri Mantra. The person who is praying in Bhagavad Gitā is called Arjuna. They deity to whom in the Gāyatri Mantra the sādhaka is addressing, in the Bhagavad Gitā He is Krishna. Life is a battlefield. Krishna is the Buddhi, Dhiyo - Dhi! That Buddhi is guiding this sādhaka in the spiritual World by guiding him at every point.

You know, in the yuddha, every point is Sri Krishna - ‘This fellow is not to be finished now. His time has not yet come. But the other fellows time has come, let us quickly finish him and then come back next’. Everything has a Time. So in life also, everything has a time.

* But who is the guide? Sri Krishna.
* What is the Chariot? This body.
* What are those ropes which control the horses? Our mind.
* Who is it that controls? Buddhi ; buddhi .
* Who is the person who is traveling in the Chariot? Jīva, Jīvātma..

Don't say Ātmā, as Ātmā is liberated. Jīvātma. When he is liberated, there is no chariot. Everything disappears because then there is no chariot, there is no Charriator. There was no journey. And there is nothing, no bondage, no Sādhana. No Mukti, no birth, no death. Nothing. Ityeṣā paramārthatā. So this is the truth when we wake up.

What are we talking about? What is Dhi? Dhi means knowledge. What is the knowledge? Sadhana is knowledge. Now we are not concerned about God knowledge. What is the knowledge we need now? Not God knowledge! Sādhana knowledge. What we need now is knowledge of Sādhana. In fact, we don't need God knowledge. We don't need God realization and God cannot give God realization. He need not give. Why? That fact never changes that each soul is potentially Divine. That fact never changes, whether you are under bondage...

It is like a dream. You are in your own room, on your own bed. But you feel that somebody has carried it to a dungeon and put you there. So long as your mind is thinking, that is your reality. When you wake up what happens? You find yourself where? On your own bed. That is the truth. Suppose you find yourself in somebody else's bed, then it is a problem, both the for that fellow also and for you also. This is the truth.

So God need not give realization because what can be given and taken away is not realization. You understand? Moksha is not something to be lost and to be again gained. That's not Mukti. Mukti is that which can never be changed. So, ‘O Lord only you can give me that Devotion’.

And what is Devotion? Knowledge. Dhi means knowledge. What is the knowledge? That Oh Lord You are my own. God is my own is the knowledge that we require.

( 25:21 mins )

You see a mother and child are separated. And that child was there growing. And the mother and the child, practically, they are seeing each other every day. May be he's even working there. But they don’t know what was their relationship. What will be their relationship? Friends, or at the best, you know, employer-employee relationship. And one day they come to know that - this is my son and she is my mother. The moment that knowledge comes, do you need to inject and say, that now that you know each other try to love each other? Is it necessary? The moment that knowledge comes instantaneously the love comes. Because knowledge is love but that knowledge how can it come? Only by the grace of God.

मनुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः ( manuṣyatvaṃ mumukṣutvaṃ mahāpuruṣasaṃśrayaḥ )

So everything, in our state, is the great grace of God. There is no other way. That is why Gāyatri Mantra Is a prayer, ‘O Lord, I am without knowledge. You please grant me knowledge’. Knowledge is Bhakti.

Rāmānuja has outlined it beautifully. In some respects Rāmānuja excels Shankarāchārya in conveying to us certain things. According to Shankara first you practice Karma-yogā. What is the result? Karma-yogā is equivalent to Chitta shuddhi, Chitta ekāgrata, Chitta Vaishalyata, then Ātma-jijyāsa – 4 results will come. After that, practice Upāsana. He calls it Bhakti-yogā.

What is Bhakti-yogā? Not devotees Bhakti-yogā. This is Upāsana. What is Upāsana? Nidhidhyāsana. You meditate deeply upon – Saguṇa Sākāra Īshwara - a personalized God. That will equip us with the fitness to practice, again, what is called, real Jñāna-yogā. This is somewhat Okay.

But Rāmānuja, first Karma-yogā. What does Karma-yogā do? Chitta shuddhi. What does Chitta shuddhi give us? It gives knowledge of two things - Who is God? Who am I? The moment that knowledge comes, like a child united with mother. This is my mother. This is my child. Immediately that knowledge turns into Bhakti. Chitta shuddhi, Jñāna and Bhakti.

According Shankarāchārya Chitta shuddhi, Bhakti and Jñāna. Of course, ultimately, there is not much difference, but this is much more natural for us.

So that is why Swāmi Vivekānanda writes,

'''Deho - means give'''. '''Pade - to Your Lotus feet. Anurāg - unmotivated love'''.

What should be really asked for? Love! What type of love? Love, for the sake of love. I don’t want my love for you, my devotion to you to get something else. It should not become a means of obtaining something else. It should not be an instrument for getting something else.

Like Dhruva. At first, he practiced devotion for what purpose? He wanted one Kingdom. So this is the truth. But later on Lord Vishnu appeared. Beautiful story, you know? Then He said, ‘Dhruva, I am pleased with you. What do you want?’ ( God already knows what he wants ) And then God poured a little bit of that water from His conch on to the head of Dhruva. Instantaneously there was understanding. He said, ‘O Lord, I was like a person who was in search of colored glass beads, but obtained a real diamond. Now that I have got a diamond, please do not ask me that whether I want to glass beads. So the kingdom is like glass beads. Before I was ignorant.

( 30:25 mins )

Actually we are also like that. once we know that God is diamond and everything belongs to the world is like glass beads, who will want it. That is what Sri Ramakrishna used to say, If a person meets the emperor a king. And then the king is very Pleased rather ask what you want from me, which fellow will ask for pumpkin.

Unless he is the most stupid fellow in the whole world, He will not ask for a pumpkin. He will ask because the anybody can give pumpkins. But a king can give most precious things in this world. So there is also a story about pumpkin.

So there was a poor fellow and he doesn't have anything to eat or every day is to stand at the door of the king and it was the king's habit every day. He will come out and give Dhana to people gathered there and he will go away. So this prompt is fellows a brahmana every day started coming.

So it was once a birthday of the king. So he decided this poor fellow is coming to me every day. Today, I will remove all his wants for life. But unfortunately, it is not think further. It is obtained a big pumpkin made a cut a small hole cleverly took out all the inside filled it up with diamonds and then covered it and then as soon as he came he donated. Practically every day he was receiving a pumpkin. Today Also, he received a bigger pumpkin. So that fellow was so disappointed. He said every day I have to eat this pumpkin. What am I going to do this? So he decided to sell it. (Big Laughter)

So one fellow it was his pithru tharpana, sraadhdha ritual. He wanted to feed many relatives. Pumpkin is the best. So he was in search of pumpkin. This fellow was in search of a buyer; and they met each other and very cheap – do you want pumpkin. Yes, Yes. It's a big pumpkin that will do for my shraadhdha. And he gave it on sale. That fellow happily carried it away.

And again, the next morning he was present. The king was shocked. He asked why are you coming again? He said O King, I don't have anything to eat. Yesterday we Gave you pumpkin what did you do. He said I sold it. Then the king understood he was not destined to become rich. (Big Laughter) Finished .

So anyway, by the way, this story had come who wants to buy going to God knowing what God is who will want to pretty things. That's why and Naciketa went to Yama Dharma Raja, Yama Gave him how many boons? How many? come on. Any problem by problem. I problem. We all have an I problem.

There is no other problem excepting I problem. 4. first he give only three and second-born how to go to heaven and Yama Dharma Raja taught him. This is the ritual which will take anyone to Heaven. Only once he told him; and you tell me now, what did you understand? Soche chapPagunda -even without giving up a comma, a full stop, exclamation mark it - he repeated the whole lot. because he was only once he wants you need to hear it. Eka Shruthi Dhara.

Yama Dharma Raja, was so pleased he gave him a garland. That is called karma pala garland that is to say without doing anything you get the result of doing it. You understand what I'm talking about. This is the fourth boon.

Now three boons, you know you forgotten between he give an extra. Boon fourth boon. So have to attend the classes again and again until it fixes yourself. So How to obtain unmotivated love towards God – dheha podhey anurâg - what anurâg. And this Beautiful word anurâg is a very beautiful world. Raga means tremendous attachment.

We are already having tremendous raga dvesha. But this Raga first of all, will not have any opposite. There is no dvesha only love. But that itself is not sufficient. It is accompanied Pre-accompanied. It goes forward Anu. means before that you are to do something. What is it practice selflessness for a long time? And the same selflessness will also ask God. I don't want anything. I just want to love you to such an extreme two things he says, is I don't want you to love me; that is not a condition of my love. What is our love if I love you? You also have to love me. The second is our love is always expect something.

Telugu language, mama when I come to, you what will you give me; and when you come to me, what will you bring for me? It works both ways. By the way, you know, all the Indians who have got relatives in the Western countries. They think they are all Bill Gates. (Big Laughter) They when they come to visit their relatives, they expect them only when you come what will you bring when we go to visit you what presents are you going to Give to us so that we can bring them back.

Once I brought somebody wanted Swami wanted first-class foreign-made chapels-Shoes, I brought them and he opened his face fell. It has written Made in India. (Big Laughter)*. How do I know because there are made in China Taiwan and other places they say very famous shoe company Clark's They're not made there. all clothes Are Made in India. Dresses are Made in India and in poor Villages, China, Taiwan and all those all those places Bangladesh. Only they put their own name and then they come here. Anyway, so what is the way motiveless devotion? If you do two things, I don't expect you to love me treat me as you as your biggest Enemy. worst enemy. I don't care second. I don't expect any result from it because it is love for the sake of love, I don't want anything how to obtain that love narakha gives the clue. What is that?

Mukyadasthu Mahad. Kripayaiva Bhagavad-leShahtva – Mukyatha: primary way of obtaining this Devotion to God is Mahad. Kripayah Eva - by the grace of a Maha purusha alone. or Bagavad kripa Lesha, wha - a little bit of God's grace how much one drop of God's grace is more than sufficient to make me a hahaithuki baktha. What a wonderful thing It is. Actually there is no difference.

Thasmin tharjane bedha abava: Thasmin - in God, tharjane- his people, his devotees, bedha abava:- there is no difference between God and His devotees. Why because who are his devotees true devotees. They have completely surrendered themselves to God, so there is no separateness there. So if we can get Guru kripay Mahad, kripay is equivalent to getting Bagavad kripa. Leshatva : And that is this is the only way – dehapothey Anurâg.

How to obtain Mahad krupa.''“tad viddhi praṇipātena paripraśhnena sevayā “(4 g34) '' so - ''viddhi'' here means not asking not getting answers obtain that knowledge through. Self-surrender ''praṇipātena means what? Pranama.'' Means what? Complete surrender and by asking him the right thing. don't go on asking. Asking the right thing.

Kumbagarna Wanted to ask the right thing. He asked the wrong thing. What did he wanted right thing? I must have an unrivaled power. Nobody can beat me. I will beat everybody. what did he ask six months once I eat, six months I sleep. who made him talk like that. God Saraswathi Devi.

So you may go for one thing and we ask for something else. It was a funny incident. There was one what is his name? He used to serve the holy mother. Chandru. So this chandru was an orphan boy. His brother kicked him out. So he took shelter under holy mother. She initiated him and then employed him there and he had unprecedented freedom to visit Sarada Devi - Holy mother at any time.

He can go inside. so he became a little bit egotistical. I have got that freedom. I can ask Mother whatever I want. Swami Madhavanandaji, he Understood it. One day early morning they were brushing their teeth. Hi ! Chandru, Can you do one thing. He said what? Can you go to mother and Ask something. He said okay. Okay, tell me what is it quick quick quick. He said ask her “give me mukthi mother.

Just one minute, I will go upstairs, ask Her, and come down and give you the answer. So he started while climbing his feet had become laden. Later, like little and started trembling by the time you reach the very first floor, he is completely motionless, speechless. of moral support iswara even to the mother was sitting for Pooja and she looked at him. What do you want? Prasad. (Big Laughter)

He took some Prasad as though we have got freedom. She gave the freedom. who gave the freedom. She gave the Freedom. So you can't take that freedom unless she gives Freedom give me mukthi, nobody can ask. That is the truth. So what is the way to get to the anurâg, be humble and say oh Lord. I Want Your Grace by your grace lift me up. There is no other way. But The best thing is mahad Kripa. The Company of great people which means the grace of great people.

Nirbhaya- Fearless. How do we know a person is progressing in spiritual life? First description of the Avatara, he is a Nirbhaya. That's why when Yagnavalkya gave the teaching to Janaka and Janaka understood it became enlightened and Guru gives a certificate – abhayam vi prapthosi Janaka. Oh Janaka, you attained fearlessness. That is what is he telling you have realized who you really are. so beautiful word.

Bhaya means fear. Fear comes from what earlier we discussed in Bhagavad-Gita. Kamaath krodha, krodha means Bhaya here.

''vita-raga-bhaya-krodhaman-maya mam upasritah''

''bahavo jnana-tapasaputa mad-bhavam agatah'' (4G10)

so ''bhaya'' comes from two causes. You know, what are they? Fear of losing what one already has; and fear of not getting what one hopes to get. There is no other fear. And realized soul, an Avatara, He will not have any fear. The second reason is that always a desire both the causes are related to desire. An object means what? object of Desire. So if I lose this then my wishes will not be fulfilled. My desires will not be if I lose my let us say car, Then I won't be able to travel; if I lose my refrigerator, I won't be able to store things. Isn't it. the refrigerator is not a cause which we love its capacity to preserve food either. So at the moment it loses its power. What will you do? Throw it out. And sometimes you have to pay money to throw it away.* (Big Laughter)

Big big furniture, old furniture, you have to pay money. Nobody is willing to do that. Okay. So this how does this desirelessness will come only when desirelessness comes fear desire will go away and desire goes away fear goes away. When does a person really attain to desirelessness a fearlessness when there are no desire and when?

Is it going to become desire less when he realizes - I am God I am Brahman. I am infinite. if you are infinite what things are left out for you to desire. There is nothing will be there. This is the greatest truth, you know, so God is always Nirbhaya.

So he says it's a beautiful saying how creation came. The iswara sat down and then he felt fear. Bhaya-, then he thought - what am I hearing from? Besides me there is nothing else. Then somebody went and advised him. the cultivator hit with deeper thinking than this. God. Before srishti. who is that fellow who advised him before srishti. If there's somebody. So he went and Sir so he said, I am not fearful, but I get bored. Eka, eka get bored alone. I get bored. I want some company. Kim aham akarom? What can I do. I am alone. Then he thought why should I fear there is nobody else who can do any harm.

even a house doesn’t fall because there is no house; a wind cannot beat him up because there was no wind at all. What am I afraid? Then He thought BuwhoniMay Bhavan, may I become many. this is an explanation given for elementary school students to explain Why Srishti has come. I'm not going into it. What I'm saying is even sometimes God fears. God has the greatest fear. Putting it a little bit sarcastic. What is the fear? These are the devotees I have I might lose them. These are the devotees I'm expecting to get, they may not become devotees.

Sri Ramakrishna goes for a beautiful story. one fellow who died on a Saturday. He became a ghost and he became bored. He wanted a companion. So he went on running to the smasana and look every Tuesday and Saturday because Hindus have a Superstition anybody who dies on a Tuesday or on a Saturday? They're likely to become ghost.

so, but somebody will do some Shraadhdha , some prayer are he has done some punNya. Nobody is becoming. ultimately became had to was force you to remain alone. So Swami Yathiswaranandaji Maharaj he has written that Adventure and religious life. He quote something very interesting. I think it is that Booker's one of his other books is a very there was a very famous psychiatrist in his time 1930s. He had written a beautiful book “release from nervous tension”. And in that, that psychiatrist was quoting all my patients can be divided into two categories those who want to get married unable to get married. Those who are married they want to get out of marriage and are unable to get out. These are the two categories. They have become my patients.

If that psychiatrist had any common sense and if God Appears and gives a boon to him. What do you think? He will ask those who are unmarried? Let them not get married those who got married let them never get unmarried because all of them will come become his patients. (Big Laughter) Understand.

At last, Okay. Nirbhaya - Fearless. So Abhayam praptosi vi Janaka: fear comes from two Factor Fear of losing and fear of not getting one’s wishes. Also a person becomes Fearless because he realizes there is no one besides me; and who is God? Therefore he alone becomes the Atman alone is fearless.

Then, he will not be afraid at all. Then another one characteristic of Avatara is completely Fearless, but during the time of Sadhana he might appear to be fearful. He might pretend to be fearful. Why am I telling this one? Because you read gospel or Great Master. One Day a great pundit had to visit Sri Ramakrishna. From Morning his blood pressure has a risen. He was asking everybody and you be here with pundit is supposed to be coming you be here, you be here.

And then he was running to Jav Tala. Toilet. Every few minutes he was running to the Toilet. Is it a characteristic of nirbhayathvam or bhayathvam? So, how do you explain it?

Krishna ran away from Jarasandha. He pretended to run away finally finally runs away. Where did he settle it from Mathura to All the way to Dwaraka. Do you know why he chose Dwaraka?

17 times jarasandha had declared war against him. 17 times. He pretended to be running. Then this jarasandha’s soldiers will run and then he will destroy the whole lot. Jarasandha will go back, gather other remaining men. 17 times like Gazni Muhammad? Laying siege of Somanath Temple.

Somanath Temple. 17 times. 18th time they said now it is time to shift to do Dwaraka. Why did he choose Dwaraka? Because, either I conquer or I will drown myself in the ocean. Mm-hmm. It is said as soon Sri Krishna left the body, the whole sea came and submerged Dwaraka. They say there are some kind of reminiscence are there.

What we are talking? They pretended to be fearful because sometimes they assume deliberately human nature, especially the nature of a child. Sri Ramakrishna had only two Natures. One is a child another is the divine guru. So as soon as the pundit came, Absolutely. He said do you know mother kept to my mind so high and started looking upon them as earthworms.

earthworms, so they are not really frightened of death. They are not frightened of death. What else Can you do? A person who says I am not the body, I am not in mind. What can you do to that person? Alexander the Great that story is told you know. Alexander the Great was in north India. Fortunately he did not go anywhere, because his own soldiers rebelled. Otherwise, he would finished India. So he heard of a great Yogi. Swami Vivekananda quotes this and then he went there early. It was winter season. Yogi was sitting in the sun to get a little bit of warmth. Oh this man was a very tall man, you know Greek so he stood there. I heard you are a great Yogi. He said that I am a great Yogi. Is there anything that I can do?

Yes. You are standing the sun falling upon me in between get out. He understood. no man can speak to him like that. Then they discussed a lot of things Alexander was so impressed. He said if this I would take you to my Greece and you will be my main philosopher. In those days, That was the custom. Yogi said thank you very much. But I don't want to go. Do you know who to whom are you replying? I know. I can kill you. He laughed and said this is the biggest greatest lie I ever heard in my life. I am Deathless & this fellow says I will kill you.

So you can understand. You know, when you have walking in the sunlight Your Shadow follows you. if somebody threatens, I will kill your Shadow. What would be your reaction? Do whatever you like, but there are certain rules and regulations when you are walking with your Guru, You should never put your foot on even and the shadow of your Guru.

Yeah, Nirbhaya gatasamsaya -is absolutely bereft of all doubts. So here is first thing we have to understand, when do doubts come and when doubts cannot arise. Two conditions. What is it when you know, something indirectly doubts may come. That's why shravana. when you see you hear about something you are never experienced it doubts will come.

but when you are directly pursuing something even if the whole world doubts about your realization, you will have no doubts, because it is your direct experience. That is what all these great Souls, even a jeevan Muktha. You take one. Tell him I doubt Whether you have got any. Realization. He will not hesitate. you tell it to a not spiritual person who is pretending to be a spiritual person. You are not a spiritual person. You understand what I'm talking. You go to a so-called spiritual person who is not really a spiritual person and tell him you are not spiritual. He will get so angry. Thereby proving (Big Laughter)specially is ranging not spiritual. you go to a spiritual person and tell him you are not spiritual. He will be the first person to say you're absolutely right.

He will never say I am spiritual. If somebody by mistake considered I am completely non-spiritual you are right and proving there by that at least this person has progressed in spiritual life. Yeah. This is the truth. So a person who is beholding himself I am not the body, I am not the mind, what remains. I am The atman you cannot be cannot have any doubt.

How to doubt is only about what about atman whether God exists like that Etc? That is why Swami Vivekananda went & asked him. Have you seen God, why did he ask that question? I want you to reply. I want you to think. Why did Swami Vivekananda ask that question? Because so many people in those days were talking We Are Spiritual people. He went even to many leaders and asked have you seen God? They said Not only that some people frankly said no, we have not seen God we are praying. But some fellows did not admit it. Indirectly, they want to give the impression that we don't want to talk. But we are you seers of God. So one person he said no. No, you are a yogi your eyes are yogi’s eyes, if you pray you will realize. He never replied that question. So Swami Vivekananda had doubts.

Yes. Sri Ramakrishna once asked many people say I am an incarnation of God. Swami Vivekananda said until I know it let thousand people speak, I am not going to believe. He said, Frankly he said that one.

So why did Swami Vivekananda go and ask him. Because he did not know who is Sri Ramakrishna until that time. Are you a pretender or are you talking from your direct experience or are you talking like other people from bookish knowledge because they are all well-read people.

What was Sri Ramakrishna’s, categorical reply? I have seen God. That was the answer, Narendra wanted. But Sri Ramakrishna did not stop there. What did he say? Why did he say that?

No, see, how will I may say? Yes, sir. No, how how are you to know? I have seen God. If you see God, then you know that I have seen God I will show you God and he tried he wanted to show you the second time third time and he ran away. Yeah, so some people ask me also “Have you Seen God” I said, no, I have not seen God then there's no way I don't believe you. (Big Laughter)*If you don’t believe me, why did you ask. Because, whatever I say you are not you you prepared already. You don't believe me. If I said I've seen God, But then also you say you don't believe. what can I do?

So gatasamsaya that is why the Mundaka Upanishad the only proof of complete removal - destruction of you

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiśchidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare || 8 ||

only upon beholding the Supreme reality directly. Beholding means not seeing a beholding means knowing I am that Supreme reality. Otherwise, I am seeing you, you are seeing me. What I am seeing is also false what you are seeing me also, This is false. one evening in New York one fellows walking. Suddenly He felt the gut with the butt of a pistol.

And the back of him. “Gave me your wallet”. So he had no option he gave him is wallet and that fellow snatched the wallet and running away. After running Few yards, he showed his gun, heee there are no bullets in this. This fellow also said heee are there is no money in the wallet.* (Big Laughter)

Only a person who becomes one that is called real seeing this is called aparookshan bahuthi this is also called prathyaksha. Our seeing is not prathyaksha. It is called paroksha. We can talk about it some other day. So only when a person has direct experience about himself, I am that Supreme reality. That is called aparookshan bahuthi.

Why do I say Supreme reality, because reality has been defined as in two ways that reality which seems to be reality. But which changes every time is temporary reality; which we are all experienced. Vyavaharika sathya. That reality which never changes at any time. There is no past, present or future about it. That is the Supreme.

Changeless entity is Supreme reality. Anything that is changing. So if I say I'm the body it is true for a moment in one moment. The body can change and we have an accident even lose a limb. I am a poor man may win a lottery ticket. He was a poor man. Now what has become rich one changed.

Rich people become poor; poor will become rich. This is the change that is happening. So that is not reality. When a person knows I am that highest reality that is called the dharshan, that is called a paroksha anubooty that is called prathyaksha. when you are looking at me, you're not looking at me directly.

My information has gone into your through your eyes; and then your mind has already a certain preconceived ideas about me; and it puts that coating oh this is Swami good or bad great or not.

therefore that is not called really prathyaksha direct experience. This is not direct. What is the direct experience to become completely one with it? Whatever Remains separate is indirect. Whatever becomes one is direct. when a person has the direct experience Gata Samsaya:. So we will stop here. They said so many ideas are coming, you know beautiful ideas, but you have to remember it simply hearing it fortunately or unfortunately, God has given two ears one to listen to another to Throw it out. Keep those points the moment I say. I don't need to repeat it. You should be able to understand. Then we can move very fast.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 09 on 16 June 2019

2024-11-19T07:57:28Z

R verma:

So, we continue our talk, on Avatāra. In our last class we discussed about what it is to be a human being. We are all human beings, and yet we do not deserve, really, to be called human beings. There is no difference… As the Sanskrit proverb goes Ahāra, Nidra, Bhaya, and Maithana. The body is a body. But there is one difference - Viveka.

What is Viveka? Usually it is translated as discrimination. Discrimination always means between what is better and what is not better. But that is not the only thing. We also use the word in a slightly negative connotation, what is called racial discrimination, gender discrimination, caste discrimination. But there also, the idea behind it is - who is superior? Who is inferior? Whether their logic proves them to be right or wrong is not the point. That's not what we are discussing. It is misused.

But what is meant is that human beings alone have the capacity to be intuitive. Because, discrimination requires intuition. Not merely logic or reason. That is the specialty. It is there in a greater proportion than in animals. Because they also have discrimination. Which food is tender, and which not? Even tigers discriminate. If there are two human beings, who is more tender, juicy, edible, etc & long lasting?

So we have to use our discrimination. Aristotle had said, ‘Man is a social animal’. More or less it is right. Man is a rational animal. That to me seems to be not a very good definition. What should be - Man is potentially rational. He has the Capacity to use reason, but not that he is always using it.

Okay. So what is it to be the best of human beings? We discussed it, very briefly though. Mature personality, a Mature minded person. Sri Rāmakrishna uses a mature Vidyā, Vidyā Māyā - Kāchā āmi, Pākkā āmi - an unripe ego, a ripe ego. That’s exactly…. What is a ripe ego? A ripe ego doesn't live in the clouds. He lives very practically. Probably, down to earth is what we call in English language. That is the best term. And, yet his mind is pitched to the highest tune.

So in Brief, he is a gentleman, he is a loving person, caring person, humorous person and full of love and Kshama (Forgiveness). So briefly we discussed. Do you have any questions about what we discussed last week, about a mature personality?

In fact If we really think deeply all the Sādhana catuṣṭaya sampatti is meant for what? To obtain, to become a mature personality say for example,

''सुखदु:खे समे कृत्वा ( sukha-duḥkhe same kṛitvā ) -'' whether you are happy or unhappy, whether it is cold or hot, whether somebody honors or dishonors, whether you win or you lose, whatever the condition, a Mature person does not really delay all these things. He doesn't deny all these things. But he keeps his mind calm and quiet.

( 05:11 mins )

So what do we do? If it is profitable our mind goes up, if it is loss our mind goes down. We are being tossed up and down up and down. So there are some non-spiritual, so-called non-religious, human beings who have this quality. They don't care. Okay. I am a principled man, quite a number of people are there. So that is called a mature personality, and that is the platform from which we can become moral and spiritual.

So what is the distinction between a mature personality and a moral personality? A Mature personality merely keeps his whole mind under control. Whereas a moral personality… What is morality? You must always remember Swāmi Vivekānanda’s definition of morality. What is morality? ‘Considering the other, as equal to oneself’. So we never do anything bad to ourselves. Unknowingly we might do. But knowingly we never do it. Same way, knowingly a moral person never does anything to the other person.

A beautiful word has been used in bhagavad-gita-

''आत्मौपम्येन सर्वत्र'' ( ''ātmaupamyena sarvatra'' ) Samadarṣi - Ātmā - That is one self. Just as one looks upon oneself, a moral person looks upon everyone exactly in the same light. So how do we look upon us? We don't want anybody to be an enemy of ours. Is there anybody who says I desire an enemy? So therefore we should also never become inimical to other people. We do not wish other people hate us, to harm us, to hurt us, to rob us, to take away things from us. So, we should also not…This is the whole of…

One Rabbi. You know, what is a Rabbai? A Jewish teacher is called a Rabbi. A Rabbai was asked by one man - ‘Rabbi please, I don't have much time, tell me all about Judaism very shortly’. And he gave this - ‘Do unto others what you wish others to do unto yourself. If you have understood it, you have understood the whole of Judaism, the whole of religion, the whole of spirituality. Rest is commentary’.

That is the truth. But what is the truth? That there is, really speaking, no difference between us and the other people. That we make the differentiation is because of what? Avidyā – Ajñāna, ignorance. I am different you are different. In fact, we are not at all different. Is it such a big ideal, High ideal, that it is irrational? No.

So we give the example - when you enter into dream state, do you see the same world? Same world. If I am taking class, if you are dreaming that I'm taking class, you see me, you see yourself, you see other people also. Isn’t it? At that time do you see any identity with anybody? Do you feel I am Swāmi? You don't feel. Swāmi is different, I am different. Everyone is different. The table is different. Everything is different, isn't it?

But when you come out of dream state, Who had become the whole dream world? Only one person! You have divided yourself into infinite number of parts, and considering each part is totally different. If in that class, in your dream, if I were telling you that there is no difference, you will not believe me. But you will not dare to deny me, contradict me. But you will not believe me, but when you wake up you say, ‘Arre, it is I who created every object in the dream world’. Isn’t it?

Then I said, ‘You see this Swāmi as different. On that day in your dream the Swāmi spoke excellently. Upon waking up, tell me who spoke? Who spoke? Me! Yeah! So you see we are attributing it to other person but actually that is none other than ourselves.

( 10:39 mins )

Come to the Advaita point now. When you are looking at Swāmi Vivekānanda, when you are looking at Sri Rāmakrishna, do you feel that you are anywhere near them? Do you feel that you it is you, in the form of Swāmi Vivekānanda, giving lectures in Chicago parliament of religions. You won't think like that but upon waking up from this waking State what do you say? I was Vivekānanda, I was Sri Rāmakrishna. The entire waking state in which Swāmi Vivekānanda spoke was a dream of the Ātman. So who spoke at the parliament of religions?

Just as in your dream, in my name you are giving lecture, isn't it? I'm only giving positive ideas. Suppose that day the Swāmi’s lecture was full of bunk. Who gave that lecture? So there also you make a discrimination. No, no if it is bunk it is Swāmi, if it is good it is me. That's what we are all doing it here.

So when we wake up from the delusion, the mirage, of this waking State… Just as we come to the waking state from dream state, this becomes a dream when? When we wake up. When does the dream world become dream? Only when we wake up. Until that time it's not a dream world, it’s a fully waking world.

What is the point now? In the dream world, upon waking up, we look up on it as - I had become the whole lot. I played with myself. I was my friend. I was my enemy. I was the rich man. I was the poor man. I was the best person. I was also the worst person. Same thing will come.'' ''

''आत्मौपम्येन सर्वत्र समं पश्यति'' ( ''ātmaupamyena sarvatra samaṁ paśhyati'' )

So these are called samadharshis. We will come to that. This is called being a moral person. So what is the difference between… a mature person is the best of rational human beings; a moral person is one not doing some good, goody goody, but he who identifies himself with everything in this world including with a dog, a cow, an elephant, eater of dog and a humble Brahmana.

''विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि |''

''शुनि चैव श्वपाके च पण्डिता: समदर्शिन: ||'' BG ''5:18||''

''vidyā-vinaya-sampanne brāhmaṇe gavi hastini''

''śhuni chaiva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ''

Okay. So this is what we discussed any questions with regard to that?

A person will become in fact more effective. Why? I'm telling you the reason. When you consider somebody as your friend, your motive is warped. When you consider someone as your enemy. again your motivation is completely warped. This is called Rāga and Dvesha, and they reduce your common sense, they reduce your focus. And to that extent you become less effective. Whereas when you know everybody is me, there would be only love. And where there is love, whatever you do will be the most loving act.

I'll give an example. See if you are if you have taken up a job to care for another child, child care you know. You won't have that much of Love towards the children, because you know they are not your children. You are only a salaried person. But suppose you are looking upon your own children. How will you do then? Because you love your children, every act that you perform for them is a loving act. Will it be a drudgery? Will it be boring act? You understand now. It is very effective.

( 15:41 mins )

In fact, Swāmi Vivekānanda says something in His Karma Yogā. ‘Selflessness is very paying. That means you get more dividends out of selflessness than selfishness. But people don't have that patience to work it out’. Marvellous statement! Every statement that comes from Swāmi Vivekānanda’s mouth is a truth. Ms MacLeod, She attended the Swami's class first time, then she came out and issued a statement, ‘The first word Swāmiji uttered is truth. The second word Swāmiji uttered is truth. Afterwards, whatever He uttered was nothing but truth’.

And that is true. It is not exaggeration, because, God Himself is talking in a human form. “I am a voice without a form”. Who was speaking? Sri Rāmakrishna. Who was Sri Rāmakrishna? Divine Mother. Who is Divine Mother? God. And who is God? Yourself. This is Advaita Vedānta. There is no separate God.

Okay, so having described… this is the most wonderful… So what is the first goal of every human being? To become a real mature personality. Until that time we pay heavily. It is not only an ideal, It also is the most profitable thing in the world. Who will be the happiest person? A person who is not affected by anything that happens in this world, he is the happiest person in this world.

Whereas you see, somebody hurts you at 11:30. Twelve o’ clock is your lunch time. Will you enjoy your lunch? You are going to Brood. And with every brooding the hurt increases. First, It is only a thought. Then it becomes hurt. Then you become that hurt. The more you grow - your anger, your hurt, and your sense of Revenge, everything increases, isn't it?

See how it grows. Because you are exercising it. Same exercise, you also do in thinking about God, that also will grow. Yes.

It is something very interesting. Yes. You see, I'm telling you something about Deep psychology. You have made a statement. It is very easy to wake up from the this dream to our waking state. But the same problem - when I am talking there, that is a waking state. Then you make the statement. The dream I had in my dream, to come back from that dream was very easy. But from this waking state to wake up is a very difficult thing.

Actually it is not difficult. How much time does it take for you to go to dream? You don't know about time. If you're counting the time, - ‘at this time, I fell asleep, I had a dream’ - that's not a dream. So our perception of time both in dream and waking is exactly the same. But now you are talking not from the dream point of view. You are talking about dream from the Waking point of view. But if we were discussing in your dream about this, you will make exactly the same statement - ‘How long it is going to take to wake up from this dream?’ I hope you're following what I'm trying to tell you.

( 20:29 mins )

Next beautiful words - देहपदे अनुराग ( dehapade anurāg ) - O Lord! I can never attain Devotion to you all by myself. Only when you give… This is the prayer across all religions. The best of this prayers is Gāyatri Mantra. What is Gāyatri Mantra’s essence? We surrender ourselves to you. Please guide my understanding. That's why Bhagavad Gitā is considered an explanation of Gāyatri Mantra.

There the person who is praying is Arjuna. Gāyatri Mantra. The person who is praying in Bhagavad Gitā is called Arjuna. They deity to whom in the Gāyatri Mantra the sādhaka is addressing, in the Bhagavad Gitā He is Krishna. Life is a battlefield. Krishna is the Buddhi, Dhiyo - Dhi! That Buddhi is guiding this sādhaka in the spiritual World by guiding him at every point.

You know, in the yuddha, every point is Sri Krishna - ‘This fellow is not to be finished now. His time has not yet come. But the other fellows time has come, let us quickly finish him and then come back next’. Everything has a Time. So in life also, everything has a time.

* But who is the guide? Sri Krishna.
* What is the Chariot? This body.
* What are those ropes which control the horses? Our mind.
* Who is it that controls? Buddhi ; buddhi .
* Who is the person who is traveling in the Chariot? Jīva, Jīvātma..

Don't say Ātmā, as Ātmā is liberated. Jīvātma. When he is liberated, there is no chariot. Everything disappears because then there is no chariot, there is no Charriator. There was no journey. And there is nothing, no bondage, no Sādhana. No Mukti, no birth, no death. Nothing. Ityeṣā paramārthatā. So this is the truth when we wake up.

What are we talking about? What is Dhi? Dhi means knowledge. What is the knowledge? Sadhana is knowledge. Now we are not concerned about God knowledge. What is the knowledge we need now? Not God knowledge! Sādhana knowledge. What we need now is knowledge of Sādhana. In fact, we don't need God knowledge. We don't need God realization and God cannot give God realization. He need not give. Why? That fact never changes that each soul is potentially Divine. That fact never changes, whether you are under bondage...

It is like a dream. You are in your own room, on your own bed. But you feel that somebody has carried it to a dungeon and put you there. So long as your mind is thinking, that is your reality. When you wake up what happens? You find yourself where? On your own bed. That is the truth. Suppose you find yourself in somebody else's bed, then it is a problem, both the for that fellow also and for you also. This is the truth.

So God need not give realization because what can be given and taken away is not realization. You understand? Moksha is not something to be lost and to be again gained. That's not Mukti. Mukti is that which can never be changed. So, ‘O Lord only you can give me that Devotion to you’.

( 25:04 mins )

And what is Devotion? Knowledge. Dhe means knowledge. What is the knowledge that? Oh Lord. You are. My own. God is my own is the knowledge that we require see a mother and child separated.

And that's a child was there growing and the mother and the child practically, They are seeing each other every day. May be he's even working there. But they don’t know what were their relationship. And then what will be the relationship friends are it best, you know employer-employee relationship and one day they come to know that - this is my son and she is my mother the moment that knowledge comes, Do you need you to inject and say now that you know each other try to love each other? Is it necessary? The moment that knowledge comes instantaneously the love comes. Because knowledge is love but that knowledge. How can it come? only by the grace of God ?

Manushyathvam, Mumukshuthvam, Maha purusha samsaya:. So everything in our state is the great grace of God, there is no other that is why gayathri Mantra Is a prayer O Lord. I am without knowledge. you please grant me knowledge. Knowledge is bakthi. Ramanuja has outlined it beautifully. in some respects Ramanuja excels Shankaracharya in conveying to a certain things.

According to shankara first you practice KarMayoga. What is the result? Karma Yoga is equivalent to Chththa Sudhdhi, chiththa ekagratha, chiththa Vaishalyatha, then Athma jignasa – 4 results will come. After that, practice Upasana. He calls it Bakthi Yoga.

What is Bakthi Yoga? Not devotees Bakthi Yoga. This is Upasana . What is Upasana? Nividyasana. You meditate deeply upon – “Saguna Sakara Eshwara” - a personalized God. That will equip us with the fitness to again. What is called practicing real Gnana yoga?

This is some what Okay. But Ramanuja, First Karma Yoga. What does Karma Yoga do? Chiththa Sudhdhi. What does Chiththa Sudhdhi give us to us? It gives knowledge of two things. Who is God, who am I. The moment that knowledge comes like a child United with mother. This is my mother. This is my child immediately that knowledge turns into Bakthi. Chiththa Sudhdhi, Gnana and Bakthi. According Shankaracharya Chiththa Sudhdhi, Bakthi and Gnana.

Of course, ultimately, there is not much difference, but this is much natural for us. So that is why Swami Vivekananda writes, Deho - means give - pothey to your Lotus feet. Anurag - unmotivated love. What should be really asked for love? what type of love love for the sake of love. I don’t want my love for you, my devotion to you to get something else. It should not become a means of obtaining something else. It should not be an instrument for getting something else.

Like Dhruva, at first, he practiced devotion. For what purpose? He wanted one Kingdom. So this is the truth. But now later on Lord Vishnu appeared beautiful story, you know. Then he said Dhruva, I am pleased with you. What do you want? The god already knows what he wants and then God poured a little bit of that water from his Kong on to the head of Dhruva.

Instantaneously there was understanding. He said O Lord. I was like a person who was in search of colored glass beads. But obtained a real diamond. Now that I got Diamond, please do not ask me that whether I want to glass beads. So the kingdom is like glass beads. Before I was ignorant.

Actually we are also like that. once we know that God is diamond and everything belongs to the world is like glass beads, who will want it. That is what Sri Ramakrishna used to say, If a person meets the emperor a king. And then the king is very Pleased rather ask what you want from me, which fellow will ask for pumpkin.

Unless he is the most stupid fellow in the whole world, He will not ask for a pumpkin. He will ask because the anybody can give pumpkins. But a king can give most precious things in this world. So there is also a story about pumpkin.

So there was a poor fellow and he doesn't have anything to eat or every day is to stand at the door of the king and it was the king's habit every day. He will come out and give Dhana to people gathered there and he will go away. So this prompt is fellows a brahmana every day started coming.

So it was once a birthday of the king. So he decided this poor fellow is coming to me every day. Today, I will remove all his wants for life. But unfortunately, it is not think further. It is obtained a big pumpkin made a cut a small hole cleverly took out all the inside filled it up with diamonds and then covered it and then as soon as he came he donated. Practically every day he was receiving a pumpkin. Today Also, he received a bigger pumpkin. So that fellow was so disappointed. He said every day I have to eat this pumpkin. What am I going to do this? So he decided to sell it. (Big Laughter)

So one fellow it was his pithru tharpana, sraadhdha ritual. He wanted to feed many relatives. Pumpkin is the best. So he was in search of pumpkin. This fellow was in search of a buyer; and they met each other and very cheap – do you want pumpkin. Yes, Yes. It's a big pumpkin that will do for my shraadhdha. And he gave it on sale. That fellow happily carried it away.

And again, the next morning he was present. The king was shocked. He asked why are you coming again? He said O King, I don't have anything to eat. Yesterday we Gave you pumpkin what did you do. He said I sold it. Then the king understood he was not destined to become rich. (Big Laughter) Finished .

So anyway, by the way, this story had come who wants to buy going to God knowing what God is who will want to pretty things. That's why and Naciketa went to Yama Dharma Raja, Yama Gave him how many boons? How many? come on. Any problem by problem. I problem. We all have an I problem.

There is no other problem excepting I problem. 4. first he give only three and second-born how to go to heaven and Yama Dharma Raja taught him. This is the ritual which will take anyone to Heaven. Only once he told him; and you tell me now, what did you understand? Soche chapPagunda -even without giving up a comma, a full stop, exclamation mark it - he repeated the whole lot. because he was only once he wants you need to hear it. Eka Shruthi Dhara.

Yama Dharma Raja, was so pleased he gave him a garland. That is called karma pala garland that is to say without doing anything you get the result of doing it. You understand what I'm talking about. This is the fourth boon.

Now three boons, you know you forgotten between he give an extra. Boon fourth boon. So have to attend the classes again and again until it fixes yourself. So How to obtain unmotivated love towards God – dheha podhey anurâg - what anurâg. And this Beautiful word anurâg is a very beautiful world. Raga means tremendous attachment.

We are already having tremendous raga dvesha. But this Raga first of all, will not have any opposite. There is no dvesha only love. But that itself is not sufficient. It is accompanied Pre-accompanied. It goes forward Anu. means before that you are to do something. What is it practice selflessness for a long time? And the same selflessness will also ask God. I don't want anything. I just want to love you to such an extreme two things he says, is I don't want you to love me; that is not a condition of my love. What is our love if I love you? You also have to love me. The second is our love is always expect something.

Telugu language, mama when I come to, you what will you give me; and when you come to me, what will you bring for me? It works both ways. By the way, you know, all the Indians who have got relatives in the Western countries. They think they are all Bill Gates. (Big Laughter) They when they come to visit their relatives, they expect them only when you come what will you bring when we go to visit you what presents are you going to Give to us so that we can bring them back.

Once I brought somebody wanted Swami wanted first-class foreign-made chapels-Shoes, I brought them and he opened his face fell. It has written Made in India. (Big Laughter)*. How do I know because there are made in China Taiwan and other places they say very famous shoe company Clark's They're not made there. all clothes Are Made in India. Dresses are Made in India and in poor Villages, China, Taiwan and all those all those places Bangladesh. Only they put their own name and then they come here. Anyway, so what is the way motiveless devotion? If you do two things, I don't expect you to love me treat me as you as your biggest Enemy. worst enemy. I don't care second. I don't expect any result from it because it is love for the sake of love, I don't want anything how to obtain that love narakha gives the clue. What is that?

Mukyadasthu Mahad. Kripayaiva Bhagavad-leShahtva – Mukyatha: primary way of obtaining this Devotion to God is Mahad. Kripayah Eva - by the grace of a Maha purusha alone. or Bagavad kripa Lesha, wha - a little bit of God's grace how much one drop of God's grace is more than sufficient to make me a hahaithuki baktha. What a wonderful thing It is. Actually there is no difference.

Thasmin tharjane bedha abava: Thasmin - in God, tharjane- his people, his devotees, bedha abava:- there is no difference between God and His devotees. Why because who are his devotees true devotees. They have completely surrendered themselves to God, so there is no separateness there. So if we can get Guru kripay Mahad, kripay is equivalent to getting Bagavad kripa. Leshatva : And that is this is the only way – dehapothey Anurâg.

How to obtain Mahad krupa.''“tad viddhi praṇipātena paripraśhnena sevayā “(4 g34) '' so - ''viddhi'' here means not asking not getting answers obtain that knowledge through. Self-surrender ''praṇipātena means what? Pranama.'' Means what? Complete surrender and by asking him the right thing. don't go on asking. Asking the right thing.

Kumbagarna Wanted to ask the right thing. He asked the wrong thing. What did he wanted right thing? I must have an unrivaled power. Nobody can beat me. I will beat everybody. what did he ask six months once I eat, six months I sleep. who made him talk like that. God Saraswathi Devi.

So you may go for one thing and we ask for something else. It was a funny incident. There was one what is his name? He used to serve the holy mother. Chandru. So this chandru was an orphan boy. His brother kicked him out. So he took shelter under holy mother. She initiated him and then employed him there and he had unprecedented freedom to visit Sarada Devi - Holy mother at any time.

He can go inside. so he became a little bit egotistical. I have got that freedom. I can ask Mother whatever I want. Swami Madhavanandaji, he Understood it. One day early morning they were brushing their teeth. Hi ! Chandru, Can you do one thing. He said what? Can you go to mother and Ask something. He said okay. Okay, tell me what is it quick quick quick. He said ask her “give me mukthi mother.

Just one minute, I will go upstairs, ask Her, and come down and give you the answer. So he started while climbing his feet had become laden. Later, like little and started trembling by the time you reach the very first floor, he is completely motionless, speechless. of moral support iswara even to the mother was sitting for Pooja and she looked at him. What do you want? Prasad. (Big Laughter)

He took some Prasad as though we have got freedom. She gave the freedom. who gave the freedom. She gave the Freedom. So you can't take that freedom unless she gives Freedom give me mukthi, nobody can ask. That is the truth. So what is the way to get to the anurâg, be humble and say oh Lord. I Want Your Grace by your grace lift me up. There is no other way. But The best thing is mahad Kripa. The Company of great people which means the grace of great people.

Nirbhaya- Fearless. How do we know a person is progressing in spiritual life? First description of the Avatara, he is a Nirbhaya. That's why when Yagnavalkya gave the teaching to Janaka and Janaka understood it became enlightened and Guru gives a certificate – abhayam vi prapthosi Janaka. Oh Janaka, you attained fearlessness. That is what is he telling you have realized who you really are. so beautiful word.

Bhaya means fear. Fear comes from what earlier we discussed in Bhagavad-Gita. Kamaath krodha, krodha means Bhaya here.

''vita-raga-bhaya-krodhaman-maya mam upasritah''

''bahavo jnana-tapasaputa mad-bhavam agatah'' (4G10)

so ''bhaya'' comes from two causes. You know, what are they? Fear of losing what one already has; and fear of not getting what one hopes to get. There is no other fear. And realized soul, an Avatara, He will not have any fear. The second reason is that always a desire both the causes are related to desire. An object means what? object of Desire. So if I lose this then my wishes will not be fulfilled. My desires will not be if I lose my let us say car, Then I won't be able to travel; if I lose my refrigerator, I won't be able to store things. Isn't it. the refrigerator is not a cause which we love its capacity to preserve food either. So at the moment it loses its power. What will you do? Throw it out. And sometimes you have to pay money to throw it away.* (Big Laughter)

Big big furniture, old furniture, you have to pay money. Nobody is willing to do that. Okay. So this how does this desirelessness will come only when desirelessness comes fear desire will go away and desire goes away fear goes away. When does a person really attain to desirelessness a fearlessness when there are no desire and when?

Is it going to become desire less when he realizes - I am God I am Brahman. I am infinite. if you are infinite what things are left out for you to desire. There is nothing will be there. This is the greatest truth, you know, so God is always Nirbhaya.

So he says it's a beautiful saying how creation came. The iswara sat down and then he felt fear. Bhaya-, then he thought - what am I hearing from? Besides me there is nothing else. Then somebody went and advised him. the cultivator hit with deeper thinking than this. God. Before srishti. who is that fellow who advised him before srishti. If there's somebody. So he went and Sir so he said, I am not fearful, but I get bored. Eka, eka get bored alone. I get bored. I want some company. Kim aham akarom? What can I do. I am alone. Then he thought why should I fear there is nobody else who can do any harm.

even a house doesn’t fall because there is no house; a wind cannot beat him up because there was no wind at all. What am I afraid? Then He thought BuwhoniMay Bhavan, may I become many. this is an explanation given for elementary school students to explain Why Srishti has come. I'm not going into it. What I'm saying is even sometimes God fears. God has the greatest fear. Putting it a little bit sarcastic. What is the fear? These are the devotees I have I might lose them. These are the devotees I'm expecting to get, they may not become devotees.

Sri Ramakrishna goes for a beautiful story. one fellow who died on a Saturday. He became a ghost and he became bored. He wanted a companion. So he went on running to the smasana and look every Tuesday and Saturday because Hindus have a Superstition anybody who dies on a Tuesday or on a Saturday? They're likely to become ghost.

so, but somebody will do some Shraadhdha , some prayer are he has done some punNya. Nobody is becoming. ultimately became had to was force you to remain alone. So Swami Yathiswaranandaji Maharaj he has written that Adventure and religious life. He quote something very interesting. I think it is that Booker's one of his other books is a very there was a very famous psychiatrist in his time 1930s. He had written a beautiful book “release from nervous tension”. And in that, that psychiatrist was quoting all my patients can be divided into two categories those who want to get married unable to get married. Those who are married they want to get out of marriage and are unable to get out. These are the two categories. They have become my patients.

If that psychiatrist had any common sense and if God Appears and gives a boon to him. What do you think? He will ask those who are unmarried? Let them not get married those who got married let them never get unmarried because all of them will come become his patients. (Big Laughter) Understand.

At last, Okay. Nirbhaya - Fearless. So Abhayam praptosi vi Janaka: fear comes from two Factor Fear of losing and fear of not getting one’s wishes. Also a person becomes Fearless because he realizes there is no one besides me; and who is God? Therefore he alone becomes the Atman alone is fearless.

Then, he will not be afraid at all. Then another one characteristic of Avatara is completely Fearless, but during the time of Sadhana he might appear to be fearful. He might pretend to be fearful. Why am I telling this one? Because you read gospel or Great Master. One Day a great pundit had to visit Sri Ramakrishna. From Morning his blood pressure has a risen. He was asking everybody and you be here with pundit is supposed to be coming you be here, you be here.

And then he was running to Jav Tala. Toilet. Every few minutes he was running to the Toilet. Is it a characteristic of nirbhayathvam or bhayathvam? So, how do you explain it?

Krishna ran away from Jarasandha. He pretended to run away finally finally runs away. Where did he settle it from Mathura to All the way to Dwaraka. Do you know why he chose Dwaraka?

17 times jarasandha had declared war against him. 17 times. He pretended to be running. Then this jarasandha’s soldiers will run and then he will destroy the whole lot. Jarasandha will go back, gather other remaining men. 17 times like Gazni Muhammad? Laying siege of Somanath Temple.

Somanath Temple. 17 times. 18th time they said now it is time to shift to do Dwaraka. Why did he choose Dwaraka? Because, either I conquer or I will drown myself in the ocean. Mm-hmm. It is said as soon Sri Krishna left the body, the whole sea came and submerged Dwaraka. They say there are some kind of reminiscence are there.

What we are talking? They pretended to be fearful because sometimes they assume deliberately human nature, especially the nature of a child. Sri Ramakrishna had only two Natures. One is a child another is the divine guru. So as soon as the pundit came, Absolutely. He said do you know mother kept to my mind so high and started looking upon them as earthworms.

earthworms, so they are not really frightened of death. They are not frightened of death. What else Can you do? A person who says I am not the body, I am not in mind. What can you do to that person? Alexander the Great that story is told you know. Alexander the Great was in north India. Fortunately he did not go anywhere, because his own soldiers rebelled. Otherwise, he would finished India. So he heard of a great Yogi. Swami Vivekananda quotes this and then he went there early. It was winter season. Yogi was sitting in the sun to get a little bit of warmth. Oh this man was a very tall man, you know Greek so he stood there. I heard you are a great Yogi. He said that I am a great Yogi. Is there anything that I can do?

Yes. You are standing the sun falling upon me in between get out. He understood. no man can speak to him like that. Then they discussed a lot of things Alexander was so impressed. He said if this I would take you to my Greece and you will be my main philosopher. In those days, That was the custom. Yogi said thank you very much. But I don't want to go. Do you know who to whom are you replying? I know. I can kill you. He laughed and said this is the biggest greatest lie I ever heard in my life. I am Deathless & this fellow says I will kill you.

So you can understand. You know, when you have walking in the sunlight Your Shadow follows you. if somebody threatens, I will kill your Shadow. What would be your reaction? Do whatever you like, but there are certain rules and regulations when you are walking with your Guru, You should never put your foot on even and the shadow of your Guru.

Yeah, Nirbhaya gatasamsaya -is absolutely bereft of all doubts. So here is first thing we have to understand, when do doubts come and when doubts cannot arise. Two conditions. What is it when you know, something indirectly doubts may come. That's why shravana. when you see you hear about something you are never experienced it doubts will come.

but when you are directly pursuing something even if the whole world doubts about your realization, you will have no doubts, because it is your direct experience. That is what all these great Souls, even a jeevan Muktha. You take one. Tell him I doubt Whether you have got any. Realization. He will not hesitate. you tell it to a not spiritual person who is pretending to be a spiritual person. You are not a spiritual person. You understand what I'm talking. You go to a so-called spiritual person who is not really a spiritual person and tell him you are not spiritual. He will get so angry. Thereby proving (Big Laughter)specially is ranging not spiritual. you go to a spiritual person and tell him you are not spiritual. He will be the first person to say you're absolutely right.

He will never say I am spiritual. If somebody by mistake considered I am completely non-spiritual you are right and proving there by that at least this person has progressed in spiritual life. Yeah. This is the truth. So a person who is beholding himself I am not the body, I am not the mind, what remains. I am The atman you cannot be cannot have any doubt.

How to doubt is only about what about atman whether God exists like that Etc? That is why Swami Vivekananda went & asked him. Have you seen God, why did he ask that question? I want you to reply. I want you to think. Why did Swami Vivekananda ask that question? Because so many people in those days were talking We Are Spiritual people. He went even to many leaders and asked have you seen God? They said Not only that some people frankly said no, we have not seen God we are praying. But some fellows did not admit it. Indirectly, they want to give the impression that we don't want to talk. But we are you seers of God. So one person he said no. No, you are a yogi your eyes are yogi’s eyes, if you pray you will realize. He never replied that question. So Swami Vivekananda had doubts.

Yes. Sri Ramakrishna once asked many people say I am an incarnation of God. Swami Vivekananda said until I know it let thousand people speak, I am not going to believe. He said, Frankly he said that one.

So why did Swami Vivekananda go and ask him. Because he did not know who is Sri Ramakrishna until that time. Are you a pretender or are you talking from your direct experience or are you talking like other people from bookish knowledge because they are all well-read people.

What was Sri Ramakrishna’s, categorical reply? I have seen God. That was the answer, Narendra wanted. But Sri Ramakrishna did not stop there. What did he say? Why did he say that?

No, see, how will I may say? Yes, sir. No, how how are you to know? I have seen God. If you see God, then you know that I have seen God I will show you God and he tried he wanted to show you the second time third time and he ran away. Yeah, so some people ask me also “Have you Seen God” I said, no, I have not seen God then there's no way I don't believe you. (Big Laughter)*If you don’t believe me, why did you ask. Because, whatever I say you are not you you prepared already. You don't believe me. If I said I've seen God, But then also you say you don't believe. what can I do?

So gatasamsaya that is why the Mundaka Upanishad the only proof of complete removal - destruction of you

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiśchidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare || 8 ||

only upon beholding the Supreme reality directly. Beholding means not seeing a beholding means knowing I am that Supreme reality. Otherwise, I am seeing you, you are seeing me. What I am seeing is also false what you are seeing me also, This is false. one evening in New York one fellows walking. Suddenly He felt the gut with the butt of a pistol.

And the back of him. “Gave me your wallet”. So he had no option he gave him is wallet and that fellow snatched the wallet and running away. After running Few yards, he showed his gun, heee there are no bullets in this. This fellow also said heee are there is no money in the wallet.* (Big Laughter)

Only a person who becomes one that is called real seeing this is called aparookshan bahuthi this is also called prathyaksha. Our seeing is not prathyaksha. It is called paroksha. We can talk about it some other day. So only when a person has direct experience about himself, I am that Supreme reality. That is called aparookshan bahuthi.

Why do I say Supreme reality, because reality has been defined as in two ways that reality which seems to be reality. But which changes every time is temporary reality; which we are all experienced. Vyavaharika sathya. That reality which never changes at any time. There is no past, present or future about it. That is the Supreme.

Changeless entity is Supreme reality. Anything that is changing. So if I say I'm the body it is true for a moment in one moment. The body can change and we have an accident even lose a limb. I am a poor man may win a lottery ticket. He was a poor man. Now what has become rich one changed.

Rich people become poor; poor will become rich. This is the change that is happening. So that is not reality. When a person knows I am that highest reality that is called the dharshan, that is called a paroksha anubooty that is called prathyaksha. when you are looking at me, you're not looking at me directly.

My information has gone into your through your eyes; and then your mind has already a certain preconceived ideas about me; and it puts that coating oh this is Swami good or bad great or not.

therefore that is not called really prathyaksha direct experience. This is not direct. What is the direct experience to become completely one with it? Whatever Remains separate is indirect. Whatever becomes one is direct. when a person has the direct experience Gata Samsaya:. So we will stop here. They said so many ideas are coming, you know beautiful ideas, but you have to remember it simply hearing it fortunately or unfortunately, God has given two ears one to listen to another to Throw it out. Keep those points the moment I say. I don't need to repeat it. You should be able to understand. Then we can move very fast.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 09 on 16 June 2019

2024-11-18T07:05:14Z

R verma:

So, we continue our talk, on Avatāra. In our last class we discussed about what it is to be a human being. We are all human beings, and yet we do not deserve, really, to be called human beings. There is no difference… As the Sanskrit proverb goes Ahāra, Nidra, Bhaya, and Maithana. The body is a body. But there is one difference - Viveka.

What is Viveka? Usually it is translated as discrimination. Discrimination always means between what is better and what is not better. But that is not the only thing. We also use the word in a slightly negative connotation, what is called racial discrimination, gender discrimination, caste discrimination. But there also, the idea behind it is - who is superior? Who is inferior? Whether their logic proves them to be right or wrong is not the point. That's not what we are discussing. It is misused.

But what is meant is that human beings alone have the capacity to be intuitive. Because, discrimination requires intuition. Not merely logic or reason. That is the specialty. It is there in a greater proportion than in animals. Because they also have discrimination. Which food is tender, and which not? Even tigers discriminate. If there are two human beings, who is more tender, juicy, edible, etc & long lasting?

So we have to use our discrimination. Aristotle had said, ‘Man is a social animal’. More or less it is right. Man is a rational animal. That to me seems to be not a very good definition. What should be - Man is potentially rational. He has the Capacity to use reason, but not that he is always using it.

Okay. So what is it to be the best of human beings? We discussed it, very briefly though. Mature personality, a Mature minded person. Sri Rāmakrishna uses a mature Vidyā, Vidyā Māyā - Kāchā āmi, Pākkā āmi - an unripe ego, a ripe ego. That’s exactly…. What is a ripe ego? A ripe ego doesn't live in the clouds. He lives very practically. Probably, down to earth is what we call in English language. That is the best term. And, yet his mind is pitched to the highest tune.

So in Brief, he is a gentleman, he is a loving person, caring person, humorous person and full of love and Kshama (Forgiveness). So briefly we discussed. Do you have any questions about what we discussed last week, about a mature personality?

In fact If we really think deeply all the Sādhana catuṣṭaya sampatti is meant for what? To obtain, to become a mature personality say for example,

''सुखदु:खे समे कृत्वा ( sukha-duḥkhe same kṛitvā ) -'' whether you are happy or unhappy, whether it is cold or hot, whether somebody honors or dishonors, whether you win or you lose, whatever the condition, a Mature person does not really delay all these things. He doesn't deny all these things. But he keeps his mind calm and quiet.

( 05:11 mins )

So what do we do? If it is profitable our mind goes up, if it is loss our mind goes down. We are being tossed up and down up and down. So there are some non-spiritual, so-called non-religious, human beings who have this quality. They don't care. Okay. I am a principled man, quite a number of people are there. So that is called a mature personality, and that is the platform from which we can become moral and spiritual.

So what is the distinction between a mature personality and a moral personality? A Mature personality merely keeps his whole mind under control. Whereas a moral personality… What is morality? You must always remember Swāmi Vivekānanda’s definition of morality. What is morality? ‘Considering the other, as equal to oneself’. So we never do anything bad to ourselves. Unknowingly we might do. But knowingly we never do it. Same way, knowingly a moral person never does anything to the other person.

A beautiful word has been used in bhagavad-gita-

''आत्मौपम्येन सर्वत्र'' ( ''ātmaupamyena sarvatra'' ) Samadarṣi - Ātmā - That is one self. Just as one looks upon oneself, a moral person looks upon everyone exactly in the same light. So how do we look upon us? We don't want anybody to be an enemy of ours. Is there anybody who says I desire an enemy? So therefore we should also never become inimical to other people. We do not wish other people hate us, to harm us, to hurt us, to rob us, to take away things from us. So, we should also not…This is the whole of…

One Rabbi. You know, what is a Rabbai? A Jewish teacher is called a Rabbi. A Rabbai was asked by one man - ‘Rabbi please, I don't have much time, tell me all about Judaism very shortly’. And he gave this - ‘Do unto others what you wish others to do unto yourself. If you have understood it, you have understood the whole of Judaism, the whole of religion, the whole of spirituality. Rest is commentary’.

That is the truth. But what is the truth? That there is, really speaking, no difference between us and the other people. That we make the differentiation is because of what? Avidyā – Ajñāna, ignorance. I am different you are different. In fact, we are not at all different. Is it such a big ideal, High ideal, that it is irrational? No.

So we give the example - when you enter into dream state, do you see the same world? Same world. If I am taking class, if you are dreaming that I'm taking class, you see me, you see yourself, you see other people also. Isn’t it? At that time do you see any identity with anybody? Do you feel I am Swāmi? You don't feel. Swāmi is different, I am different. Everyone is different. The table is different. Everything is different, isn't it?

But when you come out of dream state, Who had become the whole dream world? Only one person! You have divided yourself into infinite number of parts, and considering each part is totally different. If in that class, in your dream, if I were telling you that there is no difference, you will not believe me. But you will not dare to deny me, contradict me. But you will not believe me, but when you wake up you say, ‘Arre, it is I who created every object in the dream world’. Isn’t it?

Then I said, ‘You see this Swāmi as different. On that day in your dream the Swāmi spoke excellently. Upon waking up, tell me who spoke? Who spoke? Me! Yeah! So you see we are attributing it to other person but actually that is none other than ourselves.

( 10:39 mins )

Come to the Advaita point now. When you are looking at Swāmi Vivekānanda, when you are looking at Sri Rāmakrishna, do you feel that you are anywhere near them? Do you feel that you it is you, in the form of Swāmi Vivekānanda, giving lectures in Chicago parliament of religions. You won't think like that but upon waking up from this waking State what do you say? I was Vivekānanda, I was Sri Rāmakrishna. The entire waking state in which Swāmi Vivekānanda spoke was a dream of the Ātman. So who spoke at the parliament of religions?

Just as in your dream, in my name you are giving lecture, isn't it? I'm only giving positive ideas. Suppose that day the Swāmi’s lecture was full of bunk. Who gave that lecture? So there also you make a discrimination. No, no if it is bunk it is Swāmi, if it is good it is me. That's what we are all doing it here.

So when we wake up from the delusion, the mirage, of this waking State… Just as we come to the waking state from dream state, this becomes a dream when? When we wake up. When does the dream world become dream? Only when we wake up. Until that time it's not a dream world, it’s a fully waking world.

What is the point now? In the dream world, upon waking up, we look up on it as - I had become the whole lot. I played with myself. I was my friend. I was my enemy. I was the rich man. I was the poor man. I was the best person. I was also the worst person. Same thing will come.'' ''

''आत्मौपम्येन सर्वत्र समं पश्यति'' ( ''ātmaupamyena sarvatra samaṁ paśhyati'' )

So these are called samadharshis. We will come to that. This is called being a moral person. So what is the difference between… a mature person is the best of rational human beings; a moral person is one not doing some good, goody goody, but he who identifies himself with everything in this world including with a dog, a cow, an elephant, eater of dog and a humble Brahmana.

''विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि |''

''शुनि चैव श्वपाके च पण्डिता: समदर्शिन: ||'' BG ''5:18||''

''vidyā-vinaya-sampanne brāhmaṇe gavi hastini''

''śhuni chaiva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ''

Okay. So this is what we discussed any questions with regard to that?

A person will become in fact more effective. Why? I'm telling you the reason. When you consider somebody as your friend, your motive is warped. When you consider someone as your enemy. again your motivation is completely warped. This is called Rāga and Dvesha, and they reduce your common sense, they reduce your focus. And to that extent you become less effective. Whereas when you know everybody is me, there would be only love. And where there is love, whatever you do will be the most loving act.

I'll give an example. See if you are if you have taken up a job to care for another child, child care you know. You won't have that much of Love towards the children, because you know they are not your children. You are only a salaried person. But suppose you are looking upon your own children. How will you do then? Because you love your children, every act that you perform for them is a loving act. Will it be a drudgery? Will it be boring act? You understand now. It is very effective.

( 15:41 mins )

In fact, Swāmi Vivekānanda says something in His Karma Yogā. ‘Selflessness is very paying. That means you get more dividends out of selflessness than selfishness. But people don't have that patience to work it out’. Marvellous statement! Every statement that comes from Swāmi Vivekānanda’s mouth is a truth. Ms MacLeod, She attended the Swami's class first time, then she came out and issued a statement, ‘The first word Swāmiji uttered is truth. The second word Swāmiji uttered is truth. Afterwards, whatever He uttered was nothing but truth’.

And that is true. It is not exaggeration, because, God Himself is talking in a human form. “I am a voice without a form”. Who was speaking? Sri Rāmakrishna. Who was Sri Rāmakrishna? Divine Mother. Who is Divine Mother? God. And who is God? Yourself. This is Advaita Vedānta. There is no separate God.

Okay, so having described… this is the most wonderful… So what is the first goal of every human being? To become a real mature personality. Until that time we pay heavily. It is not only an ideal, It also is the most profitable thing in the world. Who will be the happiest person? A person who is not affected by anything that happens in this world, he is the happiest person in this world.

Whereas you see, somebody hurts you at 11:30. Twelve o’ clock is your lunch time. Will you enjoy your lunch? You are going to Brood. And with every brooding the hurt increases. First, It is only a thought. Then it becomes hurt. Then you become that hurt. The more you grow - your anger, your hurt, and your sense of Revenge, everything increases, isn't it?

See how it grows. Because you are exercising it. Same exercise, you also do in thinking about God, that also will grow. Yes.

It is something very interesting. Yes. You see, I'm telling you something about Deep psychology. You have made a statement. It is very easy to wake up from the this dream to our waking state. But the same problem - when I am talking there, that is a waking state. Then you make the statement. The dream I had in my dream, to come back from that dream was very easy. But from this waking state to wake up is a very difficult thing.

Actually it is not difficult. How much time does it take for you to go to dream? You don't know about time. If you're counting the time, - ‘at this time, I fell asleep, I had a dream’ - that's not a dream. So our perception of time both in dream and waking is exactly the same. But now you are talking not from the dream point of view. You are talking about dream from the Waking point of view. But if we were discussing in your dream about this, you will make exactly the same statement - ‘How long it is going to take to wake up from this dream?’

( 20:25 mins )

I hope you're following what I'm trying to tell you. Next beautiful Deahopadhey Anuraag: Ho Lord. I can never attain Devotion to you all by myself. Only when you give this is the prayer across of all religions. The best of this prayers is Gayatri Mantra. What is Gayatri mantras essence? We surrender ourselves to you. Please guide my understanding. That's why Bhagavad Gita is considered an explanation of Gayatri Mantra.

There the person who is praying is Arjuna. Gayatri Mantra. The person who is praying in bhagavad-gita is called Arjuna. They deity to whom in the Gayatri Mantra. The sadhaka is addressing in bhagavad-gita. He is Krishna. Life is a battlefield. Krishna is the buddhi. Dhew- the that buddhi is guiding this sadaqah in this spiritual World by guiding him at every point, you know in Yuddha every point is Sri Krishna.

This fellow is not to be finished now. His time has not yet come. But the other fellows time has come. Let’s finish him and then come back next. Everything has a Time. So in life also, everything has a time but who is the guide SRI Krishna? What is the Chariot this body? What are those ropes which control the horses our mind? Who is it that controls buddhi ; buddhi .

Who is the person for whose who is traveling in The Chariot? Jeeva? Jeevathma.. Don't say athma, as Athma is liberated. Jeevathma. When he is liberated, there is no chariot. Everything disappears because then there is no chariot; There is not Charriator. There was no journey and there is nothing no bondage. No. Sadhana. No mukthi, no birth. No death. Nothing. Itthyesha paraMarthatha. So this is the truth when we wake up. What are we talking about? What is dhe dhe means knowledge? What is the knowledge? Sadhana we are not concerned about “God” knowledge..

What is the knowledge we need now? Not God knowledge

“Sadhana” knowledge. What we need now is knowledge of sadhana. In fact, we don't need God knowledge. We don't need God realization and God cannot give God realization. He need not give. why? Language That fact never changes that I am each soul is potentially Divine. that fact never changes. whether you are under bondage. It is like a dream you are in your own room and your own bed. And you feared somebody has carried it to dungeon and put you there.

But as so long as your mind is thinking that is your reality when you wake up what happens you find yourself. We're in your own bed. That is the truth. Suppose You find yourself in somebody else's bed. When is the problem both the for that fellow also and for you also? This is the truth. So God need not give realization because what can be given and taken away is not realization.

You understand. Moksha is not something to be lost and to be again gained. That's not mukthi. Mukti is that which can never be changed? So oh Lord only you can give me that Devotion to you. And what is Devotion? Knowledge. Dhe means knowledge. What is the knowledge that? Oh Lord. You are. My own. God is my own is the knowledge that we require see a mother and child separated.

And that's a child was there growing and the mother and the child practically, They are seeing each other every day. May be he's even working there. But they don’t know what were their relationship. And then what will be the relationship friends are it best, you know employer-employee relationship and one day they come to know that - this is my son and she is my mother the moment that knowledge comes, Do you need you to inject and say now that you know each other try to love each other? Is it necessary? The moment that knowledge comes instantaneously the love comes. Because knowledge is love but that knowledge. How can it come? only by the grace of God ?

Manushyathvam, Mumukshuthvam, Maha purusha samsaya:. So everything in our state is the great grace of God, there is no other that is why gayathri Mantra Is a prayer O Lord. I am without knowledge. you please grant me knowledge. Knowledge is bakthi. Ramanuja has outlined it beautifully. in some respects Ramanuja excels Shankaracharya in conveying to a certain things.

According to shankara first you practice KarMayoga. What is the result? Karma Yoga is equivalent to Chththa Sudhdhi, chiththa ekagratha, chiththa Vaishalyatha, then Athma jignasa – 4 results will come. After that, practice Upasana. He calls it Bakthi Yoga.

What is Bakthi Yoga? Not devotees Bakthi Yoga. This is Upasana . What is Upasana? Nividyasana. You meditate deeply upon – “Saguna Sakara Eshwara” - a personalized God. That will equip us with the fitness to again. What is called practicing real Gnana yoga?

This is some what Okay. But Ramanuja, First Karma Yoga. What does Karma Yoga do? Chiththa Sudhdhi. What does Chiththa Sudhdhi give us to us? It gives knowledge of two things. Who is God, who am I. The moment that knowledge comes like a child United with mother. This is my mother. This is my child immediately that knowledge turns into Bakthi. Chiththa Sudhdhi, Gnana and Bakthi. According Shankaracharya Chiththa Sudhdhi, Bakthi and Gnana.

Of course, ultimately, there is not much difference, but this is much natural for us. So that is why Swami Vivekananda writes, Deho - means give - pothey to your Lotus feet. Anurag - unmotivated love. What should be really asked for love? what type of love love for the sake of love. I don’t want my love for you, my devotion to you to get something else. It should not become a means of obtaining something else. It should not be an instrument for getting something else.

Like Dhruva, at first, he practiced devotion. For what purpose? He wanted one Kingdom. So this is the truth. But now later on Lord Vishnu appeared beautiful story, you know. Then he said Dhruva, I am pleased with you. What do you want? The god already knows what he wants and then God poured a little bit of that water from his Kong on to the head of Dhruva.

Instantaneously there was understanding. He said O Lord. I was like a person who was in search of colored glass beads. But obtained a real diamond. Now that I got Diamond, please do not ask me that whether I want to glass beads. So the kingdom is like glass beads. Before I was ignorant.

Actually we are also like that. once we know that God is diamond and everything belongs to the world is like glass beads, who will want it. That is what Sri Ramakrishna used to say, If a person meets the emperor a king. And then the king is very Pleased rather ask what you want from me, which fellow will ask for pumpkin.

Unless he is the most stupid fellow in the whole world, He will not ask for a pumpkin. He will ask because the anybody can give pumpkins. But a king can give most precious things in this world. So there is also a story about pumpkin.

So there was a poor fellow and he doesn't have anything to eat or every day is to stand at the door of the king and it was the king's habit every day. He will come out and give Dhana to people gathered there and he will go away. So this prompt is fellows a brahmana every day started coming.

So it was once a birthday of the king. So he decided this poor fellow is coming to me every day. Today, I will remove all his wants for life. But unfortunately, it is not think further. It is obtained a big pumpkin made a cut a small hole cleverly took out all the inside filled it up with diamonds and then covered it and then as soon as he came he donated. Practically every day he was receiving a pumpkin. Today Also, he received a bigger pumpkin. So that fellow was so disappointed. He said every day I have to eat this pumpkin. What am I going to do this? So he decided to sell it. (Big Laughter)

So one fellow it was his pithru tharpana, sraadhdha ritual. He wanted to feed many relatives. Pumpkin is the best. So he was in search of pumpkin. This fellow was in search of a buyer; and they met each other and very cheap – do you want pumpkin. Yes, Yes. It's a big pumpkin that will do for my shraadhdha. And he gave it on sale. That fellow happily carried it away.

And again, the next morning he was present. The king was shocked. He asked why are you coming again? He said O King, I don't have anything to eat. Yesterday we Gave you pumpkin what did you do. He said I sold it. Then the king understood he was not destined to become rich. (Big Laughter) Finished .

So anyway, by the way, this story had come who wants to buy going to God knowing what God is who will want to pretty things. That's why and Naciketa went to Yama Dharma Raja, Yama Gave him how many boons? How many? come on. Any problem by problem. I problem. We all have an I problem.

There is no other problem excepting I problem. 4. first he give only three and second-born how to go to heaven and Yama Dharma Raja taught him. This is the ritual which will take anyone to Heaven. Only once he told him; and you tell me now, what did you understand? Soche chapPagunda -even without giving up a comma, a full stop, exclamation mark it - he repeated the whole lot. because he was only once he wants you need to hear it. Eka Shruthi Dhara.

Yama Dharma Raja, was so pleased he gave him a garland. That is called karma pala garland that is to say without doing anything you get the result of doing it. You understand what I'm talking about. This is the fourth boon.

Now three boons, you know you forgotten between he give an extra. Boon fourth boon. So have to attend the classes again and again until it fixes yourself. So How to obtain unmotivated love towards God – dheha podhey anurâg - what anurâg. And this Beautiful word anurâg is a very beautiful world. Raga means tremendous attachment.

We are already having tremendous raga dvesha. But this Raga first of all, will not have any opposite. There is no dvesha only love. But that itself is not sufficient. It is accompanied Pre-accompanied. It goes forward Anu. means before that you are to do something. What is it practice selflessness for a long time? And the same selflessness will also ask God. I don't want anything. I just want to love you to such an extreme two things he says, is I don't want you to love me; that is not a condition of my love. What is our love if I love you? You also have to love me. The second is our love is always expect something.

Telugu language, mama when I come to, you what will you give me; and when you come to me, what will you bring for me? It works both ways. By the way, you know, all the Indians who have got relatives in the Western countries. They think they are all Bill Gates. (Big Laughter) They when they come to visit their relatives, they expect them only when you come what will you bring when we go to visit you what presents are you going to Give to us so that we can bring them back.

Once I brought somebody wanted Swami wanted first-class foreign-made chapels-Shoes, I brought them and he opened his face fell. It has written Made in India. (Big Laughter)*. How do I know because there are made in China Taiwan and other places they say very famous shoe company Clark's They're not made there. all clothes Are Made in India. Dresses are Made in India and in poor Villages, China, Taiwan and all those all those places Bangladesh. Only they put their own name and then they come here. Anyway, so what is the way motiveless devotion? If you do two things, I don't expect you to love me treat me as you as your biggest Enemy. worst enemy. I don't care second. I don't expect any result from it because it is love for the sake of love, I don't want anything how to obtain that love narakha gives the clue. What is that?

Mukyadasthu Mahad. Kripayaiva Bhagavad-leShahtva – Mukyatha: primary way of obtaining this Devotion to God is Mahad. Kripayah Eva - by the grace of a Maha purusha alone. or Bagavad kripa Lesha, wha - a little bit of God's grace how much one drop of God's grace is more than sufficient to make me a hahaithuki baktha. What a wonderful thing It is. Actually there is no difference.

Thasmin tharjane bedha abava: Thasmin - in God, tharjane- his people, his devotees, bedha abava:- there is no difference between God and His devotees. Why because who are his devotees true devotees. They have completely surrendered themselves to God, so there is no separateness there. So if we can get Guru kripay Mahad, kripay is equivalent to getting Bagavad kripa. Leshatva : And that is this is the only way – dehapothey Anurâg.

How to obtain Mahad krupa.''“tad viddhi praṇipātena paripraśhnena sevayā “(4 g34) '' so - ''viddhi'' here means not asking not getting answers obtain that knowledge through. Self-surrender ''praṇipātena means what? Pranama.'' Means what? Complete surrender and by asking him the right thing. don't go on asking. Asking the right thing.

Kumbagarna Wanted to ask the right thing. He asked the wrong thing. What did he wanted right thing? I must have an unrivaled power. Nobody can beat me. I will beat everybody. what did he ask six months once I eat, six months I sleep. who made him talk like that. God Saraswathi Devi.

So you may go for one thing and we ask for something else. It was a funny incident. There was one what is his name? He used to serve the holy mother. Chandru. So this chandru was an orphan boy. His brother kicked him out. So he took shelter under holy mother. She initiated him and then employed him there and he had unprecedented freedom to visit Sarada Devi - Holy mother at any time.

He can go inside. so he became a little bit egotistical. I have got that freedom. I can ask Mother whatever I want. Swami Madhavanandaji, he Understood it. One day early morning they were brushing their teeth. Hi ! Chandru, Can you do one thing. He said what? Can you go to mother and Ask something. He said okay. Okay, tell me what is it quick quick quick. He said ask her “give me mukthi mother.

Just one minute, I will go upstairs, ask Her, and come down and give you the answer. So he started while climbing his feet had become laden. Later, like little and started trembling by the time you reach the very first floor, he is completely motionless, speechless. of moral support iswara even to the mother was sitting for Pooja and she looked at him. What do you want? Prasad. (Big Laughter)

He took some Prasad as though we have got freedom. She gave the freedom. who gave the freedom. She gave the Freedom. So you can't take that freedom unless she gives Freedom give me mukthi, nobody can ask. That is the truth. So what is the way to get to the anurâg, be humble and say oh Lord. I Want Your Grace by your grace lift me up. There is no other way. But The best thing is mahad Kripa. The Company of great people which means the grace of great people.

Nirbhaya- Fearless. How do we know a person is progressing in spiritual life? First description of the Avatara, he is a Nirbhaya. That's why when Yagnavalkya gave the teaching to Janaka and Janaka understood it became enlightened and Guru gives a certificate – abhayam vi prapthosi Janaka. Oh Janaka, you attained fearlessness. That is what is he telling you have realized who you really are. so beautiful word.

Bhaya means fear. Fear comes from what earlier we discussed in Bhagavad-Gita. Kamaath krodha, krodha means Bhaya here.

''vita-raga-bhaya-krodhaman-maya mam upasritah''

''bahavo jnana-tapasaputa mad-bhavam agatah'' (4G10)

so ''bhaya'' comes from two causes. You know, what are they? Fear of losing what one already has; and fear of not getting what one hopes to get. There is no other fear. And realized soul, an Avatara, He will not have any fear. The second reason is that always a desire both the causes are related to desire. An object means what? object of Desire. So if I lose this then my wishes will not be fulfilled. My desires will not be if I lose my let us say car, Then I won't be able to travel; if I lose my refrigerator, I won't be able to store things. Isn't it. the refrigerator is not a cause which we love its capacity to preserve food either. So at the moment it loses its power. What will you do? Throw it out. And sometimes you have to pay money to throw it away.* (Big Laughter)

Big big furniture, old furniture, you have to pay money. Nobody is willing to do that. Okay. So this how does this desirelessness will come only when desirelessness comes fear desire will go away and desire goes away fear goes away. When does a person really attain to desirelessness a fearlessness when there are no desire and when?

Is it going to become desire less when he realizes - I am God I am Brahman. I am infinite. if you are infinite what things are left out for you to desire. There is nothing will be there. This is the greatest truth, you know, so God is always Nirbhaya.

So he says it's a beautiful saying how creation came. The iswara sat down and then he felt fear. Bhaya-, then he thought - what am I hearing from? Besides me there is nothing else. Then somebody went and advised him. the cultivator hit with deeper thinking than this. God. Before srishti. who is that fellow who advised him before srishti. If there's somebody. So he went and Sir so he said, I am not fearful, but I get bored. Eka, eka get bored alone. I get bored. I want some company. Kim aham akarom? What can I do. I am alone. Then he thought why should I fear there is nobody else who can do any harm.

even a house doesn’t fall because there is no house; a wind cannot beat him up because there was no wind at all. What am I afraid? Then He thought BuwhoniMay Bhavan, may I become many. this is an explanation given for elementary school students to explain Why Srishti has come. I'm not going into it. What I'm saying is even sometimes God fears. God has the greatest fear. Putting it a little bit sarcastic. What is the fear? These are the devotees I have I might lose them. These are the devotees I'm expecting to get, they may not become devotees.

Sri Ramakrishna goes for a beautiful story. one fellow who died on a Saturday. He became a ghost and he became bored. He wanted a companion. So he went on running to the smasana and look every Tuesday and Saturday because Hindus have a Superstition anybody who dies on a Tuesday or on a Saturday? They're likely to become ghost.

so, but somebody will do some Shraadhdha , some prayer are he has done some punNya. Nobody is becoming. ultimately became had to was force you to remain alone. So Swami Yathiswaranandaji Maharaj he has written that Adventure and religious life. He quote something very interesting. I think it is that Booker's one of his other books is a very there was a very famous psychiatrist in his time 1930s. He had written a beautiful book “release from nervous tension”. And in that, that psychiatrist was quoting all my patients can be divided into two categories those who want to get married unable to get married. Those who are married they want to get out of marriage and are unable to get out. These are the two categories. They have become my patients.

If that psychiatrist had any common sense and if God Appears and gives a boon to him. What do you think? He will ask those who are unmarried? Let them not get married those who got married let them never get unmarried because all of them will come become his patients. (Big Laughter) Understand.

At last, Okay. Nirbhaya - Fearless. So Abhayam praptosi vi Janaka: fear comes from two Factor Fear of losing and fear of not getting one’s wishes. Also a person becomes Fearless because he realizes there is no one besides me; and who is God? Therefore he alone becomes the Atman alone is fearless.

Then, he will not be afraid at all. Then another one characteristic of Avatara is completely Fearless, but during the time of Sadhana he might appear to be fearful. He might pretend to be fearful. Why am I telling this one? Because you read gospel or Great Master. One Day a great pundit had to visit Sri Ramakrishna. From Morning his blood pressure has a risen. He was asking everybody and you be here with pundit is supposed to be coming you be here, you be here.

And then he was running to Jav Tala. Toilet. Every few minutes he was running to the Toilet. Is it a characteristic of nirbhayathvam or bhayathvam? So, how do you explain it?

Krishna ran away from Jarasandha. He pretended to run away finally finally runs away. Where did he settle it from Mathura to All the way to Dwaraka. Do you know why he chose Dwaraka?

17 times jarasandha had declared war against him. 17 times. He pretended to be running. Then this jarasandha’s soldiers will run and then he will destroy the whole lot. Jarasandha will go back, gather other remaining men. 17 times like Gazni Muhammad? Laying siege of Somanath Temple.

Somanath Temple. 17 times. 18th time they said now it is time to shift to do Dwaraka. Why did he choose Dwaraka? Because, either I conquer or I will drown myself in the ocean. Mm-hmm. It is said as soon Sri Krishna left the body, the whole sea came and submerged Dwaraka. They say there are some kind of reminiscence are there.

What we are talking? They pretended to be fearful because sometimes they assume deliberately human nature, especially the nature of a child. Sri Ramakrishna had only two Natures. One is a child another is the divine guru. So as soon as the pundit came, Absolutely. He said do you know mother kept to my mind so high and started looking upon them as earthworms.

earthworms, so they are not really frightened of death. They are not frightened of death. What else Can you do? A person who says I am not the body, I am not in mind. What can you do to that person? Alexander the Great that story is told you know. Alexander the Great was in north India. Fortunately he did not go anywhere, because his own soldiers rebelled. Otherwise, he would finished India. So he heard of a great Yogi. Swami Vivekananda quotes this and then he went there early. It was winter season. Yogi was sitting in the sun to get a little bit of warmth. Oh this man was a very tall man, you know Greek so he stood there. I heard you are a great Yogi. He said that I am a great Yogi. Is there anything that I can do?

Yes. You are standing the sun falling upon me in between get out. He understood. no man can speak to him like that. Then they discussed a lot of things Alexander was so impressed. He said if this I would take you to my Greece and you will be my main philosopher. In those days, That was the custom. Yogi said thank you very much. But I don't want to go. Do you know who to whom are you replying? I know. I can kill you. He laughed and said this is the biggest greatest lie I ever heard in my life. I am Deathless & this fellow says I will kill you.

So you can understand. You know, when you have walking in the sunlight Your Shadow follows you. if somebody threatens, I will kill your Shadow. What would be your reaction? Do whatever you like, but there are certain rules and regulations when you are walking with your Guru, You should never put your foot on even and the shadow of your Guru.

Yeah, Nirbhaya gatasamsaya -is absolutely bereft of all doubts. So here is first thing we have to understand, when do doubts come and when doubts cannot arise. Two conditions. What is it when you know, something indirectly doubts may come. That's why shravana. when you see you hear about something you are never experienced it doubts will come.

but when you are directly pursuing something even if the whole world doubts about your realization, you will have no doubts, because it is your direct experience. That is what all these great Souls, even a jeevan Muktha. You take one. Tell him I doubt Whether you have got any. Realization. He will not hesitate. you tell it to a not spiritual person who is pretending to be a spiritual person. You are not a spiritual person. You understand what I'm talking. You go to a so-called spiritual person who is not really a spiritual person and tell him you are not spiritual. He will get so angry. Thereby proving (Big Laughter)specially is ranging not spiritual. you go to a spiritual person and tell him you are not spiritual. He will be the first person to say you're absolutely right.

He will never say I am spiritual. If somebody by mistake considered I am completely non-spiritual you are right and proving there by that at least this person has progressed in spiritual life. Yeah. This is the truth. So a person who is beholding himself I am not the body, I am not the mind, what remains. I am The atman you cannot be cannot have any doubt.

How to doubt is only about what about atman whether God exists like that Etc? That is why Swami Vivekananda went & asked him. Have you seen God, why did he ask that question? I want you to reply. I want you to think. Why did Swami Vivekananda ask that question? Because so many people in those days were talking We Are Spiritual people. He went even to many leaders and asked have you seen God? They said Not only that some people frankly said no, we have not seen God we are praying. But some fellows did not admit it. Indirectly, they want to give the impression that we don't want to talk. But we are you seers of God. So one person he said no. No, you are a yogi your eyes are yogi’s eyes, if you pray you will realize. He never replied that question. So Swami Vivekananda had doubts.

Yes. Sri Ramakrishna once asked many people say I am an incarnation of God. Swami Vivekananda said until I know it let thousand people speak, I am not going to believe. He said, Frankly he said that one.

So why did Swami Vivekananda go and ask him. Because he did not know who is Sri Ramakrishna until that time. Are you a pretender or are you talking from your direct experience or are you talking like other people from bookish knowledge because they are all well-read people.

What was Sri Ramakrishna’s, categorical reply? I have seen God. That was the answer, Narendra wanted. But Sri Ramakrishna did not stop there. What did he say? Why did he say that?

No, see, how will I may say? Yes, sir. No, how how are you to know? I have seen God. If you see God, then you know that I have seen God I will show you God and he tried he wanted to show you the second time third time and he ran away. Yeah, so some people ask me also “Have you Seen God” I said, no, I have not seen God then there's no way I don't believe you. (Big Laughter)*If you don’t believe me, why did you ask. Because, whatever I say you are not you you prepared already. You don't believe me. If I said I've seen God, But then also you say you don't believe. what can I do?

So gatasamsaya that is why the Mundaka Upanishad the only proof of complete removal - destruction of you

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiśchidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare || 8 ||

only upon beholding the Supreme reality directly. Beholding means not seeing a beholding means knowing I am that Supreme reality. Otherwise, I am seeing you, you are seeing me. What I am seeing is also false what you are seeing me also, This is false. one evening in New York one fellows walking. Suddenly He felt the gut with the butt of a pistol.

And the back of him. “Gave me your wallet”. So he had no option he gave him is wallet and that fellow snatched the wallet and running away. After running Few yards, he showed his gun, heee there are no bullets in this. This fellow also said heee are there is no money in the wallet.* (Big Laughter)

Only a person who becomes one that is called real seeing this is called aparookshan bahuthi this is also called prathyaksha. Our seeing is not prathyaksha. It is called paroksha. We can talk about it some other day. So only when a person has direct experience about himself, I am that Supreme reality. That is called aparookshan bahuthi.

Why do I say Supreme reality, because reality has been defined as in two ways that reality which seems to be reality. But which changes every time is temporary reality; which we are all experienced. Vyavaharika sathya. That reality which never changes at any time. There is no past, present or future about it. That is the Supreme.

Changeless entity is Supreme reality. Anything that is changing. So if I say I'm the body it is true for a moment in one moment. The body can change and we have an accident even lose a limb. I am a poor man may win a lottery ticket. He was a poor man. Now what has become rich one changed.

Rich people become poor; poor will become rich. This is the change that is happening. So that is not reality. When a person knows I am that highest reality that is called the dharshan, that is called a paroksha anubooty that is called prathyaksha. when you are looking at me, you're not looking at me directly.

My information has gone into your through your eyes; and then your mind has already a certain preconceived ideas about me; and it puts that coating oh this is Swami good or bad great or not.

therefore that is not called really prathyaksha direct experience. This is not direct. What is the direct experience to become completely one with it? Whatever Remains separate is indirect. Whatever becomes one is direct. when a person has the direct experience Gata Samsaya:. So we will stop here. They said so many ideas are coming, you know beautiful ideas, but you have to remember it simply hearing it fortunately or unfortunately, God has given two ears one to listen to another to Throw it out. Keep those points the moment I say. I don't need to repeat it. You should be able to understand. Then we can move very fast.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 09 on 16 June 2019

2024-11-15T07:38:02Z

R verma:

So, we continue our talk, on Avatāra. In our last class we discussed about what it is to be a human being. We are all human beings, and yet we do not deserve, really, to be called human beings. There is no difference… As the Sanskrit proverb goes Ahāra, Nidra, Bhaya, and Maithana. The body is a body. But there is one difference - Viveka.

What is Viveka? Usually it is translated as discrimination. Discrimination always means between what is better and what is not better. But that is not the only thing. We also use the word in a slightly negative connotation, what is called racial discrimination, gender discrimination, caste discrimination. But there also, the idea behind it is - who is superior? Who is inferior? Whether their logic proves them to be right or wrong is not the point. That's not what we are discussing. It is misused.

But what is meant is that human beings alone have the capacity to be intuitive. Because, discrimination requires intuition. Not merely logic or reason. That is the specialty. It is there in a greater proportion than in animals. Because they also have discrimination. Which food is tender, and which not? Even tigers discriminate. If there are two human beings, who is more tender, juicy, edible, etc & long lasting?

So we have to use our discrimination. Aristotle had said, ‘Man is a social animal’. More or less it is right. Man is a rational animal. That to me seems to be not a very good definition. What should be - Man is potentially rational. He has the Capacity to use reason, but not that he is always using it.

Okay. So what is it to be the best of human beings? We discussed it, very briefly though. Mature personality, a Mature minded person. Sri Rāmakrishna uses a mature Vidyā, Vidyā Māyā - Kāchā āmi, Pākkā āmi - an unripe ego, a ripe ego. That’s exactly…. What is a ripe ego? A ripe ego doesn't live in the clouds. He lives very practically. Probably, down to earth is what we call in English language. That is the best term. And, yet his mind is pitched to the highest tune.

So in Brief, he is a gentleman, he is a loving person, caring person, humorous person and full of love and Kshama (Forgiveness). So briefly we discussed. Do you have any questions about what we discussed last week, about a mature personality?

In fact If we really think deeply all the Sādhana catuṣṭaya sampatti is meant for what? To obtain, to become a mature personality say for example,

''सुखदु:खे समे कृत्वा ( sukha-duḥkhe same kṛitvā ) -'' whether you are happy or unhappy, whether it is cold or hot, whether somebody honors or dishonors, whether you win or you lose, whatever the condition, a Mature person does not really delay all these things. He doesn't deny all these things. But he keeps his mind calm and quiet.

( 05:11 mins )

So what do we do? If it is profitable our mind goes up, if it is loss our mind goes down. We are being tossed up and down up and down. So there are some non-spiritual, so-called non-religious, human beings who have this quality. They don't care. Okay. I am a principled man, quite a number of people are there. So that is called a mature personality, and that is the platform from which we can become moral and spiritual.

So what is the distinction between a mature personality and a moral personality? A Mature personality merely keeps his whole mind under control. Whereas a moral personality… What is morality? You must always remember Swāmi Vivekānanda’s definition of morality. What is morality? ‘Considering the other, as equal to oneself’. So we never do anything bad to ourselves. Unknowingly we might do. But knowingly we never do it. Same way, knowingly a moral person never does anything to the other person.

A beautiful word has been used in bhagavad-gita-

''आत्मौपम्येन सर्वत्र'' ( ''ātmaupamyena sarvatra'' ) Samadarṣi - Ātmā - That is one self. Just as one looks upon oneself, a moral person looks upon everyone exactly in the same light. So how do we look upon us? We don't want anybody to be an enemy of ours. Is there anybody who says I desire an enemy? So therefore we should also never become inimical to other people. We do not wish other people hate us, to harm us, to hurt us, to rob us, to take away things from us. So, we should also not…This is the whole of…

One Rabbi. You know, what is a Rabbai? A Jewish teacher is called a Rabbi. A Rabbai was asked by one man - ‘Rabbi please, I don't have much time, tell me all about Judaism very shortly’. And he gave this - ‘Do unto others what you wish others to do unto yourself. If you have understood it, you have understood the whole of Judaism, the whole of religion, the whole of spirituality. Rest is commentary’.

That is the truth. But what is the truth? That there is, really speaking, no difference between us and the other people. That we make the differentiation is because of what? Avidyā – Ajñāna, ignorance. I am different you are different. In fact, we are not at all different. Is it such a big ideal, High ideal, that it is irrational? No.

So we give the example - when you enter into dream state, do you see the same world? Same world. If I am taking class, if you are dreaming that I'm taking class, you see me, you see yourself, you see other people also. Isn’t it? At that time do you see any identity with anybody? Do you feel I am Swāmi? You don't feel. Swāmi is different, I am different. Everyone is different. The table is different. Everything is different, isn't it?

But when you come out of dream state, Who had become the whole dream world? Only one person! You have divided yourself into infinite number of parts, and considering each part is totally different. If in that class, in your dream, if I were telling you that there is no difference, you will not believe me. But you will not dare to deny me, contradict me. But you will not believe me, but when you wake up you say, ‘Arre, it is I who created every object in the dream world’. Isn’t it?

Then I said, ‘You see this Swāmi as different. On that day in your dream the Swāmi spoke excellently. Upon waking up, tell me who spoke? Who spoke? Me! Yeah! So you see we are attributing it to other person but actually that is none other than ourselves.

( 10:39 mins )

Come to the Advaita point now. When you are looking at Swāmi Vivekānanda, when you are looking at Sri Rāmakrishna, do you feel that you are anywhere near them? Do you feel that you it is you, in the form of Swāmi Vivekānanda, giving lectures in Chicago parliament of religions. You won't think like that but upon waking up from this waking State what do you say? I was Vivekānanda, I was Sri Rāmakrishna. The entire waking state in which Swāmi Vivekānanda spoke was a dream of the Ātman. So who spoke at the parliament of religions?

Just as in your dream, in my name you are giving lecture, isn't it? I'm only giving positive ideas. Suppose that day the Swāmi’s lecture was full of bunk. Who gave that lecture? So there also you make a discrimination. No, no if it is bunk it is Swāmi, if it is good it is me. That's what we are all doing it here.

So when we wake up from the delusion, the mirage, of this waking State… Just as we come to the waking state from dream state, this becomes a dream when? When we wake up. When does the dream world become dream? Only when we wake up. Until that time it's not a dream world, it’s a fully waking world.

What is the point now? In the dream world, upon waking up, we look up on it as - I had become the whole lot. I played with myself. I was my friend. I was my enemy. I was the rich man. I was the poor man. I was the best person. I was also the worst person. Same thing will come.'' ''

''आत्मौपम्येन सर्वत्र समं पश्यति'' ( ''ātmaupamyena sarvatra samaṁ paśhyati'' )

So these are called samadharshis. We will come to that. This is called being a moral person. So what is the difference between… a mature person is the best of rational human beings; a moral person is one not doing some good, goody goody, but he who identifies himself with everything in this world including with a dog, a cow, an elephant, eater of dog and a humble Brahmana.

''विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि |''

''शुनि चैव श्वपाके च पण्डिता: समदर्शिन: ||'' BG ''5:18||''

''vidyā-vinaya-sampanne brāhmaṇe gavi hastini''

''śhuni chaiva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ''

Okay. So this is what we discussed any questions with regard to that?

A person will become in fact more effective. Why? I'm telling you the reason. When you consider somebody as your friend, your motive is warped. When you consider someone as your enemy. again your motivation is completely warped. This is called Rāga and Dvesha, and they reduce your common sense, they reduce your focus. And to that extent you become less effective. Whereas when you know everybody is me, there would be only love. And where there is love, whatever you do will be the most loving act.

I'll give an example. See if you are if you have taken up a job to care for another child, child care you know. You won't have that much of Love towards the children, because you know they are not your children. You are only a salaried person. But suppose you are looking upon your own children. How will you do then? Because you love your children, every act that you perform for them is a loving act. Will it be a drudgery? Will it be boring act? You understand now. It is very effective.

( 15:41 mins )

In fact, the only way Swami Vivekananda says something in his karma Yoga. Selflessness is very paying. That means you get more dividends out of selflessness than selfishness. But people don't have that patience to work it out. Marvelous statement, every statement that comes from Swami Vivekananda’s mouth is a truth. Ms. McDonald, She attended the Swami's class first time then she came out then she issued a statement the first word Swamiji uttered is truth. The second word Swamiji uttered is truth. Afterwards, whatever here uttered, were nothing But truth.

And that is true. Not exaggeration because, there they are God himself is talking in a human form and a voice without a form. Who was speaking? Sri Ramakrishna. Who was Sri Ramakrishna? Divine Mother. Who is Divine Mother? God. And who is God? Yourself.This is “advaita vedanta”. There is no separate God. Yes. Okay, so having described this is most wonderful. So what is the first goal of every human being? Become a real Nature personality.

Until the time we pay heavily. It is not only an ideal, It also is the most profitable thing in the world. who will be the happiest person. A person who is not affected by anything that happens in this world if the happiest person in this world. Where are you? See, somebody hurts you at 11:30. Twelve o’ clock is your lunch time. Will you enjoy your lunch? We are going to Brood. And with a very brooding the hurt increases. First, It is only a thought. Then it becomes hurt. Then you become that hurt the more you grow your anger your hurt and your sense of Revenge everything increases, isn't it?

See how it grows because you are exercising it. Same the same exercise, You also do thinking about God. That also will grow. Yes.

It is something very interesting is most interesting. If you can just see something maybe a piece of cloth underneath. Okay, please put it there.

That may be better Actually. Somebody opens. They can close it like that. Yes, say I'm telling you something Deep psychology. You have made a statement is very easy to wake up from the that this dream to our waking state. But the same problem when I am talking there, that is a waking state. Then you make the statement. The dream I had in my dream to come back from the dream was very easy. But from this waking state to wake up is a very difficult thing.

Actually it is not difficult. How much time does it take for you to go to dream. You you don't know about time. If you have if you're counting the time at this time, I fell asleep. I had a dream that's not a dream. So so our perception of time both in dream and waking is exactly the same. But now you are talking not from the dream point of view. You are talking about to Dream from The Waking point of view. But if I had been if we are discussing in your dream about this, you will make exactly the same how long it is going to wake up from this dream.

I hope you're following what I'm trying to tell you. Next beautiful Deahopadhey Anuraag: Ho Lord. I can never attain Devotion to you all by myself. Only when you give this is the prayer across of all religions. The best of this prayers is Gayatri Mantra. What is Gayatri mantras essence? We surrender ourselves to you. Please guide my understanding. That's why Bhagavad Gita is considered an explanation of Gayatri Mantra.

There the person who is praying is Arjuna. Gayatri Mantra. The person who is praying in bhagavad-gita is called Arjuna. They deity to whom in the Gayatri Mantra. The sadhaka is addressing in bhagavad-gita. He is Krishna. Life is a battlefield. Krishna is the buddhi. Dhew- the that buddhi is guiding this sadaqah in this spiritual World by guiding him at every point, you know in Yuddha every point is Sri Krishna.

This fellow is not to be finished now. His time has not yet come. But the other fellows time has come. Let’s finish him and then come back next. Everything has a Time. So in life also, everything has a time but who is the guide SRI Krishna? What is the Chariot this body? What are those ropes which control the horses our mind? Who is it that controls buddhi ; buddhi .

Who is the person for whose who is traveling in The Chariot? Jeeva? Jeevathma.. Don't say athma, as Athma is liberated. Jeevathma. When he is liberated, there is no chariot. Everything disappears because then there is no chariot; There is not Charriator. There was no journey and there is nothing no bondage. No. Sadhana. No mukthi, no birth. No death. Nothing. Itthyesha paraMarthatha. So this is the truth when we wake up. What are we talking about? What is dhe dhe means knowledge? What is the knowledge? Sadhana we are not concerned about “God” knowledge..

What is the knowledge we need now? Not God knowledge

“Sadhana” knowledge. What we need now is knowledge of sadhana. In fact, we don't need God knowledge. We don't need God realization and God cannot give God realization. He need not give. why? Language That fact never changes that I am each soul is potentially Divine. that fact never changes. whether you are under bondage. It is like a dream you are in your own room and your own bed. And you feared somebody has carried it to dungeon and put you there.

But as so long as your mind is thinking that is your reality when you wake up what happens you find yourself. We're in your own bed. That is the truth. Suppose You find yourself in somebody else's bed. When is the problem both the for that fellow also and for you also? This is the truth. So God need not give realization because what can be given and taken away is not realization.

You understand. Moksha is not something to be lost and to be again gained. That's not mukthi. Mukti is that which can never be changed? So oh Lord only you can give me that Devotion to you. And what is Devotion? Knowledge. Dhe means knowledge. What is the knowledge that? Oh Lord. You are. My own. God is my own is the knowledge that we require see a mother and child separated.

And that's a child was there growing and the mother and the child practically, They are seeing each other every day. May be he's even working there. But they don’t know what were their relationship. And then what will be the relationship friends are it best, you know employer-employee relationship and one day they come to know that - this is my son and she is my mother the moment that knowledge comes, Do you need you to inject and say now that you know each other try to love each other? Is it necessary? The moment that knowledge comes instantaneously the love comes. Because knowledge is love but that knowledge. How can it come? only by the grace of God ?

Manushyathvam, Mumukshuthvam, Maha purusha samsaya:. So everything in our state is the great grace of God, there is no other that is why gayathri Mantra Is a prayer O Lord. I am without knowledge. you please grant me knowledge. Knowledge is bakthi. Ramanuja has outlined it beautifully. in some respects Ramanuja excels Shankaracharya in conveying to a certain things.

According to shankara first you practice KarMayoga. What is the result? Karma Yoga is equivalent to Chththa Sudhdhi, chiththa ekagratha, chiththa Vaishalyatha, then Athma jignasa – 4 results will come. After that, practice Upasana. He calls it Bakthi Yoga.

What is Bakthi Yoga? Not devotees Bakthi Yoga. This is Upasana . What is Upasana? Nividyasana. You meditate deeply upon – “Saguna Sakara Eshwara” - a personalized God. That will equip us with the fitness to again. What is called practicing real Gnana yoga?

This is some what Okay. But Ramanuja, First Karma Yoga. What does Karma Yoga do? Chiththa Sudhdhi. What does Chiththa Sudhdhi give us to us? It gives knowledge of two things. Who is God, who am I. The moment that knowledge comes like a child United with mother. This is my mother. This is my child immediately that knowledge turns into Bakthi. Chiththa Sudhdhi, Gnana and Bakthi. According Shankaracharya Chiththa Sudhdhi, Bakthi and Gnana.

Of course, ultimately, there is not much difference, but this is much natural for us. So that is why Swami Vivekananda writes, Deho - means give - pothey to your Lotus feet. Anurag - unmotivated love. What should be really asked for love? what type of love love for the sake of love. I don’t want my love for you, my devotion to you to get something else. It should not become a means of obtaining something else. It should not be an instrument for getting something else.

Like Dhruva, at first, he practiced devotion. For what purpose? He wanted one Kingdom. So this is the truth. But now later on Lord Vishnu appeared beautiful story, you know. Then he said Dhruva, I am pleased with you. What do you want? The god already knows what he wants and then God poured a little bit of that water from his Kong on to the head of Dhruva.

Instantaneously there was understanding. He said O Lord. I was like a person who was in search of colored glass beads. But obtained a real diamond. Now that I got Diamond, please do not ask me that whether I want to glass beads. So the kingdom is like glass beads. Before I was ignorant.

Actually we are also like that. once we know that God is diamond and everything belongs to the world is like glass beads, who will want it. That is what Sri Ramakrishna used to say, If a person meets the emperor a king. And then the king is very Pleased rather ask what you want from me, which fellow will ask for pumpkin.

Unless he is the most stupid fellow in the whole world, He will not ask for a pumpkin. He will ask because the anybody can give pumpkins. But a king can give most precious things in this world. So there is also a story about pumpkin.

So there was a poor fellow and he doesn't have anything to eat or every day is to stand at the door of the king and it was the king's habit every day. He will come out and give Dhana to people gathered there and he will go away. So this prompt is fellows a brahmana every day started coming.

So it was once a birthday of the king. So he decided this poor fellow is coming to me every day. Today, I will remove all his wants for life. But unfortunately, it is not think further. It is obtained a big pumpkin made a cut a small hole cleverly took out all the inside filled it up with diamonds and then covered it and then as soon as he came he donated. Practically every day he was receiving a pumpkin. Today Also, he received a bigger pumpkin. So that fellow was so disappointed. He said every day I have to eat this pumpkin. What am I going to do this? So he decided to sell it. (Big Laughter)

So one fellow it was his pithru tharpana, sraadhdha ritual. He wanted to feed many relatives. Pumpkin is the best. So he was in search of pumpkin. This fellow was in search of a buyer; and they met each other and very cheap – do you want pumpkin. Yes, Yes. It's a big pumpkin that will do for my shraadhdha. And he gave it on sale. That fellow happily carried it away.

And again, the next morning he was present. The king was shocked. He asked why are you coming again? He said O King, I don't have anything to eat. Yesterday we Gave you pumpkin what did you do. He said I sold it. Then the king understood he was not destined to become rich. (Big Laughter) Finished .

So anyway, by the way, this story had come who wants to buy going to God knowing what God is who will want to pretty things. That's why and Naciketa went to Yama Dharma Raja, Yama Gave him how many boons? How many? come on. Any problem by problem. I problem. We all have an I problem.

There is no other problem excepting I problem. 4. first he give only three and second-born how to go to heaven and Yama Dharma Raja taught him. This is the ritual which will take anyone to Heaven. Only once he told him; and you tell me now, what did you understand? Soche chapPagunda -even without giving up a comma, a full stop, exclamation mark it - he repeated the whole lot. because he was only once he wants you need to hear it. Eka Shruthi Dhara.

Yama Dharma Raja, was so pleased he gave him a garland. That is called karma pala garland that is to say without doing anything you get the result of doing it. You understand what I'm talking about. This is the fourth boon.

Now three boons, you know you forgotten between he give an extra. Boon fourth boon. So have to attend the classes again and again until it fixes yourself. So How to obtain unmotivated love towards God – dheha podhey anurâg - what anurâg. And this Beautiful word anurâg is a very beautiful world. Raga means tremendous attachment.

We are already having tremendous raga dvesha. But this Raga first of all, will not have any opposite. There is no dvesha only love. But that itself is not sufficient. It is accompanied Pre-accompanied. It goes forward Anu. means before that you are to do something. What is it practice selflessness for a long time? And the same selflessness will also ask God. I don't want anything. I just want to love you to such an extreme two things he says, is I don't want you to love me; that is not a condition of my love. What is our love if I love you? You also have to love me. The second is our love is always expect something.

Telugu language, mama when I come to, you what will you give me; and when you come to me, what will you bring for me? It works both ways. By the way, you know, all the Indians who have got relatives in the Western countries. They think they are all Bill Gates. (Big Laughter) They when they come to visit their relatives, they expect them only when you come what will you bring when we go to visit you what presents are you going to Give to us so that we can bring them back.

Once I brought somebody wanted Swami wanted first-class foreign-made chapels-Shoes, I brought them and he opened his face fell. It has written Made in India. (Big Laughter)*. How do I know because there are made in China Taiwan and other places they say very famous shoe company Clark's They're not made there. all clothes Are Made in India. Dresses are Made in India and in poor Villages, China, Taiwan and all those all those places Bangladesh. Only they put their own name and then they come here. Anyway, so what is the way motiveless devotion? If you do two things, I don't expect you to love me treat me as you as your biggest Enemy. worst enemy. I don't care second. I don't expect any result from it because it is love for the sake of love, I don't want anything how to obtain that love narakha gives the clue. What is that?

Mukyadasthu Mahad. Kripayaiva Bhagavad-leShahtva – Mukyatha: primary way of obtaining this Devotion to God is Mahad. Kripayah Eva - by the grace of a Maha purusha alone. or Bagavad kripa Lesha, wha - a little bit of God's grace how much one drop of God's grace is more than sufficient to make me a hahaithuki baktha. What a wonderful thing It is. Actually there is no difference.

Thasmin tharjane bedha abava: Thasmin - in God, tharjane- his people, his devotees, bedha abava:- there is no difference between God and His devotees. Why because who are his devotees true devotees. They have completely surrendered themselves to God, so there is no separateness there. So if we can get Guru kripay Mahad, kripay is equivalent to getting Bagavad kripa. Leshatva : And that is this is the only way – dehapothey Anurâg.

How to obtain Mahad krupa.''“tad viddhi praṇipātena paripraśhnena sevayā “(4 g34) '' so - ''viddhi'' here means not asking not getting answers obtain that knowledge through. Self-surrender ''praṇipātena means what? Pranama.'' Means what? Complete surrender and by asking him the right thing. don't go on asking. Asking the right thing.

Kumbagarna Wanted to ask the right thing. He asked the wrong thing. What did he wanted right thing? I must have an unrivaled power. Nobody can beat me. I will beat everybody. what did he ask six months once I eat, six months I sleep. who made him talk like that. God Saraswathi Devi.

So you may go for one thing and we ask for something else. It was a funny incident. There was one what is his name? He used to serve the holy mother. Chandru. So this chandru was an orphan boy. His brother kicked him out. So he took shelter under holy mother. She initiated him and then employed him there and he had unprecedented freedom to visit Sarada Devi - Holy mother at any time.

He can go inside. so he became a little bit egotistical. I have got that freedom. I can ask Mother whatever I want. Swami Madhavanandaji, he Understood it. One day early morning they were brushing their teeth. Hi ! Chandru, Can you do one thing. He said what? Can you go to mother and Ask something. He said okay. Okay, tell me what is it quick quick quick. He said ask her “give me mukthi mother.

Just one minute, I will go upstairs, ask Her, and come down and give you the answer. So he started while climbing his feet had become laden. Later, like little and started trembling by the time you reach the very first floor, he is completely motionless, speechless. of moral support iswara even to the mother was sitting for Pooja and she looked at him. What do you want? Prasad. (Big Laughter)

He took some Prasad as though we have got freedom. She gave the freedom. who gave the freedom. She gave the Freedom. So you can't take that freedom unless she gives Freedom give me mukthi, nobody can ask. That is the truth. So what is the way to get to the anurâg, be humble and say oh Lord. I Want Your Grace by your grace lift me up. There is no other way. But The best thing is mahad Kripa. The Company of great people which means the grace of great people.

Nirbhaya- Fearless. How do we know a person is progressing in spiritual life? First description of the Avatara, he is a Nirbhaya. That's why when Yagnavalkya gave the teaching to Janaka and Janaka understood it became enlightened and Guru gives a certificate – abhayam vi prapthosi Janaka. Oh Janaka, you attained fearlessness. That is what is he telling you have realized who you really are. so beautiful word.

Bhaya means fear. Fear comes from what earlier we discussed in Bhagavad-Gita. Kamaath krodha, krodha means Bhaya here.

''vita-raga-bhaya-krodhaman-maya mam upasritah''

''bahavo jnana-tapasaputa mad-bhavam agatah'' (4G10)

so ''bhaya'' comes from two causes. You know, what are they? Fear of losing what one already has; and fear of not getting what one hopes to get. There is no other fear. And realized soul, an Avatara, He will not have any fear. The second reason is that always a desire both the causes are related to desire. An object means what? object of Desire. So if I lose this then my wishes will not be fulfilled. My desires will not be if I lose my let us say car, Then I won't be able to travel; if I lose my refrigerator, I won't be able to store things. Isn't it. the refrigerator is not a cause which we love its capacity to preserve food either. So at the moment it loses its power. What will you do? Throw it out. And sometimes you have to pay money to throw it away.* (Big Laughter)

Big big furniture, old furniture, you have to pay money. Nobody is willing to do that. Okay. So this how does this desirelessness will come only when desirelessness comes fear desire will go away and desire goes away fear goes away. When does a person really attain to desirelessness a fearlessness when there are no desire and when?

Is it going to become desire less when he realizes - I am God I am Brahman. I am infinite. if you are infinite what things are left out for you to desire. There is nothing will be there. This is the greatest truth, you know, so God is always Nirbhaya.

So he says it's a beautiful saying how creation came. The iswara sat down and then he felt fear. Bhaya-, then he thought - what am I hearing from? Besides me there is nothing else. Then somebody went and advised him. the cultivator hit with deeper thinking than this. God. Before srishti. who is that fellow who advised him before srishti. If there's somebody. So he went and Sir so he said, I am not fearful, but I get bored. Eka, eka get bored alone. I get bored. I want some company. Kim aham akarom? What can I do. I am alone. Then he thought why should I fear there is nobody else who can do any harm.

even a house doesn’t fall because there is no house; a wind cannot beat him up because there was no wind at all. What am I afraid? Then He thought BuwhoniMay Bhavan, may I become many. this is an explanation given for elementary school students to explain Why Srishti has come. I'm not going into it. What I'm saying is even sometimes God fears. God has the greatest fear. Putting it a little bit sarcastic. What is the fear? These are the devotees I have I might lose them. These are the devotees I'm expecting to get, they may not become devotees.

Sri Ramakrishna goes for a beautiful story. one fellow who died on a Saturday. He became a ghost and he became bored. He wanted a companion. So he went on running to the smasana and look every Tuesday and Saturday because Hindus have a Superstition anybody who dies on a Tuesday or on a Saturday? They're likely to become ghost.

so, but somebody will do some Shraadhdha , some prayer are he has done some punNya. Nobody is becoming. ultimately became had to was force you to remain alone. So Swami Yathiswaranandaji Maharaj he has written that Adventure and religious life. He quote something very interesting. I think it is that Booker's one of his other books is a very there was a very famous psychiatrist in his time 1930s. He had written a beautiful book “release from nervous tension”. And in that, that psychiatrist was quoting all my patients can be divided into two categories those who want to get married unable to get married. Those who are married they want to get out of marriage and are unable to get out. These are the two categories. They have become my patients.

If that psychiatrist had any common sense and if God Appears and gives a boon to him. What do you think? He will ask those who are unmarried? Let them not get married those who got married let them never get unmarried because all of them will come become his patients. (Big Laughter) Understand.

At last, Okay. Nirbhaya - Fearless. So Abhayam praptosi vi Janaka: fear comes from two Factor Fear of losing and fear of not getting one’s wishes. Also a person becomes Fearless because he realizes there is no one besides me; and who is God? Therefore he alone becomes the Atman alone is fearless.

Then, he will not be afraid at all. Then another one characteristic of Avatara is completely Fearless, but during the time of Sadhana he might appear to be fearful. He might pretend to be fearful. Why am I telling this one? Because you read gospel or Great Master. One Day a great pundit had to visit Sri Ramakrishna. From Morning his blood pressure has a risen. He was asking everybody and you be here with pundit is supposed to be coming you be here, you be here.

And then he was running to Jav Tala. Toilet. Every few minutes he was running to the Toilet. Is it a characteristic of nirbhayathvam or bhayathvam? So, how do you explain it?

Krishna ran away from Jarasandha. He pretended to run away finally finally runs away. Where did he settle it from Mathura to All the way to Dwaraka. Do you know why he chose Dwaraka?

17 times jarasandha had declared war against him. 17 times. He pretended to be running. Then this jarasandha’s soldiers will run and then he will destroy the whole lot. Jarasandha will go back, gather other remaining men. 17 times like Gazni Muhammad? Laying siege of Somanath Temple.

Somanath Temple. 17 times. 18th time they said now it is time to shift to do Dwaraka. Why did he choose Dwaraka? Because, either I conquer or I will drown myself in the ocean. Mm-hmm. It is said as soon Sri Krishna left the body, the whole sea came and submerged Dwaraka. They say there are some kind of reminiscence are there.

What we are talking? They pretended to be fearful because sometimes they assume deliberately human nature, especially the nature of a child. Sri Ramakrishna had only two Natures. One is a child another is the divine guru. So as soon as the pundit came, Absolutely. He said do you know mother kept to my mind so high and started looking upon them as earthworms.

earthworms, so they are not really frightened of death. They are not frightened of death. What else Can you do? A person who says I am not the body, I am not in mind. What can you do to that person? Alexander the Great that story is told you know. Alexander the Great was in north India. Fortunately he did not go anywhere, because his own soldiers rebelled. Otherwise, he would finished India. So he heard of a great Yogi. Swami Vivekananda quotes this and then he went there early. It was winter season. Yogi was sitting in the sun to get a little bit of warmth. Oh this man was a very tall man, you know Greek so he stood there. I heard you are a great Yogi. He said that I am a great Yogi. Is there anything that I can do?

Yes. You are standing the sun falling upon me in between get out. He understood. no man can speak to him like that. Then they discussed a lot of things Alexander was so impressed. He said if this I would take you to my Greece and you will be my main philosopher. In those days, That was the custom. Yogi said thank you very much. But I don't want to go. Do you know who to whom are you replying? I know. I can kill you. He laughed and said this is the biggest greatest lie I ever heard in my life. I am Deathless & this fellow says I will kill you.

So you can understand. You know, when you have walking in the sunlight Your Shadow follows you. if somebody threatens, I will kill your Shadow. What would be your reaction? Do whatever you like, but there are certain rules and regulations when you are walking with your Guru, You should never put your foot on even and the shadow of your Guru.

Yeah, Nirbhaya gatasamsaya -is absolutely bereft of all doubts. So here is first thing we have to understand, when do doubts come and when doubts cannot arise. Two conditions. What is it when you know, something indirectly doubts may come. That's why shravana. when you see you hear about something you are never experienced it doubts will come.

but when you are directly pursuing something even if the whole world doubts about your realization, you will have no doubts, because it is your direct experience. That is what all these great Souls, even a jeevan Muktha. You take one. Tell him I doubt Whether you have got any. Realization. He will not hesitate. you tell it to a not spiritual person who is pretending to be a spiritual person. You are not a spiritual person. You understand what I'm talking. You go to a so-called spiritual person who is not really a spiritual person and tell him you are not spiritual. He will get so angry. Thereby proving (Big Laughter)specially is ranging not spiritual. you go to a spiritual person and tell him you are not spiritual. He will be the first person to say you're absolutely right.

He will never say I am spiritual. If somebody by mistake considered I am completely non-spiritual you are right and proving there by that at least this person has progressed in spiritual life. Yeah. This is the truth. So a person who is beholding himself I am not the body, I am not the mind, what remains. I am The atman you cannot be cannot have any doubt.

How to doubt is only about what about atman whether God exists like that Etc? That is why Swami Vivekananda went & asked him. Have you seen God, why did he ask that question? I want you to reply. I want you to think. Why did Swami Vivekananda ask that question? Because so many people in those days were talking We Are Spiritual people. He went even to many leaders and asked have you seen God? They said Not only that some people frankly said no, we have not seen God we are praying. But some fellows did not admit it. Indirectly, they want to give the impression that we don't want to talk. But we are you seers of God. So one person he said no. No, you are a yogi your eyes are yogi’s eyes, if you pray you will realize. He never replied that question. So Swami Vivekananda had doubts.

Yes. Sri Ramakrishna once asked many people say I am an incarnation of God. Swami Vivekananda said until I know it let thousand people speak, I am not going to believe. He said, Frankly he said that one.

So why did Swami Vivekananda go and ask him. Because he did not know who is Sri Ramakrishna until that time. Are you a pretender or are you talking from your direct experience or are you talking like other people from bookish knowledge because they are all well-read people.

What was Sri Ramakrishna’s, categorical reply? I have seen God. That was the answer, Narendra wanted. But Sri Ramakrishna did not stop there. What did he say? Why did he say that?

No, see, how will I may say? Yes, sir. No, how how are you to know? I have seen God. If you see God, then you know that I have seen God I will show you God and he tried he wanted to show you the second time third time and he ran away. Yeah, so some people ask me also “Have you Seen God” I said, no, I have not seen God then there's no way I don't believe you. (Big Laughter)*If you don’t believe me, why did you ask. Because, whatever I say you are not you you prepared already. You don't believe me. If I said I've seen God, But then also you say you don't believe. what can I do?

So gatasamsaya that is why the Mundaka Upanishad the only proof of complete removal - destruction of you

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiśchidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare || 8 ||

only upon beholding the Supreme reality directly. Beholding means not seeing a beholding means knowing I am that Supreme reality. Otherwise, I am seeing you, you are seeing me. What I am seeing is also false what you are seeing me also, This is false. one evening in New York one fellows walking. Suddenly He felt the gut with the butt of a pistol.

And the back of him. “Gave me your wallet”. So he had no option he gave him is wallet and that fellow snatched the wallet and running away. After running Few yards, he showed his gun, heee there are no bullets in this. This fellow also said heee are there is no money in the wallet.* (Big Laughter)

Only a person who becomes one that is called real seeing this is called aparookshan bahuthi this is also called prathyaksha. Our seeing is not prathyaksha. It is called paroksha. We can talk about it some other day. So only when a person has direct experience about himself, I am that Supreme reality. That is called aparookshan bahuthi.

Why do I say Supreme reality, because reality has been defined as in two ways that reality which seems to be reality. But which changes every time is temporary reality; which we are all experienced. Vyavaharika sathya. That reality which never changes at any time. There is no past, present or future about it. That is the Supreme.

Changeless entity is Supreme reality. Anything that is changing. So if I say I'm the body it is true for a moment in one moment. The body can change and we have an accident even lose a limb. I am a poor man may win a lottery ticket. He was a poor man. Now what has become rich one changed.

Rich people become poor; poor will become rich. This is the change that is happening. So that is not reality. When a person knows I am that highest reality that is called the dharshan, that is called a paroksha anubooty that is called prathyaksha. when you are looking at me, you're not looking at me directly.

My information has gone into your through your eyes; and then your mind has already a certain preconceived ideas about me; and it puts that coating oh this is Swami good or bad great or not.

therefore that is not called really prathyaksha direct experience. This is not direct. What is the direct experience to become completely one with it? Whatever Remains separate is indirect. Whatever becomes one is direct. when a person has the direct experience Gata Samsaya:. So we will stop here. They said so many ideas are coming, you know beautiful ideas, but you have to remember it simply hearing it fortunately or unfortunately, God has given two ears one to listen to another to Throw it out. Keep those points the moment I say. I don't need to repeat it. You should be able to understand. Then we can move very fast.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 09 on 16 June 2019

2024-11-13T07:43:27Z

R verma:

So, we continue our talk, on Avatāra. In our last class we discussed about what it is to be a human being. We are all human beings, and yet we do not deserve, really, to be called human beings. There is no difference… As the Sanskrit proverb goes Ahāra, Nidra, Bhaya, and Maithana. The body is a body. But there is one difference - Viveka.

What is Viveka? Usually it is translated as discrimination. Discrimination always means between what is better and what is not better. But that is not the only thing. We also use the word in a slightly negative connotation, what is called racial discrimination, gender discrimination, caste discrimination. But there also, the idea behind it is - who is superior? Who is inferior? Whether their logic proves them to be right or wrong is not the point. That's not what we are discussing. It is misused.

But what is meant is that human beings alone have the capacity to be intuitive. Because, discrimination requires intuition. Not merely logic or reason. That is the specialty. It is there in a greater proportion than in animals. Because they also have discrimination. Which food is tender, and which not? Even tigers discriminate. If there are two human beings, who is more tender, juicy, edible, etc & long lasting?

So we have to use our discrimination. Aristotle had said, ‘Man is a social animal’. More or less it is right. Man is a rational animal. That to me seems to be not a very good definition. What should be - Man is potentially rational. He has the Capacity to use reason, but not that he is always using it.

Okay. So what is it to be the best of human beings? We discussed it, very briefly though. Mature personality, a Mature minded person. Sri Rāmakrishna uses a mature Vidyā, Vidyā Māyā - Kāchā āmi, Pākkā āmi - an unripe ego, a ripe ego. That’s exactly…. What is a ripe ego? A ripe ego doesn't live in the clouds. He lives very practically. Probably, down to earth is what we call in English language. That is the best term. And, yet his mind is pitched to the highest tune.

So in Brief, he is a gentleman, he is a loving person, caring person, humorous person and full of love and Kshama (Forgiveness). So briefly we discussed. Do you have any questions about what we discussed last week, about a mature personality?

In fact If we really think deeply all the Sādhana catuṣṭaya sampatti is meant for what? To obtain, to become a mature personality say for example,

''सुखदु:खे समे कृत्वा ( sukha-duḥkhe same kṛitvā ) -'' whether you are happy or unhappy, whether it is cold or hot, whether somebody honors or dishonors, whether you win or you lose, whatever the condition, a Mature person does not really delay all these things. He doesn't deny all these things. But he keeps his mind calm and quiet.

( 05:11 mins )

So what do we do? If it is profitable our mind goes up, if it is loss our mind goes down. We are being tossed up and down up and down. So there are some non-spiritual, so-called non-religious, human beings who have this quality. They don't care. Okay. I am a principled man, quite a number of people are there. So that is called a mature personality, and that is the platform from which we can become moral and spiritual.

So what is the distinction between a mature personality and a moral personality? A Mature personality merely keeps his whole mind under control. Whereas a moral personality… What is morality? You must always remember Swāmi Vivekānanda’s definition of morality. What is morality? ‘Considering the other, as equal to oneself’. So we never do anything bad to ourselves. Unknowingly we might do. But knowingly we never do it. Same way, knowingly a moral person never does anything to the other person.

A beautiful word has been used in bhagavad-gita-

''आत्मौपम्येन सर्वत्र'' ( ''ātmaupamyena sarvatra'' ) Samadarṣi - Ātmā - That is one self. Just as one looks upon oneself, a moral person looks upon everyone exactly in the same light. So how do we look upon us? We don't want anybody to be an enemy of ours. Is there anybody who says I desire an enemy? So therefore we should also never become inimical to other people. We do not wish other people hate us, to harm us, to hurt us, to rob us, to take away things from us. So, we should also not…This is the whole of…

One Rabbi. You know, what is a Rabbai? A Jewish teacher is called a Rabbi. A Rabbai was asked by one man - ‘Rabbi please, I don't have much time, tell me all about Judaism very shortly’. And he gave this - ‘Do unto others what you wish others to do unto yourself. If you have understood it, you have understood the whole of Judaism, the whole of religion, the whole of spirituality. Rest is commentary’.

That is the truth. But what is the truth? That there is, really speaking, no difference between us and the other people. That we make the differentiation is because of what? Avidyā – Ajñāna, ignorance. I am different you are different. In fact, we are not at all different. Is it such a big ideal, High ideal, that it is irrational? No.

So we give the example - when you enter into dream state, do you see the same world? Same world. If I am taking class, if you are dreaming that I'm taking class, you see me, you see yourself, you see other people also. Isn’t it? At that time do you see any identity with anybody? Do you feel I am Swāmi? You don't feel. Swāmi is different, I am different. Everyone is different. The table is different. Everything is different, isn't it?

But when you come out of dream state, Who had become the whole dream world? Only one person! You have divided yourself into infinite number of parts, and considering each part is totally different. If in that class, in your dream, if I were telling you that there is no difference, you will not believe me. But you will not dare to deny me, contradict me. But you will not believe me, but when you wake up you say, ‘Arre, it is I who created every object in the dream world’. Isn’t it?

Then I said, ‘You see this Swāmi as different. On that day in your dream the Swāmi spoke excellently. Upon waking up, tell me who spoke? Who spoke? Me! Yeah! So you see We are attributing it to other person but actually that is none other than ourselves.

( 10:39 mins )

come to the advaita point now.

when you are looking at Swami Vivekananda, when you are looking at Sri Ramakrishna, do you feel that you are anywhere near them? Do you feel that you it is you in the form of Swami Vivekananda is giving lectures in Chicago parliament of religions. You won't think like that but upon waking up from this waking State. What do you say?

I was Vivekananda, I was set up the whole entire waking state in which one Swami Vivekananda spoke was a dream of the athman. So who spoke at the parliament of religions?

Just as in your dream, in my name you are giving lecture, isn't it? I'm only giving positive idea suppose that day. The Swami's lecture was full of bunk. Who gave that lecture? (big laughter).

So there also you make a discrimination. No, no if it is bunk, It is Swamiji, if it is good. It is me. That's what we are all doing it here. So when we wake up from the delusion the – mirage – of this waking State just as we come to waking state from dream state from this becomes a dream when When we wake up, when does the dream world to become dream only when we wake up? Until that time it's not a dream world. It is a fully waking world.

What is the point now in the dream world, upon waking up. We'll look up on it. I had become the whole lot. I played with myself. I was my friend. I was my enemy. I was the rich man. I was a poor man. I was the best person I got also the worst person. Same thing will come.'' ''

''aatmaopamyena sarvatra samam pashyati yorjuna.''

So these are called samadharshis we will come. This is called being a moral person. So what is the difference between a nature person is it best of rational human being; a moral person is one not doing some good goody goody good, but he who identifies himself with everything in this world including with a dog, a cow, an elephant, eater of dog and a humble brahmana.

''vidya-vinaya-sampannebrahmane gavi hastini''

''suni caiva sva-pake capanditah sama-darsinah…Gita(Ch 5, Verse 18)''

'''SYNONYMS'''

''(vidya—''education; ''vinaya—''gentleness; ''sampanne—''fully equipped; ''brahmane—''in the ''brahmana; gavi—''in the cow; ''hastini—''in the elephant; ''suni—''in the dog; ''ca—''and; ''eva—''certainly; ''svapake—''in the dog-eater (the outcaste); ''ca—''respectively; panditah-those who are so wise; ''sama-darsinah''—do see with equal vision.)

Okay. So this is what we discussed any questions with regard to that. Yes.

No, he will become in fact more effective. why I'm telling you the reason when you consider somebody as your friend, your motive is warped. Then you consider someone as your enemy again. Your motivation is completely warped. This is called Raga and Dvesha and they reduce your common sense, they reduce your focus. And to that extent you become less effective. Whereas when you know, everybody is me there would be only love and where there is love whatever you do will be the most loving act.

I'll give an example. See if you are if you have taken up a job to care for another child – “child care”, you know. You won't have that much of Love towards the children because you know, they are not your children. You are only a salaried person. But suppose it is you are looking upon your own children. How will you do then? Because you will you love your children every act that you perform for them is a loving act. Will it be a drudgery? Will it be boring act?

You understand now. It is very effective. In fact, the only way Swami Vivekananda says something in his karma Yoga. Selflessness is very paying. That means you get more dividends out of selflessness than selfishness. But people don't have that patience to work it out. Marvelous statement, every statement that comes from Swami Vivekananda’s mouth is a truth. Ms. McDonald, She attended the Swami's class first time then she came out then she issued a statement the first word Swamiji uttered is truth. The second word Swamiji uttered is truth. Afterwards, whatever here uttered, were nothing But truth.

And that is true. Not exaggeration because, there they are God himself is talking in a human form and a voice without a form. Who was speaking? Sri Ramakrishna. Who was Sri Ramakrishna? Divine Mother. Who is Divine Mother? God. And who is God? Yourself.This is “advaita vedanta”. There is no separate God. Yes. Okay, so having described this is most wonderful. So what is the first goal of every human being? Become a real Nature personality.

Until the time we pay heavily. It is not only an ideal, It also is the most profitable thing in the world. who will be the happiest person. A person who is not affected by anything that happens in this world if the happiest person in this world. Where are you? See, somebody hurts you at 11:30. Twelve o’ clock is your lunch time. Will you enjoy your lunch? We are going to Brood. And with a very brooding the hurt increases. First, It is only a thought. Then it becomes hurt. Then you become that hurt the more you grow your anger your hurt and your sense of Revenge everything increases, isn't it?

See how it grows because you are exercising it. Same the same exercise, You also do thinking about God. That also will grow. Yes.

It is something very interesting is most interesting. If you can just see something maybe a piece of cloth underneath. Okay, please put it there.

That may be better Actually. Somebody opens. They can close it like that. Yes, say I'm telling you something Deep psychology. You have made a statement is very easy to wake up from the that this dream to our waking state. But the same problem when I am talking there, that is a waking state. Then you make the statement. The dream I had in my dream to come back from the dream was very easy. But from this waking state to wake up is a very difficult thing.

Actually it is not difficult. How much time does it take for you to go to dream. You you don't know about time. If you have if you're counting the time at this time, I fell asleep. I had a dream that's not a dream. So so our perception of time both in dream and waking is exactly the same. But now you are talking not from the dream point of view. You are talking about to Dream from The Waking point of view. But if I had been if we are discussing in your dream about this, you will make exactly the same how long it is going to wake up from this dream.

I hope you're following what I'm trying to tell you. Next beautiful Deahopadhey Anuraag: Ho Lord. I can never attain Devotion to you all by myself. Only when you give this is the prayer across of all religions. The best of this prayers is Gayatri Mantra. What is Gayatri mantras essence? We surrender ourselves to you. Please guide my understanding. That's why Bhagavad Gita is considered an explanation of Gayatri Mantra.

There the person who is praying is Arjuna. Gayatri Mantra. The person who is praying in bhagavad-gita is called Arjuna. They deity to whom in the Gayatri Mantra. The sadhaka is addressing in bhagavad-gita. He is Krishna. Life is a battlefield. Krishna is the buddhi. Dhew- the that buddhi is guiding this sadaqah in this spiritual World by guiding him at every point, you know in Yuddha every point is Sri Krishna.

This fellow is not to be finished now. His time has not yet come. But the other fellows time has come. Let’s finish him and then come back next. Everything has a Time. So in life also, everything has a time but who is the guide SRI Krishna? What is the Chariot this body? What are those ropes which control the horses our mind? Who is it that controls buddhi ; buddhi .

Who is the person for whose who is traveling in The Chariot? Jeeva? Jeevathma.. Don't say athma, as Athma is liberated. Jeevathma. When he is liberated, there is no chariot. Everything disappears because then there is no chariot; There is not Charriator. There was no journey and there is nothing no bondage. No. Sadhana. No mukthi, no birth. No death. Nothing. Itthyesha paraMarthatha. So this is the truth when we wake up. What are we talking about? What is dhe dhe means knowledge? What is the knowledge? Sadhana we are not concerned about “God” knowledge..

What is the knowledge we need now? Not God knowledge

“Sadhana” knowledge. What we need now is knowledge of sadhana. In fact, we don't need God knowledge. We don't need God realization and God cannot give God realization. He need not give. why? Language That fact never changes that I am each soul is potentially Divine. that fact never changes. whether you are under bondage. It is like a dream you are in your own room and your own bed. And you feared somebody has carried it to dungeon and put you there.

But as so long as your mind is thinking that is your reality when you wake up what happens you find yourself. We're in your own bed. That is the truth. Suppose You find yourself in somebody else's bed. When is the problem both the for that fellow also and for you also? This is the truth. So God need not give realization because what can be given and taken away is not realization.

You understand. Moksha is not something to be lost and to be again gained. That's not mukthi. Mukti is that which can never be changed? So oh Lord only you can give me that Devotion to you. And what is Devotion? Knowledge. Dhe means knowledge. What is the knowledge that? Oh Lord. You are. My own. God is my own is the knowledge that we require see a mother and child separated.

And that's a child was there growing and the mother and the child practically, They are seeing each other every day. May be he's even working there. But they don’t know what were their relationship. And then what will be the relationship friends are it best, you know employer-employee relationship and one day they come to know that - this is my son and she is my mother the moment that knowledge comes, Do you need you to inject and say now that you know each other try to love each other? Is it necessary? The moment that knowledge comes instantaneously the love comes. Because knowledge is love but that knowledge. How can it come? only by the grace of God ?

Manushyathvam, Mumukshuthvam, Maha purusha samsaya:. So everything in our state is the great grace of God, there is no other that is why gayathri Mantra Is a prayer O Lord. I am without knowledge. you please grant me knowledge. Knowledge is bakthi. Ramanuja has outlined it beautifully. in some respects Ramanuja excels Shankaracharya in conveying to a certain things.

According to shankara first you practice KarMayoga. What is the result? Karma Yoga is equivalent to Chththa Sudhdhi, chiththa ekagratha, chiththa Vaishalyatha, then Athma jignasa – 4 results will come. After that, practice Upasana. He calls it Bakthi Yoga.

What is Bakthi Yoga? Not devotees Bakthi Yoga. This is Upasana . What is Upasana? Nividyasana. You meditate deeply upon – “Saguna Sakara Eshwara” - a personalized God. That will equip us with the fitness to again. What is called practicing real Gnana yoga?

This is some what Okay. But Ramanuja, First Karma Yoga. What does Karma Yoga do? Chiththa Sudhdhi. What does Chiththa Sudhdhi give us to us? It gives knowledge of two things. Who is God, who am I. The moment that knowledge comes like a child United with mother. This is my mother. This is my child immediately that knowledge turns into Bakthi. Chiththa Sudhdhi, Gnana and Bakthi. According Shankaracharya Chiththa Sudhdhi, Bakthi and Gnana.

Of course, ultimately, there is not much difference, but this is much natural for us. So that is why Swami Vivekananda writes, Deho - means give - pothey to your Lotus feet. Anurag - unmotivated love. What should be really asked for love? what type of love love for the sake of love. I don’t want my love for you, my devotion to you to get something else. It should not become a means of obtaining something else. It should not be an instrument for getting something else.

Like Dhruva, at first, he practiced devotion. For what purpose? He wanted one Kingdom. So this is the truth. But now later on Lord Vishnu appeared beautiful story, you know. Then he said Dhruva, I am pleased with you. What do you want? The god already knows what he wants and then God poured a little bit of that water from his Kong on to the head of Dhruva.

Instantaneously there was understanding. He said O Lord. I was like a person who was in search of colored glass beads. But obtained a real diamond. Now that I got Diamond, please do not ask me that whether I want to glass beads. So the kingdom is like glass beads. Before I was ignorant.

Actually we are also like that. once we know that God is diamond and everything belongs to the world is like glass beads, who will want it. That is what Sri Ramakrishna used to say, If a person meets the emperor a king. And then the king is very Pleased rather ask what you want from me, which fellow will ask for pumpkin.

Unless he is the most stupid fellow in the whole world, He will not ask for a pumpkin. He will ask because the anybody can give pumpkins. But a king can give most precious things in this world. So there is also a story about pumpkin.

So there was a poor fellow and he doesn't have anything to eat or every day is to stand at the door of the king and it was the king's habit every day. He will come out and give Dhana to people gathered there and he will go away. So this prompt is fellows a brahmana every day started coming.

So it was once a birthday of the king. So he decided this poor fellow is coming to me every day. Today, I will remove all his wants for life. But unfortunately, it is not think further. It is obtained a big pumpkin made a cut a small hole cleverly took out all the inside filled it up with diamonds and then covered it and then as soon as he came he donated. Practically every day he was receiving a pumpkin. Today Also, he received a bigger pumpkin. So that fellow was so disappointed. He said every day I have to eat this pumpkin. What am I going to do this? So he decided to sell it. (Big Laughter)

So one fellow it was his pithru tharpana, sraadhdha ritual. He wanted to feed many relatives. Pumpkin is the best. So he was in search of pumpkin. This fellow was in search of a buyer; and they met each other and very cheap – do you want pumpkin. Yes, Yes. It's a big pumpkin that will do for my shraadhdha. And he gave it on sale. That fellow happily carried it away.

And again, the next morning he was present. The king was shocked. He asked why are you coming again? He said O King, I don't have anything to eat. Yesterday we Gave you pumpkin what did you do. He said I sold it. Then the king understood he was not destined to become rich. (Big Laughter) Finished .

So anyway, by the way, this story had come who wants to buy going to God knowing what God is who will want to pretty things. That's why and Naciketa went to Yama Dharma Raja, Yama Gave him how many boons? How many? come on. Any problem by problem. I problem. We all have an I problem.

There is no other problem excepting I problem. 4. first he give only three and second-born how to go to heaven and Yama Dharma Raja taught him. This is the ritual which will take anyone to Heaven. Only once he told him; and you tell me now, what did you understand? Soche chapPagunda -even without giving up a comma, a full stop, exclamation mark it - he repeated the whole lot. because he was only once he wants you need to hear it. Eka Shruthi Dhara.

Yama Dharma Raja, was so pleased he gave him a garland. That is called karma pala garland that is to say without doing anything you get the result of doing it. You understand what I'm talking about. This is the fourth boon.

Now three boons, you know you forgotten between he give an extra. Boon fourth boon. So have to attend the classes again and again until it fixes yourself. So How to obtain unmotivated love towards God – dheha podhey anurâg - what anurâg. And this Beautiful word anurâg is a very beautiful world. Raga means tremendous attachment.

We are already having tremendous raga dvesha. But this Raga first of all, will not have any opposite. There is no dvesha only love. But that itself is not sufficient. It is accompanied Pre-accompanied. It goes forward Anu. means before that you are to do something. What is it practice selflessness for a long time? And the same selflessness will also ask God. I don't want anything. I just want to love you to such an extreme two things he says, is I don't want you to love me; that is not a condition of my love. What is our love if I love you? You also have to love me. The second is our love is always expect something.

Telugu language, mama when I come to, you what will you give me; and when you come to me, what will you bring for me? It works both ways. By the way, you know, all the Indians who have got relatives in the Western countries. They think they are all Bill Gates. (Big Laughter) They when they come to visit their relatives, they expect them only when you come what will you bring when we go to visit you what presents are you going to Give to us so that we can bring them back.

Once I brought somebody wanted Swami wanted first-class foreign-made chapels-Shoes, I brought them and he opened his face fell. It has written Made in India. (Big Laughter)*. How do I know because there are made in China Taiwan and other places they say very famous shoe company Clark's They're not made there. all clothes Are Made in India. Dresses are Made in India and in poor Villages, China, Taiwan and all those all those places Bangladesh. Only they put their own name and then they come here. Anyway, so what is the way motiveless devotion? If you do two things, I don't expect you to love me treat me as you as your biggest Enemy. worst enemy. I don't care second. I don't expect any result from it because it is love for the sake of love, I don't want anything how to obtain that love narakha gives the clue. What is that?

Mukyadasthu Mahad. Kripayaiva Bhagavad-leShahtva – Mukyatha: primary way of obtaining this Devotion to God is Mahad. Kripayah Eva - by the grace of a Maha purusha alone. or Bagavad kripa Lesha, wha - a little bit of God's grace how much one drop of God's grace is more than sufficient to make me a hahaithuki baktha. What a wonderful thing It is. Actually there is no difference.

Thasmin tharjane bedha abava: Thasmin - in God, tharjane- his people, his devotees, bedha abava:- there is no difference between God and His devotees. Why because who are his devotees true devotees. They have completely surrendered themselves to God, so there is no separateness there. So if we can get Guru kripay Mahad, kripay is equivalent to getting Bagavad kripa. Leshatva : And that is this is the only way – dehapothey Anurâg.

How to obtain Mahad krupa.''“tad viddhi praṇipātena paripraśhnena sevayā “(4 g34) '' so - ''viddhi'' here means not asking not getting answers obtain that knowledge through. Self-surrender ''praṇipātena means what? Pranama.'' Means what? Complete surrender and by asking him the right thing. don't go on asking. Asking the right thing.

Kumbagarna Wanted to ask the right thing. He asked the wrong thing. What did he wanted right thing? I must have an unrivaled power. Nobody can beat me. I will beat everybody. what did he ask six months once I eat, six months I sleep. who made him talk like that. God Saraswathi Devi.

So you may go for one thing and we ask for something else. It was a funny incident. There was one what is his name? He used to serve the holy mother. Chandru. So this chandru was an orphan boy. His brother kicked him out. So he took shelter under holy mother. She initiated him and then employed him there and he had unprecedented freedom to visit Sarada Devi - Holy mother at any time.

He can go inside. so he became a little bit egotistical. I have got that freedom. I can ask Mother whatever I want. Swami Madhavanandaji, he Understood it. One day early morning they were brushing their teeth. Hi ! Chandru, Can you do one thing. He said what? Can you go to mother and Ask something. He said okay. Okay, tell me what is it quick quick quick. He said ask her “give me mukthi mother.

Just one minute, I will go upstairs, ask Her, and come down and give you the answer. So he started while climbing his feet had become laden. Later, like little and started trembling by the time you reach the very first floor, he is completely motionless, speechless. of moral support iswara even to the mother was sitting for Pooja and she looked at him. What do you want? Prasad. (Big Laughter)

He took some Prasad as though we have got freedom. She gave the freedom. who gave the freedom. She gave the Freedom. So you can't take that freedom unless she gives Freedom give me mukthi, nobody can ask. That is the truth. So what is the way to get to the anurâg, be humble and say oh Lord. I Want Your Grace by your grace lift me up. There is no other way. But The best thing is mahad Kripa. The Company of great people which means the grace of great people.

Nirbhaya- Fearless. How do we know a person is progressing in spiritual life? First description of the Avatara, he is a Nirbhaya. That's why when Yagnavalkya gave the teaching to Janaka and Janaka understood it became enlightened and Guru gives a certificate – abhayam vi prapthosi Janaka. Oh Janaka, you attained fearlessness. That is what is he telling you have realized who you really are. so beautiful word.

Bhaya means fear. Fear comes from what earlier we discussed in Bhagavad-Gita. Kamaath krodha, krodha means Bhaya here.

''vita-raga-bhaya-krodhaman-maya mam upasritah''

''bahavo jnana-tapasaputa mad-bhavam agatah'' (4G10)

so ''bhaya'' comes from two causes. You know, what are they? Fear of losing what one already has; and fear of not getting what one hopes to get. There is no other fear. And realized soul, an Avatara, He will not have any fear. The second reason is that always a desire both the causes are related to desire. An object means what? object of Desire. So if I lose this then my wishes will not be fulfilled. My desires will not be if I lose my let us say car, Then I won't be able to travel; if I lose my refrigerator, I won't be able to store things. Isn't it. the refrigerator is not a cause which we love its capacity to preserve food either. So at the moment it loses its power. What will you do? Throw it out. And sometimes you have to pay money to throw it away.* (Big Laughter)

Big big furniture, old furniture, you have to pay money. Nobody is willing to do that. Okay. So this how does this desirelessness will come only when desirelessness comes fear desire will go away and desire goes away fear goes away. When does a person really attain to desirelessness a fearlessness when there are no desire and when?

Is it going to become desire less when he realizes - I am God I am Brahman. I am infinite. if you are infinite what things are left out for you to desire. There is nothing will be there. This is the greatest truth, you know, so God is always Nirbhaya.

So he says it's a beautiful saying how creation came. The iswara sat down and then he felt fear. Bhaya-, then he thought - what am I hearing from? Besides me there is nothing else. Then somebody went and advised him. the cultivator hit with deeper thinking than this. God. Before srishti. who is that fellow who advised him before srishti. If there's somebody. So he went and Sir so he said, I am not fearful, but I get bored. Eka, eka get bored alone. I get bored. I want some company. Kim aham akarom? What can I do. I am alone. Then he thought why should I fear there is nobody else who can do any harm.

even a house doesn’t fall because there is no house; a wind cannot beat him up because there was no wind at all. What am I afraid? Then He thought BuwhoniMay Bhavan, may I become many. this is an explanation given for elementary school students to explain Why Srishti has come. I'm not going into it. What I'm saying is even sometimes God fears. God has the greatest fear. Putting it a little bit sarcastic. What is the fear? These are the devotees I have I might lose them. These are the devotees I'm expecting to get, they may not become devotees.

Sri Ramakrishna goes for a beautiful story. one fellow who died on a Saturday. He became a ghost and he became bored. He wanted a companion. So he went on running to the smasana and look every Tuesday and Saturday because Hindus have a Superstition anybody who dies on a Tuesday or on a Saturday? They're likely to become ghost.

so, but somebody will do some Shraadhdha , some prayer are he has done some punNya. Nobody is becoming. ultimately became had to was force you to remain alone. So Swami Yathiswaranandaji Maharaj he has written that Adventure and religious life. He quote something very interesting. I think it is that Booker's one of his other books is a very there was a very famous psychiatrist in his time 1930s. He had written a beautiful book “release from nervous tension”. And in that, that psychiatrist was quoting all my patients can be divided into two categories those who want to get married unable to get married. Those who are married they want to get out of marriage and are unable to get out. These are the two categories. They have become my patients.

If that psychiatrist had any common sense and if God Appears and gives a boon to him. What do you think? He will ask those who are unmarried? Let them not get married those who got married let them never get unmarried because all of them will come become his patients. (Big Laughter) Understand.

At last, Okay. Nirbhaya - Fearless. So Abhayam praptosi vi Janaka: fear comes from two Factor Fear of losing and fear of not getting one’s wishes. Also a person becomes Fearless because he realizes there is no one besides me; and who is God? Therefore he alone becomes the Atman alone is fearless.

Then, he will not be afraid at all. Then another one characteristic of Avatara is completely Fearless, but during the time of Sadhana he might appear to be fearful. He might pretend to be fearful. Why am I telling this one? Because you read gospel or Great Master. One Day a great pundit had to visit Sri Ramakrishna. From Morning his blood pressure has a risen. He was asking everybody and you be here with pundit is supposed to be coming you be here, you be here.

And then he was running to Jav Tala. Toilet. Every few minutes he was running to the Toilet. Is it a characteristic of nirbhayathvam or bhayathvam? So, how do you explain it?

Krishna ran away from Jarasandha. He pretended to run away finally finally runs away. Where did he settle it from Mathura to All the way to Dwaraka. Do you know why he chose Dwaraka?

17 times jarasandha had declared war against him. 17 times. He pretended to be running. Then this jarasandha’s soldiers will run and then he will destroy the whole lot. Jarasandha will go back, gather other remaining men. 17 times like Gazni Muhammad? Laying siege of Somanath Temple.

Somanath Temple. 17 times. 18th time they said now it is time to shift to do Dwaraka. Why did he choose Dwaraka? Because, either I conquer or I will drown myself in the ocean. Mm-hmm. It is said as soon Sri Krishna left the body, the whole sea came and submerged Dwaraka. They say there are some kind of reminiscence are there.

What we are talking? They pretended to be fearful because sometimes they assume deliberately human nature, especially the nature of a child. Sri Ramakrishna had only two Natures. One is a child another is the divine guru. So as soon as the pundit came, Absolutely. He said do you know mother kept to my mind so high and started looking upon them as earthworms.

earthworms, so they are not really frightened of death. They are not frightened of death. What else Can you do? A person who says I am not the body, I am not in mind. What can you do to that person? Alexander the Great that story is told you know. Alexander the Great was in north India. Fortunately he did not go anywhere, because his own soldiers rebelled. Otherwise, he would finished India. So he heard of a great Yogi. Swami Vivekananda quotes this and then he went there early. It was winter season. Yogi was sitting in the sun to get a little bit of warmth. Oh this man was a very tall man, you know Greek so he stood there. I heard you are a great Yogi. He said that I am a great Yogi. Is there anything that I can do?

Yes. You are standing the sun falling upon me in between get out. He understood. no man can speak to him like that. Then they discussed a lot of things Alexander was so impressed. He said if this I would take you to my Greece and you will be my main philosopher. In those days, That was the custom. Yogi said thank you very much. But I don't want to go. Do you know who to whom are you replying? I know. I can kill you. He laughed and said this is the biggest greatest lie I ever heard in my life. I am Deathless & this fellow says I will kill you.

So you can understand. You know, when you have walking in the sunlight Your Shadow follows you. if somebody threatens, I will kill your Shadow. What would be your reaction? Do whatever you like, but there are certain rules and regulations when you are walking with your Guru, You should never put your foot on even and the shadow of your Guru.

Yeah, Nirbhaya gatasamsaya -is absolutely bereft of all doubts. So here is first thing we have to understand, when do doubts come and when doubts cannot arise. Two conditions. What is it when you know, something indirectly doubts may come. That's why shravana. when you see you hear about something you are never experienced it doubts will come.

but when you are directly pursuing something even if the whole world doubts about your realization, you will have no doubts, because it is your direct experience. That is what all these great Souls, even a jeevan Muktha. You take one. Tell him I doubt Whether you have got any. Realization. He will not hesitate. you tell it to a not spiritual person who is pretending to be a spiritual person. You are not a spiritual person. You understand what I'm talking. You go to a so-called spiritual person who is not really a spiritual person and tell him you are not spiritual. He will get so angry. Thereby proving (Big Laughter)specially is ranging not spiritual. you go to a spiritual person and tell him you are not spiritual. He will be the first person to say you're absolutely right.

He will never say I am spiritual. If somebody by mistake considered I am completely non-spiritual you are right and proving there by that at least this person has progressed in spiritual life. Yeah. This is the truth. So a person who is beholding himself I am not the body, I am not the mind, what remains. I am The atman you cannot be cannot have any doubt.

How to doubt is only about what about atman whether God exists like that Etc? That is why Swami Vivekananda went & asked him. Have you seen God, why did he ask that question? I want you to reply. I want you to think. Why did Swami Vivekananda ask that question? Because so many people in those days were talking We Are Spiritual people. He went even to many leaders and asked have you seen God? They said Not only that some people frankly said no, we have not seen God we are praying. But some fellows did not admit it. Indirectly, they want to give the impression that we don't want to talk. But we are you seers of God. So one person he said no. No, you are a yogi your eyes are yogi’s eyes, if you pray you will realize. He never replied that question. So Swami Vivekananda had doubts.

Yes. Sri Ramakrishna once asked many people say I am an incarnation of God. Swami Vivekananda said until I know it let thousand people speak, I am not going to believe. He said, Frankly he said that one.

So why did Swami Vivekananda go and ask him. Because he did not know who is Sri Ramakrishna until that time. Are you a pretender or are you talking from your direct experience or are you talking like other people from bookish knowledge because they are all well-read people.

What was Sri Ramakrishna’s, categorical reply? I have seen God. That was the answer, Narendra wanted. But Sri Ramakrishna did not stop there. What did he say? Why did he say that?

No, see, how will I may say? Yes, sir. No, how how are you to know? I have seen God. If you see God, then you know that I have seen God I will show you God and he tried he wanted to show you the second time third time and he ran away. Yeah, so some people ask me also “Have you Seen God” I said, no, I have not seen God then there's no way I don't believe you. (Big Laughter)*If you don’t believe me, why did you ask. Because, whatever I say you are not you you prepared already. You don't believe me. If I said I've seen God, But then also you say you don't believe. what can I do?

So gatasamsaya that is why the Mundaka Upanishad the only proof of complete removal - destruction of you

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiśchidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare || 8 ||

only upon beholding the Supreme reality directly. Beholding means not seeing a beholding means knowing I am that Supreme reality. Otherwise, I am seeing you, you are seeing me. What I am seeing is also false what you are seeing me also, This is false. one evening in New York one fellows walking. Suddenly He felt the gut with the butt of a pistol.

And the back of him. “Gave me your wallet”. So he had no option he gave him is wallet and that fellow snatched the wallet and running away. After running Few yards, he showed his gun, heee there are no bullets in this. This fellow also said heee are there is no money in the wallet.* (Big Laughter)

Only a person who becomes one that is called real seeing this is called aparookshan bahuthi this is also called prathyaksha. Our seeing is not prathyaksha. It is called paroksha. We can talk about it some other day. So only when a person has direct experience about himself, I am that Supreme reality. That is called aparookshan bahuthi.

Why do I say Supreme reality, because reality has been defined as in two ways that reality which seems to be reality. But which changes every time is temporary reality; which we are all experienced. Vyavaharika sathya. That reality which never changes at any time. There is no past, present or future about it. That is the Supreme.

Changeless entity is Supreme reality. Anything that is changing. So if I say I'm the body it is true for a moment in one moment. The body can change and we have an accident even lose a limb. I am a poor man may win a lottery ticket. He was a poor man. Now what has become rich one changed.

Rich people become poor; poor will become rich. This is the change that is happening. So that is not reality. When a person knows I am that highest reality that is called the dharshan, that is called a paroksha anubooty that is called prathyaksha. when you are looking at me, you're not looking at me directly.

My information has gone into your through your eyes; and then your mind has already a certain preconceived ideas about me; and it puts that coating oh this is Swami good or bad great or not.

therefore that is not called really prathyaksha direct experience. This is not direct. What is the direct experience to become completely one with it? Whatever Remains separate is indirect. Whatever becomes one is direct. when a person has the direct experience Gata Samsaya:. So we will stop here. They said so many ideas are coming, you know beautiful ideas, but you have to remember it simply hearing it fortunately or unfortunately, God has given two ears one to listen to another to Throw it out. Keep those points the moment I say. I don't need to repeat it. You should be able to understand. Then we can move very fast.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 09 on 16 June 2019

2024-09-16T06:48:11Z

R verma:

So, we will continue our talk, on Avatāra. In our last class we discussed about what it is to be a human being. We are all human beings. And yet, we do not deserve, really, to be called human beings. There is no difference. As the Sanskrit proverb goes Ahāra, Nidra, Bhaya, and Mithuna. The body is body. But there is one difference, one difference is there - Viveka.

What is Viveka? Usually it is translated as discrimination. Discrimination always means between what is better and what is not better. But that is not the only thing. We also use the word in a slightly negative connotation, what is called racial, discrimination, gender discrimination, caste discrimination. But there also, the idea behind it is - who is superior? Who is inferior? Whether their logic proves them to be right or wrong is not the point. That's not what we are discussing. It is misused.

But what is meant is that human beings alone has the capacity to be intuitive. Because, discrimination requires intuition. Not merely a logic or Reason. That is the specialty. It is there in a greater proportion than in animals.

Because they also have discrimination. Which food is tender, and which not. Even tigers discriminate. If there are two human beings, who is more tender, juicy, edible, etc & Long lasting.

So we have to use our discrimination. Aristotle had said, ‘Man is a social animal’, more or less it is right. Man is a rational animal.

That to me seems to be not a very good definition, what should be man is a potentially irrational. He has Capacity to use reason but not that you are always using it. Okay. So what is it to be the best of human beings? We discussed very briefly though, Mature personality, Mature minded person. Sri Rāmakrishna uses and Nature Vidya

Vidya neue pop Kāchā āmi, Pākkā āmi - unripe ego and ripe ego. What is the right ego? Right ego They got doesn't live in the clouds. He lives very practically. Proudly down to earth what we call in English language that is that is the best term it applies and yet he is mind is pitched it to the highest tune.

So in Brief, he is a gentleman is a loving person, caring person, humorous person and full of love and Kshama. (Forgiveness). So briefly we discussed. Do you have any questions about that what we discussed last week about a mature personality?

In fact If we really think deeply all the Sādhana catuṣṭaya sampatti is meant for what? To obtain, to become a mature personality say for example,

''सुखदु:खे समे कृत्वा लाभालाभौ जयाजयौ |''

''ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि || 2/38 BG''

''sukha-duḥkhe same kṛitvā lābhālābhau jayājayau ।''

''tato yuddhāya yujyasva naivaṁ pāpam avāpsyasi ||''

whether you are happy or unhappy, whether it is cold or hot, whether somebody honors our dishonors, whether you win or you lose, whatever the condition, a Nature person does not really deny all these things. He doesn't deny all these things.

But he keeps his mind calm and quiet. So what do we do want to avoid if it is profitable way our mind goes up if it is loss our mind goes down. We are being tossed up and down up and down. So there are some non-spiritual, so-called non-religious, human beings who have this quality. They don't care. Okay. I am a principled man, quite a number of people are there. So that is called Nature personality; and that is a platform from which we can become moral and spiritual.

So what is the distinction between a Nature personality and a moral personality? A Nature personality merely keeps his whole mind under control. Whereas a moral personality, What is morality? You must always remember Swami Vivekananda’s definition of morality. What is morality? Considering the other, as equal to oneself. So we never do anything Bad to ourselves.

Unknowingly we might do. But knowing we never do it. Same way knowingly with a moral person never does anything to the other person. A beautiful word has been used in bhagavad-gita-

''aatmaopamyena sarvatra samam pashyati yorjuna |''

''sukham vaayadivaa dukham sa yogi paramo mathaha || 32 ||''

Atma. That is one self. Just as one looks upon oneself. A moral person looks upon everyone exactly in the same light. So what how do we look upon us? We don't want anybody to be any enemy of ours. Is there anybody who says I desire an enemy? So therefore we should also never become inimical to other people. We do not wish other people hate us, to harm us, to hurt us, to to Rob us to take away things from us.

So, we should also not. This is the whole of one Rabbi. You know, what is a Rabbai? A Jewish teacher is called a rabbi Rabbi. Rabbai was asked by one man - you Rabbi please. I don't have much time. Tell me all about Judaism Very shortly. And he gave this so do unto others what you wish others to do to yourself. If you have understood it, you understood the whole of Judaism the whole of religion, The whole of spirituality rest is commentary.

That is the truth. But what is the truth that there is really speaking no difference between us and the other people. That we make the differentiation is because of what? Avidya – Agnana, ignorance. I am different you are different.

In fact, we are not at all different. Is it such a big ideal? Hi ideal that it is irrational? No. so we give the example when you Enter into dream state. Do you see the same world?

Same world. if I am taking class, if you are dreaming that I'm taking class. You see me. You see yourself. You see other people also. Isn’t it? At that time Do you see any identity with anybody? Do you feel I am Swami? You don't feel. Swami is different. I am different. Everyone is different. The table is different. Everything is different, isn't it?

But when you come out of dream state, Who had become the whole dream world? Only one person you have become divided yourself into infinite number of parts and considering each part is totally different. if in that class in your dream, if I were telling you that there is no difference. You will not believe me, but you will not dare to deny me contradict me, but you will not believe me, but when you wake up you say Array it is I who created every object in the dream world. Isn’t it?

Then I said you see this swami as different. On that day in your dream the Swami spoke excellently. upon waking up tell me who spoke. Who spoke? Me. Yeah. So you see We are attributing it to other person but actually that is none other than ourselves. come to the advaita point now.

when you are looking at Swami Vivekananda, when you are looking at Sri Ramakrishna, do you feel that you are anywhere near them? Do you feel that you it is you in the form of Swami Vivekananda is giving lectures in Chicago parliament of religions. You won't think like that but upon waking up from this waking State. What do you say?

I was Vivekananda, I was set up the whole entire waking state in which one Swami Vivekananda spoke was a dream of the athman. So who spoke at the parliament of religions?

Just as in your dream, in my name you are giving lecture, isn't it? I'm only giving positive idea suppose that day. The Swami's lecture was full of bunk. Who gave that lecture? (big laughter).

So there also you make a discrimination. No, no if it is bunk, It is Swamiji, if it is good. It is me. That's what we are all doing it here. So when we wake up from the delusion the – mirage – of this waking State just as we come to waking state from dream state from this becomes a dream when When we wake up, when does the dream world to become dream only when we wake up? Until that time it's not a dream world. It is a fully waking world.

What is the point now in the dream world, upon waking up. We'll look up on it. I had become the whole lot. I played with myself. I was my friend. I was my enemy. I was the rich man. I was a poor man. I was the best person I got also the worst person. Same thing will come.'' ''

''aatmaopamyena sarvatra samam pashyati yorjuna.''

So these are called samadharshis we will come. This is called being a moral person. So what is the difference between a nature person is it best of rational human being; a moral person is one not doing some good goody goody good, but he who identifies himself with everything in this world including with a dog, a cow, an elephant, eater of dog and a humble brahmana.

''vidya-vinaya-sampannebrahmane gavi hastini''

''suni caiva sva-pake capanditah sama-darsinah…Gita(Ch 5, Verse 18)''

'''SYNONYMS'''

''(vidya—''education; ''vinaya—''gentleness; ''sampanne—''fully equipped; ''brahmane—''in the ''brahmana; gavi—''in the cow; ''hastini—''in the elephant; ''suni—''in the dog; ''ca—''and; ''eva—''certainly; ''svapake—''in the dog-eater (the outcaste); ''ca—''respectively; panditah-those who are so wise; ''sama-darsinah''—do see with equal vision.)

Okay. So this is what we discussed any questions with regard to that. Yes.

No, he will become in fact more effective. why I'm telling you the reason when you consider somebody as your friend, your motive is warped. Then you consider someone as your enemy again. Your motivation is completely warped. This is called Raga and Dvesha and they reduce your common sense, they reduce your focus. And to that extent you become less effective. Whereas when you know, everybody is me there would be only love and where there is love whatever you do will be the most loving act.

I'll give an example. See if you are if you have taken up a job to care for another child – “child care”, you know. You won't have that much of Love towards the children because you know, they are not your children. You are only a salaried person. But suppose it is you are looking upon your own children. How will you do then? Because you will you love your children every act that you perform for them is a loving act. Will it be a drudgery? Will it be boring act?

You understand now. It is very effective. In fact, the only way Swami Vivekananda says something in his karma Yoga. Selflessness is very paying. That means you get more dividends out of selflessness than selfishness. But people don't have that patience to work it out. Marvelous statement, every statement that comes from Swami Vivekananda’s mouth is a truth. Ms. McDonald, She attended the Swami's class first time then she came out then she issued a statement the first word Swamiji uttered is truth. The second word Swamiji uttered is truth. Afterwards, whatever here uttered, were nothing But truth.

And that is true. Not exaggeration because, there they are God himself is talking in a human form and a voice without a form. Who was speaking? Sri Ramakrishna. Who was Sri Ramakrishna? Divine Mother. Who is Divine Mother? God. And who is God? Yourself.This is “advaita vedanta”. There is no separate God. Yes. Okay, so having described this is most wonderful. So what is the first goal of every human being? Become a real Nature personality.

Until the time we pay heavily. It is not only an ideal, It also is the most profitable thing in the world. who will be the happiest person. A person who is not affected by anything that happens in this world if the happiest person in this world. Where are you? See, somebody hurts you at 11:30. Twelve o’ clock is your lunch time. Will you enjoy your lunch? We are going to Brood. And with a very brooding the hurt increases. First, It is only a thought. Then it becomes hurt. Then you become that hurt the more you grow your anger your hurt and your sense of Revenge everything increases, isn't it?

See how it grows because you are exercising it. Same the same exercise, You also do thinking about God. That also will grow. Yes.

It is something very interesting is most interesting. If you can just see something maybe a piece of cloth underneath. Okay, please put it there.

That may be better Actually. Somebody opens. They can close it like that. Yes, say I'm telling you something Deep psychology. You have made a statement is very easy to wake up from the that this dream to our waking state. But the same problem when I am talking there, that is a waking state. Then you make the statement. The dream I had in my dream to come back from the dream was very easy. But from this waking state to wake up is a very difficult thing.

Actually it is not difficult. How much time does it take for you to go to dream. You you don't know about time. If you have if you're counting the time at this time, I fell asleep. I had a dream that's not a dream. So so our perception of time both in dream and waking is exactly the same. But now you are talking not from the dream point of view. You are talking about to Dream from The Waking point of view. But if I had been if we are discussing in your dream about this, you will make exactly the same how long it is going to wake up from this dream.

I hope you're following what I'm trying to tell you. Next beautiful Deahopadhey Anuraag: Ho Lord. I can never attain Devotion to you all by myself. Only when you give this is the prayer across of all religions. The best of this prayers is Gayatri Mantra. What is Gayatri mantras essence? We surrender ourselves to you. Please guide my understanding. That's why Bhagavad Gita is considered an explanation of Gayatri Mantra.

There the person who is praying is Arjuna. Gayatri Mantra. The person who is praying in bhagavad-gita is called Arjuna. They deity to whom in the Gayatri Mantra. The sadhaka is addressing in bhagavad-gita. He is Krishna. Life is a battlefield. Krishna is the buddhi. Dhew- the that buddhi is guiding this sadaqah in this spiritual World by guiding him at every point, you know in Yuddha every point is Sri Krishna.

This fellow is not to be finished now. His time has not yet come. But the other fellows time has come. Let’s finish him and then come back next. Everything has a Time. So in life also, everything has a time but who is the guide SRI Krishna? What is the Chariot this body? What are those ropes which control the horses our mind? Who is it that controls buddhi ; buddhi .

Who is the person for whose who is traveling in The Chariot? Jeeva? Jeevathma.. Don't say athma, as Athma is liberated. Jeevathma. When he is liberated, there is no chariot. Everything disappears because then there is no chariot; There is not Charriator. There was no journey and there is nothing no bondage. No. Sadhana. No mukthi, no birth. No death. Nothing. Itthyesha paraMarthatha. So this is the truth when we wake up. What are we talking about? What is dhe dhe means knowledge? What is the knowledge? Sadhana we are not concerned about “God” knowledge..

What is the knowledge we need now? Not God knowledge

“Sadhana” knowledge. What we need now is knowledge of sadhana. In fact, we don't need God knowledge. We don't need God realization and God cannot give God realization. He need not give. why? Language That fact never changes that I am each soul is potentially Divine. that fact never changes. whether you are under bondage. It is like a dream you are in your own room and your own bed. And you feared somebody has carried it to dungeon and put you there.

But as so long as your mind is thinking that is your reality when you wake up what happens you find yourself. We're in your own bed. That is the truth. Suppose You find yourself in somebody else's bed. When is the problem both the for that fellow also and for you also? This is the truth. So God need not give realization because what can be given and taken away is not realization.

You understand. Moksha is not something to be lost and to be again gained. That's not mukthi. Mukti is that which can never be changed? So oh Lord only you can give me that Devotion to you. And what is Devotion? Knowledge. Dhe means knowledge. What is the knowledge that? Oh Lord. You are. My own. God is my own is the knowledge that we require see a mother and child separated.

And that's a child was there growing and the mother and the child practically, They are seeing each other every day. May be he's even working there. But they don’t know what were their relationship. And then what will be the relationship friends are it best, you know employer-employee relationship and one day they come to know that - this is my son and she is my mother the moment that knowledge comes, Do you need you to inject and say now that you know each other try to love each other? Is it necessary? The moment that knowledge comes instantaneously the love comes. Because knowledge is love but that knowledge. How can it come? only by the grace of God ?

Manushyathvam, Mumukshuthvam, Maha purusha samsaya:. So everything in our state is the great grace of God, there is no other that is why gayathri Mantra Is a prayer O Lord. I am without knowledge. you please grant me knowledge. Knowledge is bakthi. Ramanuja has outlined it beautifully. in some respects Ramanuja excels Shankaracharya in conveying to a certain things.

According to shankara first you practice KarMayoga. What is the result? Karma Yoga is equivalent to Chththa Sudhdhi, chiththa ekagratha, chiththa Vaishalyatha, then Athma jignasa – 4 results will come. After that, practice Upasana. He calls it Bakthi Yoga.

What is Bakthi Yoga? Not devotees Bakthi Yoga. This is Upasana . What is Upasana? Nividyasana. You meditate deeply upon – “Saguna Sakara Eshwara” - a personalized God. That will equip us with the fitness to again. What is called practicing real Gnana yoga?

This is some what Okay. But Ramanuja, First Karma Yoga. What does Karma Yoga do? Chiththa Sudhdhi. What does Chiththa Sudhdhi give us to us? It gives knowledge of two things. Who is God, who am I. The moment that knowledge comes like a child United with mother. This is my mother. This is my child immediately that knowledge turns into Bakthi. Chiththa Sudhdhi, Gnana and Bakthi. According Shankaracharya Chiththa Sudhdhi, Bakthi and Gnana.

Of course, ultimately, there is not much difference, but this is much natural for us. So that is why Swami Vivekananda writes, Deho - means give - pothey to your Lotus feet. Anurag - unmotivated love. What should be really asked for love? what type of love love for the sake of love. I don’t want my love for you, my devotion to you to get something else. It should not become a means of obtaining something else. It should not be an instrument for getting something else.

Like Dhruva, at first, he practiced devotion. For what purpose? He wanted one Kingdom. So this is the truth. But now later on Lord Vishnu appeared beautiful story, you know. Then he said Dhruva, I am pleased with you. What do you want? The god already knows what he wants and then God poured a little bit of that water from his Kong on to the head of Dhruva.

Instantaneously there was understanding. He said O Lord. I was like a person who was in search of colored glass beads. But obtained a real diamond. Now that I got Diamond, please do not ask me that whether I want to glass beads. So the kingdom is like glass beads. Before I was ignorant.

Actually we are also like that. once we know that God is diamond and everything belongs to the world is like glass beads, who will want it. That is what Sri Ramakrishna used to say, If a person meets the emperor a king. And then the king is very Pleased rather ask what you want from me, which fellow will ask for pumpkin.

Unless he is the most stupid fellow in the whole world, He will not ask for a pumpkin. He will ask because the anybody can give pumpkins. But a king can give most precious things in this world. So there is also a story about pumpkin.

So there was a poor fellow and he doesn't have anything to eat or every day is to stand at the door of the king and it was the king's habit every day. He will come out and give Dhana to people gathered there and he will go away. So this prompt is fellows a brahmana every day started coming.

So it was once a birthday of the king. So he decided this poor fellow is coming to me every day. Today, I will remove all his wants for life. But unfortunately, it is not think further. It is obtained a big pumpkin made a cut a small hole cleverly took out all the inside filled it up with diamonds and then covered it and then as soon as he came he donated. Practically every day he was receiving a pumpkin. Today Also, he received a bigger pumpkin. So that fellow was so disappointed. He said every day I have to eat this pumpkin. What am I going to do this? So he decided to sell it. (Big Laughter)

So one fellow it was his pithru tharpana, sraadhdha ritual. He wanted to feed many relatives. Pumpkin is the best. So he was in search of pumpkin. This fellow was in search of a buyer; and they met each other and very cheap – do you want pumpkin. Yes, Yes. It's a big pumpkin that will do for my shraadhdha. And he gave it on sale. That fellow happily carried it away.

And again, the next morning he was present. The king was shocked. He asked why are you coming again? He said O King, I don't have anything to eat. Yesterday we Gave you pumpkin what did you do. He said I sold it. Then the king understood he was not destined to become rich. (Big Laughter) Finished .

So anyway, by the way, this story had come who wants to buy going to God knowing what God is who will want to pretty things. That's why and Naciketa went to Yama Dharma Raja, Yama Gave him how many boons? How many? come on. Any problem by problem. I problem. We all have an I problem.

There is no other problem excepting I problem. 4. first he give only three and second-born how to go to heaven and Yama Dharma Raja taught him. This is the ritual which will take anyone to Heaven. Only once he told him; and you tell me now, what did you understand? Soche chapPagunda -even without giving up a comma, a full stop, exclamation mark it - he repeated the whole lot. because he was only once he wants you need to hear it. Eka Shruthi Dhara.

Yama Dharma Raja, was so pleased he gave him a garland. That is called karma pala garland that is to say without doing anything you get the result of doing it. You understand what I'm talking about. This is the fourth boon.

Now three boons, you know you forgotten between he give an extra. Boon fourth boon. So have to attend the classes again and again until it fixes yourself. So How to obtain unmotivated love towards God – dheha podhey anurâg - what anurâg. And this Beautiful word anurâg is a very beautiful world. Raga means tremendous attachment.

We are already having tremendous raga dvesha. But this Raga first of all, will not have any opposite. There is no dvesha only love. But that itself is not sufficient. It is accompanied Pre-accompanied. It goes forward Anu. means before that you are to do something. What is it practice selflessness for a long time? And the same selflessness will also ask God. I don't want anything. I just want to love you to such an extreme two things he says, is I don't want you to love me; that is not a condition of my love. What is our love if I love you? You also have to love me. The second is our love is always expect something.

Telugu language, mama when I come to, you what will you give me; and when you come to me, what will you bring for me? It works both ways. By the way, you know, all the Indians who have got relatives in the Western countries. They think they are all Bill Gates. (Big Laughter) They when they come to visit their relatives, they expect them only when you come what will you bring when we go to visit you what presents are you going to Give to us so that we can bring them back.

Once I brought somebody wanted Swami wanted first-class foreign-made chapels-Shoes, I brought them and he opened his face fell. It has written Made in India. (Big Laughter)*. How do I know because there are made in China Taiwan and other places they say very famous shoe company Clark's They're not made there. all clothes Are Made in India. Dresses are Made in India and in poor Villages, China, Taiwan and all those all those places Bangladesh. Only they put their own name and then they come here. Anyway, so what is the way motiveless devotion? If you do two things, I don't expect you to love me treat me as you as your biggest Enemy. worst enemy. I don't care second. I don't expect any result from it because it is love for the sake of love, I don't want anything how to obtain that love narakha gives the clue. What is that?

Mukyadasthu Mahad. Kripayaiva Bhagavad-leShahtva – Mukyatha: primary way of obtaining this Devotion to God is Mahad. Kripayah Eva - by the grace of a Maha purusha alone. or Bagavad kripa Lesha, wha - a little bit of God's grace how much one drop of God's grace is more than sufficient to make me a hahaithuki baktha. What a wonderful thing It is. Actually there is no difference.

Thasmin tharjane bedha abava: Thasmin - in God, tharjane- his people, his devotees, bedha abava:- there is no difference between God and His devotees. Why because who are his devotees true devotees. They have completely surrendered themselves to God, so there is no separateness there. So if we can get Guru kripay Mahad, kripay is equivalent to getting Bagavad kripa. Leshatva : And that is this is the only way – dehapothey Anurâg.

How to obtain Mahad krupa.''“tad viddhi praṇipātena paripraśhnena sevayā “(4 g34) '' so - ''viddhi'' here means not asking not getting answers obtain that knowledge through. Self-surrender ''praṇipātena means what? Pranama.'' Means what? Complete surrender and by asking him the right thing. don't go on asking. Asking the right thing.

Kumbagarna Wanted to ask the right thing. He asked the wrong thing. What did he wanted right thing? I must have an unrivaled power. Nobody can beat me. I will beat everybody. what did he ask six months once I eat, six months I sleep. who made him talk like that. God Saraswathi Devi.

So you may go for one thing and we ask for something else. It was a funny incident. There was one what is his name? He used to serve the holy mother. Chandru. So this chandru was an orphan boy. His brother kicked him out. So he took shelter under holy mother. She initiated him and then employed him there and he had unprecedented freedom to visit Sarada Devi - Holy mother at any time.

He can go inside. so he became a little bit egotistical. I have got that freedom. I can ask Mother whatever I want. Swami Madhavanandaji, he Understood it. One day early morning they were brushing their teeth. Hi ! Chandru, Can you do one thing. He said what? Can you go to mother and Ask something. He said okay. Okay, tell me what is it quick quick quick. He said ask her “give me mukthi mother.

Just one minute, I will go upstairs, ask Her, and come down and give you the answer. So he started while climbing his feet had become laden. Later, like little and started trembling by the time you reach the very first floor, he is completely motionless, speechless. of moral support iswara even to the mother was sitting for Pooja and she looked at him. What do you want? Prasad. (Big Laughter)

He took some Prasad as though we have got freedom. She gave the freedom. who gave the freedom. She gave the Freedom. So you can't take that freedom unless she gives Freedom give me mukthi, nobody can ask. That is the truth. So what is the way to get to the anurâg, be humble and say oh Lord. I Want Your Grace by your grace lift me up. There is no other way. But The best thing is mahad Kripa. The Company of great people which means the grace of great people.

Nirbhaya- Fearless. How do we know a person is progressing in spiritual life? First description of the Avatara, he is a Nirbhaya. That's why when Yagnavalkya gave the teaching to Janaka and Janaka understood it became enlightened and Guru gives a certificate – abhayam vi prapthosi Janaka. Oh Janaka, you attained fearlessness. That is what is he telling you have realized who you really are. so beautiful word.

Bhaya means fear. Fear comes from what earlier we discussed in Bhagavad-Gita. Kamaath krodha, krodha means Bhaya here.

''vita-raga-bhaya-krodhaman-maya mam upasritah''

''bahavo jnana-tapasaputa mad-bhavam agatah'' (4G10)

so ''bhaya'' comes from two causes. You know, what are they? Fear of losing what one already has; and fear of not getting what one hopes to get. There is no other fear. And realized soul, an Avatara, He will not have any fear. The second reason is that always a desire both the causes are related to desire. An object means what? object of Desire. So if I lose this then my wishes will not be fulfilled. My desires will not be if I lose my let us say car, Then I won't be able to travel; if I lose my refrigerator, I won't be able to store things. Isn't it. the refrigerator is not a cause which we love its capacity to preserve food either. So at the moment it loses its power. What will you do? Throw it out. And sometimes you have to pay money to throw it away.* (Big Laughter)

Big big furniture, old furniture, you have to pay money. Nobody is willing to do that. Okay. So this how does this desirelessness will come only when desirelessness comes fear desire will go away and desire goes away fear goes away. When does a person really attain to desirelessness a fearlessness when there are no desire and when?

Is it going to become desire less when he realizes - I am God I am Brahman. I am infinite. if you are infinite what things are left out for you to desire. There is nothing will be there. This is the greatest truth, you know, so God is always Nirbhaya.

So he says it's a beautiful saying how creation came. The iswara sat down and then he felt fear. Bhaya-, then he thought - what am I hearing from? Besides me there is nothing else. Then somebody went and advised him. the cultivator hit with deeper thinking than this. God. Before srishti. who is that fellow who advised him before srishti. If there's somebody. So he went and Sir so he said, I am not fearful, but I get bored. Eka, eka get bored alone. I get bored. I want some company. Kim aham akarom? What can I do. I am alone. Then he thought why should I fear there is nobody else who can do any harm.

even a house doesn’t fall because there is no house; a wind cannot beat him up because there was no wind at all. What am I afraid? Then He thought BuwhoniMay Bhavan, may I become many. this is an explanation given for elementary school students to explain Why Srishti has come. I'm not going into it. What I'm saying is even sometimes God fears. God has the greatest fear. Putting it a little bit sarcastic. What is the fear? These are the devotees I have I might lose them. These are the devotees I'm expecting to get, they may not become devotees.

Sri Ramakrishna goes for a beautiful story. one fellow who died on a Saturday. He became a ghost and he became bored. He wanted a companion. So he went on running to the smasana and look every Tuesday and Saturday because Hindus have a Superstition anybody who dies on a Tuesday or on a Saturday? They're likely to become ghost.

so, but somebody will do some Shraadhdha , some prayer are he has done some punNya. Nobody is becoming. ultimately became had to was force you to remain alone. So Swami Yathiswaranandaji Maharaj he has written that Adventure and religious life. He quote something very interesting. I think it is that Booker's one of his other books is a very there was a very famous psychiatrist in his time 1930s. He had written a beautiful book “release from nervous tension”. And in that, that psychiatrist was quoting all my patients can be divided into two categories those who want to get married unable to get married. Those who are married they want to get out of marriage and are unable to get out. These are the two categories. They have become my patients.

If that psychiatrist had any common sense and if God Appears and gives a boon to him. What do you think? He will ask those who are unmarried? Let them not get married those who got married let them never get unmarried because all of them will come become his patients. (Big Laughter) Understand.

At last, Okay. Nirbhaya - Fearless. So Abhayam praptosi vi Janaka: fear comes from two Factor Fear of losing and fear of not getting one’s wishes. Also a person becomes Fearless because he realizes there is no one besides me; and who is God? Therefore he alone becomes the Atman alone is fearless.

Then, he will not be afraid at all. Then another one characteristic of Avatara is completely Fearless, but during the time of Sadhana he might appear to be fearful. He might pretend to be fearful. Why am I telling this one? Because you read gospel or Great Master. One Day a great pundit had to visit Sri Ramakrishna. From Morning his blood pressure has a risen. He was asking everybody and you be here with pundit is supposed to be coming you be here, you be here.

And then he was running to Jav Tala. Toilet. Every few minutes he was running to the Toilet. Is it a characteristic of nirbhayathvam or bhayathvam? So, how do you explain it?

Krishna ran away from Jarasandha. He pretended to run away finally finally runs away. Where did he settle it from Mathura to All the way to Dwaraka. Do you know why he chose Dwaraka?

17 times jarasandha had declared war against him. 17 times. He pretended to be running. Then this jarasandha’s soldiers will run and then he will destroy the whole lot. Jarasandha will go back, gather other remaining men. 17 times like Gazni Muhammad? Laying siege of Somanath Temple.

Somanath Temple. 17 times. 18th time they said now it is time to shift to do Dwaraka. Why did he choose Dwaraka? Because, either I conquer or I will drown myself in the ocean. Mm-hmm. It is said as soon Sri Krishna left the body, the whole sea came and submerged Dwaraka. They say there are some kind of reminiscence are there.

What we are talking? They pretended to be fearful because sometimes they assume deliberately human nature, especially the nature of a child. Sri Ramakrishna had only two Natures. One is a child another is the divine guru. So as soon as the pundit came, Absolutely. He said do you know mother kept to my mind so high and started looking upon them as earthworms.

earthworms, so they are not really frightened of death. They are not frightened of death. What else Can you do? A person who says I am not the body, I am not in mind. What can you do to that person? Alexander the Great that story is told you know. Alexander the Great was in north India. Fortunately he did not go anywhere, because his own soldiers rebelled. Otherwise, he would finished India. So he heard of a great Yogi. Swami Vivekananda quotes this and then he went there early. It was winter season. Yogi was sitting in the sun to get a little bit of warmth. Oh this man was a very tall man, you know Greek so he stood there. I heard you are a great Yogi. He said that I am a great Yogi. Is there anything that I can do?

Yes. You are standing the sun falling upon me in between get out. He understood. no man can speak to him like that. Then they discussed a lot of things Alexander was so impressed. He said if this I would take you to my Greece and you will be my main philosopher. In those days, That was the custom. Yogi said thank you very much. But I don't want to go. Do you know who to whom are you replying? I know. I can kill you. He laughed and said this is the biggest greatest lie I ever heard in my life. I am Deathless & this fellow says I will kill you.

So you can understand. You know, when you have walking in the sunlight Your Shadow follows you. if somebody threatens, I will kill your Shadow. What would be your reaction? Do whatever you like, but there are certain rules and regulations when you are walking with your Guru, You should never put your foot on even and the shadow of your Guru.

Yeah, Nirbhaya gatasamsaya -is absolutely bereft of all doubts. So here is first thing we have to understand, when do doubts come and when doubts cannot arise. Two conditions. What is it when you know, something indirectly doubts may come. That's why shravana. when you see you hear about something you are never experienced it doubts will come.

but when you are directly pursuing something even if the whole world doubts about your realization, you will have no doubts, because it is your direct experience. That is what all these great Souls, even a jeevan Muktha. You take one. Tell him I doubt Whether you have got any. Realization. He will not hesitate. you tell it to a not spiritual person who is pretending to be a spiritual person. You are not a spiritual person. You understand what I'm talking. You go to a so-called spiritual person who is not really a spiritual person and tell him you are not spiritual. He will get so angry. Thereby proving (Big Laughter)specially is ranging not spiritual. you go to a spiritual person and tell him you are not spiritual. He will be the first person to say you're absolutely right.

He will never say I am spiritual. If somebody by mistake considered I am completely non-spiritual you are right and proving there by that at least this person has progressed in spiritual life. Yeah. This is the truth. So a person who is beholding himself I am not the body, I am not the mind, what remains. I am The atman you cannot be cannot have any doubt.

How to doubt is only about what about atman whether God exists like that Etc? That is why Swami Vivekananda went & asked him. Have you seen God, why did he ask that question? I want you to reply. I want you to think. Why did Swami Vivekananda ask that question? Because so many people in those days were talking We Are Spiritual people. He went even to many leaders and asked have you seen God? They said Not only that some people frankly said no, we have not seen God we are praying. But some fellows did not admit it. Indirectly, they want to give the impression that we don't want to talk. But we are you seers of God. So one person he said no. No, you are a yogi your eyes are yogi’s eyes, if you pray you will realize. He never replied that question. So Swami Vivekananda had doubts.

Yes. Sri Ramakrishna once asked many people say I am an incarnation of God. Swami Vivekananda said until I know it let thousand people speak, I am not going to believe. He said, Frankly he said that one.

So why did Swami Vivekananda go and ask him. Because he did not know who is Sri Ramakrishna until that time. Are you a pretender or are you talking from your direct experience or are you talking like other people from bookish knowledge because they are all well-read people.

What was Sri Ramakrishna’s, categorical reply? I have seen God. That was the answer, Narendra wanted. But Sri Ramakrishna did not stop there. What did he say? Why did he say that?

No, see, how will I may say? Yes, sir. No, how how are you to know? I have seen God. If you see God, then you know that I have seen God I will show you God and he tried he wanted to show you the second time third time and he ran away. Yeah, so some people ask me also “Have you Seen God” I said, no, I have not seen God then there's no way I don't believe you. (Big Laughter)*If you don’t believe me, why did you ask. Because, whatever I say you are not you you prepared already. You don't believe me. If I said I've seen God, But then also you say you don't believe. what can I do?

So gatasamsaya that is why the Mundaka Upanishad the only proof of complete removal - destruction of you

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८ ॥

bhidyate hṛdayagranthiśchidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare || 8 ||

only upon beholding the Supreme reality directly. Beholding means not seeing a beholding means knowing I am that Supreme reality. Otherwise, I am seeing you, you are seeing me. What I am seeing is also false what you are seeing me also, This is false. one evening in New York one fellows walking. Suddenly He felt the gut with the butt of a pistol.

And the back of him. “Gave me your wallet”. So he had no option he gave him is wallet and that fellow snatched the wallet and running away. After running Few yards, he showed his gun, heee there are no bullets in this. This fellow also said heee are there is no money in the wallet.* (Big Laughter)

Only a person who becomes one that is called real seeing this is called aparookshan bahuthi this is also called prathyaksha. Our seeing is not prathyaksha. It is called paroksha. We can talk about it some other day. So only when a person has direct experience about himself, I am that Supreme reality. That is called aparookshan bahuthi.

Why do I say Supreme reality, because reality has been defined as in two ways that reality which seems to be reality. But which changes every time is temporary reality; which we are all experienced. Vyavaharika sathya. That reality which never changes at any time. There is no past, present or future about it. That is the Supreme.

Changeless entity is Supreme reality. Anything that is changing. So if I say I'm the body it is true for a moment in one moment. The body can change and we have an accident even lose a limb. I am a poor man may win a lottery ticket. He was a poor man. Now what has become rich one changed.

Rich people become poor; poor will become rich. This is the change that is happening. So that is not reality. When a person knows I am that highest reality that is called the dharshan, that is called a paroksha anubooty that is called prathyaksha. when you are looking at me, you're not looking at me directly.

My information has gone into your through your eyes; and then your mind has already a certain preconceived ideas about me; and it puts that coating oh this is Swami good or bad great or not.

therefore that is not called really prathyaksha direct experience. This is not direct. What is the direct experience to become completely one with it? Whatever Remains separate is indirect. Whatever becomes one is direct. when a person has the direct experience Gata Samsaya:. So we will stop here. They said so many ideas are coming, you know beautiful ideas, but you have to remember it simply hearing it fortunately or unfortunately, God has given two ears one to listen to another to Throw it out. Keep those points the moment I say. I don't need to repeat it. You should be able to understand. Then we can move very fast.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 08 on 09 June 2019

2024-09-06T06:25:21Z

R verma:

So we are discussing ‘khaṇḍana bhava bandhana’. When Swāmiji composed this hymn, nothing but the Upanishads have been put in this particular form. For every word, we can find one equivalent Upanishadic word. We have already given some references.

'''Tyāgīśvara he naravara dehapade anurāg''' - This is what we will discuss now.

'''Tyāgīśvara – He is the emperor of renunciation'''. What is renunciation? Giving up complete attachment that is called renunciation.

So the first meaning of renunciation is Deha, Mana, Abhimāna Tyāga - I am the body, I am the Mind - Whether a person is a devotee or he is a Jñāni or Yogi. So, how does it…

If he is a Karma Yogi, he gives up attachment to the result. Results always come in two forms. Results of actions come only in two forms. What are they? Sukha and Dukha. So Sukha and Dukha affect whom? Only the body and mind. Body and mind. Therefore the one who gives up his Karma-phala is a karma yogi. It means he looks equally upon both Sukha as well as Dukha.

Okay, then what about Jñāni? Completely he says the whole world is Mithyā. Certain words we have to understand very clearly. Keep this in mind always. There is no world other than body and mind. If you don't have identity with the body and mind, you will not have any world. Example, When you are in deep sleep, do you have body mind consciousness? Therefore there is no world. There is no world. So for a Jñāni the world is Mithyā. That means the body mind is Mithyā. Then every Mithyā, you understand what is Mithyā? Mithyā means unreal. Because you will get the real thing, if there is a shadow there must be an object.

No senses - No world. That's why in your deep sleep, you don't have any of these things. That is why you don't have any world at all. But what is there? When do you get the greatest happiness? Tell me. When do you get the greatest happiness? In deep sleep.

So there is something very interesting, you know? You are hungry. That means you are acutely aware of one part of the body. Then you eat food. As a result of eating food what happens? The sensation or awareness of that particular part of the body becomes completely absent. That means there is no activity. That is called Happiness.

When there is no body, there is bodily happiness. When there is no mind - mind happiness. When there is no body or mind - complete happiness. That's why we are so happy. Sukham aham aswapsam, I slept very happily. I did not know anything. Na kinchit avedisham.

( 05:04 mins )

These are our greatest psychological truths. Not only Vedāntic truths, psychological truths. In fact, there is no Vedānta excepting psychology. Vedānta starts with bondage. Bondage belongs to the mind. Solution also comes from the mind. When there is no mind, there is no bondage & there is no solution at all.

Do you know what is deep sleep? Let me put it this way. I am devoid of body mind. That is called deep sleep. When I get up Problems come.

You see this is the greatest mistake people commit. How they commit this mistake, I cannot figure it out. You are telling that I was completely unaware. Are you aware that you are unaware?

So that ‘I’ is not aware of non ‘I’. But it is fully aware of ‘This is ‘Me’. Follow that one? In deep Sleep ( So many people have these problems ), It's a complete awareness of me.

When I look at the table, ( this is a deep thought ) I forget myself. When there is no table thought, then I am aware of Myself. So this is the greatest truth we have to understand.

When I am alone, I am very happy. I hope you're following it. When I'm alone, I have no problem. No problem means not a zero experience, complete experience of Happiness is called…

Deha means the moment… You see if I take this wall out, complete sunlight will come in. What is limiting the sunlight? The walls. Deha, Mana, the body mind is like that. It puts a limit to my happiness. And that's why you remove a little bit of that limitation, You feel very happy.

Suppose you're very hungry. That is a limitation. You remove that hunger by eating food, and you say I'm very happy. What were you before happiness came? Unlimited happiness. Body mind is a limitation. I can only tell what I understand. It is up to you how much you take it further.

Happiness, Love, memory, and interest, all these are synonymous names. Whatever you are interested in that remains in your memory. Whatever you are interested in, and to the degree of your interest, your happiness also will increase. Your memory also will increase.

So my favorite example, a young man is walking. Another girl from the other side of the pavement smiles at him. He will never forget. Suppose she says my name is so & so, he will never forget. All examinations, Lessons he forgets. Why? Interest is there. Deep interest is there. And we cannot be… whatever we are interested in, it cannot but produce love. If you don't love something, it won't give you interest. and you won’t love something which will not give you happiness.

Can you love something which doesn't give you happiness, whether it is another human being, a book, a cinema, food, or shirt, or any other thing? I'm talking specifically about happiness. You will not love. Necessarily you may use it. Like I am using that soppu for getting rid of my jaundice, so bitter, so I have to disguise it with some yogurt and other things. So straight away, we don't eat it.

( 10:47 mins )

Sri Rāmakrishna, He may eat it. Sadāshiva Brahmendra may eat it. I will also eat it. Why? Because I have to eat. Given a choice, I will not. So that is what I am telling.

That which you love, you are sure it will give you happiness. And it will give you happiness, even if it is not a happy thing. My point is - there is happiness there so you love it - Not that way. You love it because it gives you happiness. The same thing may not give happiness to somebody else. Love, interest, memory, joy, concentration, these 5 things are synonymous.

Now what happens? Let me first give you an example of why we love something and why it gives happiness. True happiness doesn't lie anywhere. It is only my happiness.

First I'll give you an analogy. You keep a mirror in front of you, it is a very dirty mirror. How much of your reflection, as you are, can be seen there? The more dirty it is, the less you see yourself. If you can completely clean it, then there would be absolutely no difference between you, as you are, and the reflection. योऽसावसौ पुरुषः सोऽहमस्मि ( yo 'sāv asau puruṣaḥso'ham asmi ) Yeah until that, time you are God I am a devotee, because of the distance.

Okay now follows an example. You love a sweet. Then you eat this sweet. What happens? How does how does happiness comes from? Does it come from the sweet? No.

Now follows an example. You love a sweet, then you eat this sweet. What happens? How does happiness come from… Does it come from the Sweet? No! Where from is it coming? From yourself! But what is the sweet doing? It is removing the covering of your happiness by your thought, ‘I like to eat this sweet’. That desire. A desire comes like a black cloud. And that desire is removed by the object. And when that cloud is removed by the act of fulfilling that desire, then the happiness within you naturally flows out.

But then we mistake this happiness is coming from the object. Now you understand. ultimately it is the chaitanyananda which is actually coming.

Love and happiness are synonymous. It is oneness. Love is Oneness. When a mother loves her child, she may not be a psychologist, but she feels that anything that happens to the child is happening to me. That means that lady is identifying herself with the child.

Similarly Sri Rāmakrishna or Holy Mother, They love us because They are identified with us. We may not love them, Because, we are not identified with Them. In fact, we get bored. Suppose you are meditating. What is meditation? Trying to become one with Sri Rāmakrishna, isn't it? After half an hour what happens you get bored. That means instead of simply saying ‘O Rāmakrishna, you are a very boring person as far as I'm concerned’, we dare not say that. So this much happiness, this much meditation, is more than what you deserve.

Kamsa was the greatest devotee of Krishna That is why he was constantly fearful of Krishna. But what is the object of the fear?

( 15:19 mins )

Here is something very important. These are all important things for Sādhana. Here is a person who hates another person. This is hatred. Here is one person who fears another person, that is fear. But what is the object? You love somebody, there is an object. You fear somebody, there is another object. You hate somebody, there is another object. It doesn't depend upon whether you are loving or hating.

What is the object towards which your Love or hatred is directed. If it is God, It will release you. Why? Because, I tell you something very interesting, it is taking time. What is the nature of God? Freedom. What is the nature of God? Ānanda. Ānanda.

Suppose you hate God. About whom are you thinking? And what is the nature of God? Happiness, you're getting so much of happiness. And the more you think of hatred to God, the more happiness you are getting. What is the nature of God? Freedom! You become free from your hatred.

So, you love Him. You lust after Him, Kāma. But who is the object? God! If the object is another binding object, then it will double your bondage. Already you are bound. That object also will bind you more. But here is God…

I will give you two examples. One is Ānanda. Ānanda means freedom. So if you're free you get Ānanda. Freedom & Ānanda are synonymous. Can you understand that? I am elaborating it for this purpose. I will tell you how.

You get hungry. Same example. You get hungry. When you are hungry your mind is agitated, and that's a bondage. Then you eat food. What does the food to do to you? Used correctly, it removes your limitation, your bondage, of this desire. Removal of this desire is called freedom.

So God is freedom. You meditate upon God, you hate God, and you do anything with God, What is He going to do? Because, you are meditating, ultimately, upon whom? Freedom.

Because we cannot understand what is the dimension of Freedom, therefore we use the word God. That is where we bring in personality. Whatever it is - whether you hate, you fear, you love, you have devotion - What makes us either bound or free is not your feelings, but the object. Because the nature of the object will make you Free.

So we say, you know, somebody is frying some Vada. And there was a pot of ghee. Somehow this Vada slipped & fell into the hot ghee. Is it a good thing or bad thing? Hot ghee. This Vada now has become what Vada? Maddur Vada. Ghee Vada, which is even better isn’t it? So we are trying to fry ourselves in the world’s oil. Suddenly for some reason you got angry with God and you fell into that Ghee pot. What do you become?

You fall into sugar syrup, what will you become? Syrup. Suppose a fly falls into a sugar syrup, after that it solidifies, afterwards you eat it. Can you make any difference between the fly and sugar? Several mangoes the moment mango comes, you know, you eat. These worms grow in the mangoes. Practically they have become what? Mango! So you are not eating the insect, you are eating the mango, because they are eating only mango. They are also mango. You are also mango. After eating what do you become? Mango! I’m giving an illustration.

( 20:23 mins )

So love, freedom, happiness are synonymous words with memory, interest. Now you think over it. Is it clear? Okay, and at least for this class, I hope so.

'''Tyāgīśvara,''' we are talking about Tyāga. What is Tyāga? Anybody who gives up what is limiting.

Now here is another psychology, when I'm talking like this you have to note down certain important points. If I meditate upon some limited thing. Not only that thing is limited, a limited thing will make me also limited.

Simple example, you're making friendship with a fellow who is an idiot. If I make friendship with an idiot, what am I going to turn into? Idiot. If I cultivate company of Sat, what I am going to turn into? Sat. This is the cycle. Now you understand what is the effect of Sanga? So Sri Rāmakrishna gave some example, His own examples.

There are so many fossils available. Frozen living, what is called dead animals, without the least bit of degeneration. They found a Neandertals, a human being. They found a mammoth somewhere Arctic Range. And they found one small girl completely frozen, after 50,000, even more number of years. Now there is a possibility that she might be reconstructed also from the DNA. Because, if it is frozen the DNA is also not dead but it is frozen. Big Moral questions are coming. I don’t want to go into it.

What is my point now? That God is such an object. And you become That. Not only that.

I am giving you another very deep point. When I think of a chair… how do I think of a chair? I become one with the chair. You see when I'm looking at the chair… For example, this table, I'm only looking at this. I don't know what is here? Therefore for me the ignorance of the bottom part is there, unless I bend down and look at it.

So what is my point? That whenever we experience any object, we become totally identified with that object. This is the Indian philosophical theory of knowledge. How do we get knowledge of anything? Our whole mind like a mould goes and becomes that chair. I hope you understood?

Now when you think of any limited object, what are you going to become? Limited person. When you are thinking of God, What are you going to become? Unlimited.

That is why whether Kamsa feared him, Sisupāla, Dantavakra, hated Him. Yashodā, the Gopīs and Gopās, all loved Him, in various ways. One as a child. Another as a friend, another as a lover, etc., the object is completely God and they know that He is God.

Don't think Yashodā doesn’t know, because She has seen a miracle, that for seven days He was Keeping the whole Govardhana mountain. Like that His father asked Him, ‘Bābā Krishna, you bring my Chapels?’ ‘No, no, I am a small child. How can I carry such a huge weight?’ This fellow, happily, was holding the Govardhana. This is called Līlā. But We forget it.

So God - the idea that this is God - should be there. But God's grace is such that even if you don't know that He is God, but you have some idea about God, He will forgive the whole lot, He will make you Himself.

( 25:05 mins )

What is the psychology? If I want to know about the chair, I must become one with the chair. If I want to know about God, I must become one with God. Therefore you fear God, that is one way of thinking. Hate God, another way of thinking. And you Love God, that is another way of thinking. Any way, of dvesha - any way of thinking of God, it is only going to liberate you because you are going to become one with Him. I hope now it is clear.

This is related to our subject. What is it? '''Tyāgīśvara'''. Sri Rāmakrishna is called Tyāgīśvara. What did Holy Mother say? So some Disciple asked Holy Mother, Sri Rāmakrishna practiced so many spiritual disciplines as a Hindu, He.. Among Hindus means Purānas, Tāntrika, Vaidika.

* Among Purānas - Vaishnava, Shāktā and Siva Bhakti. Purānas means Bhakti.
* Tāntrika - 64 important primary scriptures of Tantra, Bhairavi Brahmani had made Him go through.
* Vaidika - What is Vaidika? Advaita Vedānta.

In everyone He succeeded. So is it not the greatest thing Sri Rāmakrishna had accomplished? Some devotee was remarking to Holy Mother. Instantaneously She said, ‘No, that is not the greatest thing. He did because He was insatiable. But His greatest quality is Tyāga. I have never seen in my life, anybody who is so much of a Tyāgi’.

What is Tyāga ultimately? Not giving up a chair, or not giving up… you know one man had 16 wives. After having 16 children or more he thought it is time to give up. One by one he was giving up.

So there was another person who was married only once, so the wife of that person started to ridicule him, ‘Look at the renunciation of that Fellow. 16 wives he is giving up one by one’ ( And you are nothing, that is what she meant ). Always wives admire only other fellows. So this Fellow said, he was going to take a bath. He had a towel. He said, ‘You are a mad cap. You don't know what is renunciation. He will never be able to keep up’. ‘At least he's better than you’. ‘You say so. All right pagli, bye’ - that with the towel he left, and never returned back. Afterwards whole life she was meditating, ‘Why did those words come out of my mouth?’

So what is Tyāga? Abhimāna Tyāga.

What is Abhimāna – body Abhimāna, mind Abhimāna. What else is there? The whole world is gone. If I am not the body mind, the whole world is gone. If I am not body conscious, I won't see any body. This is another insight. If I don't see mind, then I won't see anything in the world. Can you understand that?

Is Sri Rāmakrishna , Holy mother seeing a body? Yes they are seeing. You know how? Just as you see figures on the cinema.

Suppose somebody in a cinema, a fellow is saying I am hungry. Will you run taking some Rasagulla. What do you do? You enjoy it, because it is only a figure. Like that, I see everybody as a shadow. That's what's Sri Rāmakrishna was telling.

That ultimate knowledge, I am not the body mind is the characteristic of every Jīvan-Mukta. But in Sri Rāmakrishna it has reached the very Peak. That's why Sri Rāmakrishna… so many incidents are there, I'm just remembering. Once you know, He sat for food, with so many items, seven eight items. His own disciples - I tell you these disciples are unreliable fellows, outside they are doing like that, inside they are criticising.

So, His own disciple said, ‘O! This man He loves to eat so many varieties’. Not telling anything outside, as though is Gada, gada, with devotion - inside critical. What does it mean? ‘What the hell are you doing? I am also here. A Guru should be only drishti bhoga. Sishyas will be actual Bhogis’. It is for Prasad actually we are gathering around a Guru, you understand? And instead of that You are eating up.

( 30:28 mins )

Then Sri Rāmakrishna, He could read everybody’s mind, it is like things kept in a glass almirah. So He said, ‘Do you know why I keep all these things? My natural tendency is towards the impersonal. The moment there is nothing to hold Me, My mind, ooh like that, It will go into Samādhi. That's why I create artificial desires. I want to eat Shukto’. Shukto is a Bengali bitter dish. You have to eat it. And after that you don't want to eat anything else, if they are good Cooks. Otherwise afterwards you never want to eat it.

Once Sri Rāmakrishna said ‘I want to go to Calcutta to see some devotees’. Has He got desires? No! He wants to keep His mind on our level. For whose benefit? Our benefit. That is what is called Tyāgīśvara .

In the scriptures, there are four types of desires. All the objects fall into these 4 categories. Putreshana, Dāreshana, Vitteshana, lokeshana. Some people add one more Shāstreshana. Eshana means intense desire. What is it?

Putreshana - I want a son. A father wants a son. Not a daughter. Because daughter is duhitah. Duhitah means one who milks the cow. But later on in Indian Society, she milks the whole family. Dowry. Dowry system.

So Putreshana. Why? In olden times people thought that if a man has got a son he will save him from a special hell called पुन्नाम्नो नरकाद् त्रायते इति पुत्रा: ( punnāmno narakād trāyate iti putrāha ) If a person doesn't have a male child, that fellow will go to hell. How does he go to hell? Because he will not be given Tarpana, you know monthly rites, all shraddha's etc. yearly. Some people do practically every day. And it is this which keeps the father from going to hell.

That means somebody to continue the traditions of the lineage. Bhagavad Gitā also, it refers, when wars take place, the men will be destroyed. Then there is nobody to uphold the… then they, all our ancestors, will attain to naraka.

That was one of the reasons Arjuna give to Krishna. First lecture was given by Arjuna to Krishna. Afterwards only Krishna took revenge. He never allowed him to open his mouth. Yeah. The whole first chapter is what? And a few shlokas of the second chapter is what? Arjuna’s defense of why he wants to renounce the world and not take part in the war. Now what are we talking about? Putreshana.

Then Dāreshana - In Vedic rituals as a house holder cannot perform rituals without Dharma-patni. That is why when Rāma had banished Sitā, He had to make a Golden Sitā in order to complete the Yajnas, Yāgas. That is why Dāra is necessary.

But the Vedas are also intelligent. They are covering up in the name of this. Every man will have a desire for enjoying a woman & vice-versa. But the main purpose is to beget the children and to perform the Yajnas and Yāgas. So a man will have a desire for Dāra. It is called Dāreshana.

Then Vitteshana. Man requires money. Vitta means wealth. Why wealth? For three purposes

# One has to enjoy life first purpose,
# One has to maintain the family, children, disciples is the second factor.
# Vitta is most important, wealth is most important, for performing rituals.

( 35:16 mins )

So all these things are necessary for the sake of what?

So Putreshana, Vitteshana, Dāreshana. We have covered three. There is a fourth Eshana. You know what is the fourth Eshana? This is called Lokeshana. Loka means not only this world but Swarga, Indra, Prajapati, Brihaspati Etc higher worlds are there. Man wants attain to those higher worlds. Why? Because man also wants to attain higher and still higher, and still higher, happiness. So this is called Lokeshana.

How many, how many desires we said? Four! What are they? Putreshana, Dāreshana, Vitteshana, Lokeshana.

There is one more Shāstreshana. Some Swāmis ,they want to go deep into the scriptures. They get so much of Joy. In simple words. I love to read wonderful books. Anybody who doesn't love to read these wonderful books, he is a useless fellow. He is a stunted fellow. Because we have to expand our intellectual Grasp. That is very important for us.

So one who gives up all these five types of desires, he is a real renouncer. Any one desire, that fellow will be tightly bound to this world. So Sri Rāmakrishna prayed to Mother, ‘Mother, here is Your Dharma, here is Your adharma. Here is Your good, here is your evil. Here is everything. But I don't want anything Mother. I want Ahaitukī Bhakti towards You. I want motiveless devotion’.

And so many people, devotees, - ‘How can I get motiveless devotion?’ One second. Next second, ‘I have a desire to buy Tesla’s electric car’. Yes. One of my disciples went and purchased for 80,000 pounds. Just walked in and bought it. And when he came here he gave me a hundred rupees donation. I just laughed. This fellow who wants Ahaitukī Bhakti, he wants Moksha. You know, they don’t know what they are talking. Like mad caps, like drunken fellows they go on talking. What they doing… What the right hand is doing the left hand does not know.

In Bible there is a saying, ‘Let not your left hand know what your right hand is doing’. You know what is the meaning of it? Whatever philanthropy or charity your right hand is doing, let nobody know. Not even the left hand - you forget that I have done it. Otherwise Abhimāna, ‘I did it’. Let left hand not know means completely forget it. I have the capacity. God has given me the desire to do. I just do it. It is God's money being given to God.

Swami Sāradānandaji, sent one brahmachari for Relief work. And then the man asked, ‘How should we conduct the relief work?’ He gave a beautiful reply. Do you know what He said? ‘The things you are distributing among the poor people, they don't belong to you. Somebody is donating it and you are giving. So somebody's property is being given to somebody else. But where do you come in? Give it lovingly, not expecting anything. And whatever be their reaction do not have Abhimāna’.

Somebody says you gave that person a better saree, you gave me a rotten saree. I am telling from my experience, Bangladesh 1971. I was at Cherrapunji. So we collected some old Sarees, second hand sarees, very good sarees. And was distributing. One fellow came said, ‘To that person, to that lady you gave such a beautiful Saree. And then to my wife you're giving a third-class Saree, why this discrimination?’ At least he only criticized me that much. My Mahanta Swāmi Gokulānanda, He said, ‘You liked that lady, that's why you gave her a better saree’. I was happy he did not charge me with that.

( 40:33 mins )

You see such people are there. That is why, Īshwar Chandra Vidyāsāgar used to say, one day he was walking, with his friend. His friend said such and such a person is abusing you. Īshwar Chandra Vidyāsāgar said, ‘I don't remember having done any good to him. Why is he is abusing me?’

That means what? If you do something good, then only they will abuse you. If you don't do any good, they will forget you immediately. ‘This fellow is not worth even considering. The other fellow, he could have given a little more’.

We have got a beautiful saying in Telugu. A beggar has come. And in the household, you know there is a measuring vessel? And he filled it up with some Dhān and he gives it to him. That fellow ‘Why is there a hole in that?’

Okay, what are we talking..Putreshana, Dāreshana, Vitteshana, Lokeshana, and Shāstreshana. One who gives up these things, he is a real Tyāgīśvara.

But there is a psychology here. If we want to give up something, we will never be able to give up unless we are hoping to get something better. So what is that better thing here? Only God! And a person who knows that this is a better thing, only then will he be able to give. This is another deep insight. Unless you are sure you're going to get something better, you cannot simply give up something which is of an inferior quality.

I don't know the whether I told you this story? I’ll tell you a really beautiful story. There was a poor man. He wanted to become rich, so he went to a Sādhu. Local Sādhu. And he said, ‘Sir, how can I become rich? Please show me the way’. He said, ‘Yes, you see the mountain in front of your village? On the top of that mountain is a Sādhu, another holy man lives. I heard that he has a Parasa-vedi, that which you turns Metals into gold’. Philosopher’s stone. I do not know why it is called Philosopher’s stone - a philosopher doesn't want all those things.

Anyway, philosopher Stones. ‘I heard he has got, you go and ask him. If he has got he will give it to you’. So this fellow had to take three days to climb. He climbed, found out this Sādhu. And for 50 years that Sādhu had not seen another human being. He was very happy. ‘What can I do? What brings you here?’ Very frankly he said, ‘I want to become rich. I heard that you have this philosopher's stone’.

Parasa-vedi it is called. Sparsha-vedi has become Parasa-vedi - Sparsha-vedi. The moment you touch, any metal will turn into gold. So, ‘Can you please, Sir, give it to me?’

The Sādhu said, ‘I have got a good news and a bad news. The bad news is, the moment I came here, I threw it away. The good news is after I threw it away, nobody has ever come here, So it should be lying down somewhere. So you go and search for it.’ He showed the place, and the man went and searched. Within a short time, he got something. There were some useless metals nearby. He touched it. It immediately turned into gold.

And he came and made Sashṭānga pranām and said ‘I am so grateful to you’. And then may be three pranāms. So he started coming down. For three day he had to come down. Three days he was not having sleep. ‘Now what shall I do? I will turn metal into gold. I will sell it. I will become a rich man. Where do I buy a land? Where do I buy some buildings? Whom am I going to marry? And what is she going to demand?’ etc, etc, all gonthemma korikalu. Three days.

After three days, got exhausted, fell asleep for the first time. He woke up with a fresh mind, became calm and quiet. Then he said ‘Arre this person had it for 50 years. He gave it up. No fool will give up anything (unless he's a fool) unless he's getting something much more valuable. I must find out.’

Immediately, again another three days.. Then they Sādhu asked him, ‘What brings you here?’ Then he said, ‘Sir you had this. You give this up. You must have got something much more precious than this’. The Sādhu said, ‘Yes, do you want to have that something more precious?’ He said, ‘Yes.’ ‘Throw that out, I will tell you. Until you throw it out I will know that it is only idle curiosity. You don't want it.’ So that fellow threw it out. Then he told him about God. And that is the greatest Lābha anybody can have.

( 45:55 mins )

This is what Sri Rāmakrishna says, all these clever fellows were like crows. A crow from morning till evening runs after what? Only filth. A real clever fellow is one who gives up all these things and he will only think of one thing. What is that? Nothing but God. What a beautiful thing. This idea is. So Sri Ramakrishna is unparalleled Tyāga, first.

Second, if we want to give up, we can give up. But it will come as a result of tremendous effort. For Sri Rāmakrishna it came effortlessly. As if it is very natural, as if He was born with the love of God. Some people you see from the very beginning. So that is why Swāmiji, He had not simply, like a poet, sat down and written. He meditated years and years and years upon Thākur, condensed the essence of His meditation, and this is the result. And as I said who was Swāmiji? Saptarishi! From a Rishi’s mouth nothing else will come excepting Upanishad.

What is Upanishad? That which destroys worldly bondage is called Upanishad. That is why Sri Rāmakrishna’s gospel is a Vedā, Upanishad. Yeah.

'''He naravara''' - Last class I mentioned, every human being is not yet fit to be called a human being. There are three kinds of Natures.

# Tāmasic nature,
# Rājasika nature
# and Sāttvika nature.

Human beings are divided into three categories.

# Rākshasa or Asura,
# Mānusha,
# and Daivi.

In the Upanishad, there is a story. In Chāndogya Upanishad there is a story. Rākshasas, asuras, and human beings, Mānushas and the Devatas, all of them prayed to Prajāpati – Brahman, ‘Guide us, enlighten us. Give us some thing’. And His teaching came in the form of a thunder. What is it? Dā, Dā,, Dā.

Then Prajāpati asked the asuras - ‘Did you understand what I said?’ ‘Yes Sir.’. Made Pranāms & Departed. He asked the human beings, ‘Did you understand what I said?’ ‘Yes Sir’. They made pranāms and departed. The Devatas they were asked, ‘Did you understand?’ ‘Yes Sir.’ They made pranāms and departed. So the Upanishad is explaining. What is it explaining?

What is the nature of Rākshasas? Cruelty. Therefore overcome cruelty with its opposite quality. What is that opposite quality? Dayā. Dā - Dayā - Dayadvam, Dayadvam, Dayadvam. Be compassionate, Be kind, be compassionate.

What is the nature of human beings? Miserliness. What is the opposite of miserliness? Generosity - Dānādvam, Dānādvam, Dānādvam. What does it mean? Deeyatām, Deeyatām, Deeyatām - Give, give, give, give up, give!

And then what is the Nature of Devatas? Unlimited enjoyment. So Damayatām, Damayadhvam, Damayadhvam, Damayadhvam. What is damā? Control of the sense organs is called damā.

So we are talking about human beings. Every human being suffers from many complexes. Of these complexes, psychologists divide these complexes into 2 categories. What are they? Inferiority and Superiority. This is a big subject, I will be only very brief.

( 50:19 mins )

The first of this complexes comes from the body. What is the body? Somebody is tall, hefty, strong, when he sees a Kubja, a dwarf, he feels Superior. He may not express it, he feels superior. If a person is very beautiful and encounters an ugly person, a rich person, a learned person - opposite in Body and quality. This is called superiority complex.

There are two types of superiority complex. Some people really have those things, and they don't have a right, but they feel Superior. Some people don't have, but feel Superior. Understand now.

Similarly inferiority complex. When you are walking and you look up your companion. How do you feel? Inferior.

So there was this fellow who was suffering, who thought he was suffering from inferiority complex. He went to a psychiatrist and got treatment for three years. After three years psychiatrist said I'm terminating your treatment. Patient ghabrā gayā. He said, ‘I have not been cured of my ailment, I still feel very inferior’. Then the psychiatrist said, ‘It is only after three years, I have discovered you are not suffering from inferiority complex. You are inferior. For that there is no cure’. Complex can be overcome, but this fellow…

So we are all suffering from a lack of self-confidence and lack of willpower. These are all complexes. Most of the people are Suffering from psychiatric problems, either Superiority complex or inferiority complex. The whole cosmetic Industry is based upon what? Inferiority complex. My nose it is like that, I What to make it like that. The fellow brings one chisel and hammer and then stitches it. Are you happy? Mm mm mm…Yeah, like that he tells. I've seen it in a film. BBC. All these things they show very nicely. So inferiority complex.

Sri Rāmakrishna feels neither inferior nor Superior. Why? Because He never considered Himself as a body. And yet He knows this is a Divine body. Divinity is fully manifest in this particular body. So '''Naravara.'''

But there is something else. Previously psychology used to deal with.. it started with - What is the cause of mental diseases? First find out, diagnose, and then find out a way to cure the person from that. From physical Medical Science also, how did it start? Man is suffering from some physical diseases, find out the cause, try to help the person. And that was the goal. Now completely changed. What is it? What is the optimum physical health? What is the optimum Mental Health?

Carl Ransom Rogers, Abraham Maslow, Karen Horney, all these peoples latest, latest means not very latest. Erich Fromm, all these fellows have devoted their entire lives to define - What is a mature personality?

In today's class. I'm just going to out read out the outline and then if there is anything we can discuss it later on.

Because so much meaning I find in these, it is no less than studying Upanishads. Yeah, we are here. We are not even mature human beings. Do you know what are we according to Swāmiji? Touch-me-not plants. If somebody even touches with the breath, we will shrink.

You Understand what I'm talking about? So sensitive we have become. Somebody looks at you, you feel bad. Somebody doesn't look at you, you feel bad. If somebody smiles at you, you feel bad. If somebody doesn't smile at you, doesn’t talk with you… for everything you feel bad. Oh! Rama!

( 55:17 mins )

Okay. I will just read out.

Characteristics of a Mature personality - A mature person has a thorough knowledge of the workings of his mind, is completely aware of what is going on in his mind. Second - He knows his assets and liabilities. He knows what are his good points. Also, what he is deficient in. Not imagining, he knows it. He becomes an integrated personality.

Swami Yathiswaranandaji Mahārāj in that book, marvelous book, Meditation and spiritual life, one whole chapter has been devoted to this particular subject. What is it? Integration of personality.

The subconscious, the unconscious, and the conscious, and the super conscious, must be completely integrated. Otherwise what does he become? Split personality. You know we all suffer from what is called MPS, Multiple Personality Syndrome, Multiple personality. Because at home we are somebody, in the office we are somebody, and in the club we are somebody. There is no integration. That is why so many mental problems are coming. So a mature person becomes totally integrated.

I think I have also mentioned it earlier, something very important. What is that? According to William James when a Christian becomes converted. that conversion takes place in three ways. Three characteristics - you know, what is that first?

# He becomes integrated for Life, converted for Life.
# Secondly, It is always a journey from the lower to the higher.
# And thirdly, the person's inner and outer personality there will be no split.

What does that mean? That means if he is spiritual inside, he is spiritual also outside. Like they say in a marvadi’ s shop, he will be sitting there, in the front there will be Krishna picture. Everyday morning he opens, he lights up the incense and does it. But if any deal, any money transaction has to take place and B has to be converted into W, he will turn Krishna’s picture towards the wall. Finishes his transaction, turns smilingly the photo of Krishna. Poor Krishna did not know anything about it.

So when we are in the temple, all Saints, not really saints, in the temple also there are devils. They go on talking from the back And the children are making so much of noise. And some fellow is coughing out ( who asked you to venture out? When you are coughing, cough some money, why are you passing ordinary Cough - infectious, cough? ) You know English word coughing? Giving out. He never brings any money, not even chilli kasu. So he is creating so much of disturbance to other people. He is not even aware of that.

Anyway, what am I not talking about? When a person becomes completely converted, then the third - between the inner and the outer there is absolute integration.

The unconscious, subconscious, and conscious, and the super conscious. The spiritual and the secular; the body and mind, completely they must be integrated. Then the mature person accepts himself, loves himself, and takes up responsibility for himself. He doesn't blame anybody. If I am here today, this way, who is responsible? I am responsible. So I must make effort, if I want to become better, upon myself.

( 1:0015 mins )

He has a clearly defined philosophy and goal in life. He lives in the present, taking the past and the future into consideration, and learning the lessons. He is steadfast, optimistic. He has a cheerful, but realistic attitude towards life and world. He suffers neither from a superiority nor an inferiority complex. He has sufficient self-control to sacrifice weaknesses and defects. He constantly strives to improve himself without getting frustrated. He always tries to see the best in others. He forgives himself and others. He integrates evil and suffering as stepping stones to a better life. He has a place, a definite routine for everything in life. He can objectify himself called self-objectification.

You understand? He can look at himself as others are looking at him. He has a keen sense of humour, without becoming a buffoon. Mature people have a realistic self image of what they can do and are not threatened by their weaknesses. They are also able to laugh at their weaknesses.

I will close this talk with one particular quotation. Somebody had quoted, I don't know who - he quipped, ‘If anybody has the ability to laugh at himself, he will never lack entertainment in his life.’

( 1:02:09 mins )
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 08 on 09 June 2019

2024-08-29T07:40:28Z

R verma:

So we are discussing ‘khaṇḍana bhava bandhana’. When Swāmiji composed this hymn, nothing but the Upanishads have been put in this particular form. For every word, we can find one equivalent Upanishadic word. We have already given some references.

'''Tyāgīśvara he naravara dehapade anurāg''' - This is what we will discuss now.

'''Tyāgīśvara – He is the emperor of renunciation'''. What is renunciation? Giving up complete attachment that is called renunciation.

So the first meaning of renunciation is Deha, Mana, Abhimāna Tyāga - I am the body, I am the Mind - Whether a person is a devotee or he is a Jñāni or Yogi. So, how does it…

If he is a Karma Yogi, he gives up attachment to the result. Results always come in two forms. Results of actions come only in two forms. What are they? Sukha and Dukha. So Sukha and Dukha affect whom? Only the body and mind. Body and mind. Therefore the one who gives up his Karma-phala is a karma yogi. It means he looks equally upon both Sukha as well as Dukha.

Okay, then what about Jñāni? Completely he says the whole world is Mithyā. Certain words we have to understand very clearly. Keep this in mind always. There is no world other than body and mind. If you don't have identity with the body and mind, you will not have any world. Example, When you are in deep sleep, do you have body mind consciousness? Therefore there is no world. There is no world. So for a Jñāni the world is Mithyā. That means the body mind is Mithyā. Then every Mithyā, you understand what is Mithyā? Mithyā means unreal. Because you will get the real thing, if there is a shadow there must be an object.

No senses - No world. That's why in your deep sleep, you don't have any of these things. That is why you don't have any world at all. But what is there? When do you get the greatest happiness? Tell me. When do you get the greatest happiness? In deep sleep.

So there is something very interesting, you know? You are hungry. That means you are acutely aware of one part of the body. Then you eat food. As a result of eating food what happens? The sensation or awareness of that particular part of the body becomes completely absent. That means there is no activity. That is called Happiness.

When there is no body, there is bodily happiness. When there is no mind - mind happiness. When there is no body or mind - complete happiness. That's why we are so happy. Sukham aham aswapsam, I slept very happily. I did not know anything. Na kinchit avedisham.

( 05:04 mins )

These are our greatest psychological truths. Not only Vedāntic truths, psychological truths. In fact, there is no Vedānta excepting psychology. Vedānta starts with bondage. Bondage belongs to the mind. Solution also comes from the mind. When there is no mind, there is no bondage & there is no solution at all.

Do you know what is deep sleep? Let me put it this way. I am devoid of body mind. That is called deep sleep. When I get up Problems come.

You see this is the greatest mistake people commit. How they commit this mistake, I cannot figure it out. You are telling that I was completely unaware. Are you aware that you are unaware?

So that ‘I’ is not aware of non ‘I’. But it is fully aware of ‘This is ‘Me’. Follow that one? In deep Sleep ( So many people have these problems ), It's a complete awareness of me.

When I look at the table, ( this is a deep thought ) I forget myself. When there is no table thought, then I am aware of Myself. So this is the greatest truth we have to understand.

When I am alone, I am very happy. I hope you're following it. When I'm alone, I have no problem. No problem means not a zero experience, complete experience of Happiness is called…

Deha means the moment… You see if I take this wall out, complete sunlight will come in. What is limiting the sunlight? The walls. Deha, Mana, the body mind is like that. It puts a limit to my happiness. And that's why you remove a little bit of that limitation, You feel very happy.

Suppose you're very hungry. That is a limitation. You remove that hunger by eating food, and you say I'm very happy. What were you before happiness came? Unlimited happiness. Body mind is a limitation. I can only tell what I understand. It is up to you how much you take it further.

Happiness, Love, memory, and interest, all these are synonymous names. Whatever you are interested in that remains in your memory. Whatever you are interested in, and to the degree of your interest, your happiness also will increase. Your memory also will increase.

So my favorite example, a young man is walking. Another girl from the other side of the pavement smiles at him. He will never forget. Suppose she says my name is so & so, he will never forget. All examinations, Lessons he forgets. Why? Interest is there. Deep interest is there. And we cannot be… whatever we are interested in, it cannot but produce love. If you don't love something, it won't give you interest. and you won’t love something which will not give you happiness.

Can you love something which doesn't give you happiness, whether it is another human being, a book, a cinema, food, or shirt, or any other thing? I'm talking specifically about happiness. You will not love. Necessarily you may use it. Like I am using that soppu for getting rid of my jaundice, so bitter, so I have to disguise it with some yogurt and other things. So straight away, we don't eat it.

( 10:47 mins )

Sri Rāmakrishna, He may eat it. Sadāshiva Brahmendra may eat it. I will also eat it. Why? Because I have to eat. Given a choice, I will not. So that is what I am telling.

That which you love, you are sure it will give you happiness. And it will give you happiness, even if it is not a happy thing. My point is - there is happiness there so you love it - Not that way. You love it because it gives you happiness. The same thing may not give happiness to somebody else. Love, interest, memory, joy, concentration, these 5 things are synonymous.

Now what happens? Let me first give you an example of why we love something and why it gives happiness. True happiness doesn't lie anywhere. It is only my happiness.

First I'll give you an analogy. You keep a mirror in front of you, it is a very dirty mirror. How much of your reflection, as you are, can be seen there? The more dirty it is, the less you see yourself. If you can completely clean it, then there would be absolutely no difference between you, as you are, and the reflection. योऽसावसौ पुरुषः सोऽहमस्मि ( yo 'sāv asau puruṣaḥso'ham asmi ) Yeah until that, time you are God I am a devotee, because of the distance.

Okay now follows an example. You love a sweet. Then you eat this sweet. What happens? How does how does happiness comes from? Does it come from the sweet? No.

Now follows an example. You love a sweet, then you eat this sweet. What happens? How does happiness come from… Does it come from the Sweet? No! Where from is it coming? From yourself! But what is the sweet doing? It is removing the covering of your happiness by your thought, ‘I like to eat this sweet’. That desire. A desire comes like a black cloud. And that desire is removed by the object. And when that cloud is removed by the act of fulfilling that desire, then the happiness within you naturally flows out.

But then we mistake this happiness is coming from the object. Now you understand. ultimately it is the chaitanyananda which is actually coming.

Love and happiness are synonymous. It is oneness. Love is Oneness. When a mother loves her child, she may not be a psychologist, but she feels that anything that happens to the child is happening to me. That means that lady is identifying herself with the child.

Similarly Sri Rāmakrishna or Holy Mother, They love us because They are identified with us. We may not love them, Because, we are not identified with Them. In fact, we get bored. Suppose you are meditating. What is meditation? Trying to become one with Sri Rāmakrishna, isn't it? After half an hour what happens you get bored. That means instead of simply saying ‘O Rāmakrishna, you are a very boring person as far as I'm concerned’, we dare not say that. So this much happiness, this much meditation, is more than what you deserve.

Kamsa was the greatest devotee of Krishna That is why he was constantly fearful of Krishna. But what is the object of the fear?

( 15:19 mins )

Here is something very important. These are all important things for Sādhana. Here is a person who hates another person. This is hatred. Here is one person who fears another person, that is fear. But what is the object? You love somebody, there is an object. You fear somebody, there is another object. You hate somebody, there is another object. It doesn't depend upon whether you are loving or hating.

What is the object towards which your Love or hatred is directed. If it is God, It will release you. Why? Because, I tell you something very interesting, it is taking time. What is the nature of God? Freedom. What is the nature of God? Ānanda. Ānanda.

Suppose you hate God. About whom are you thinking? And what is the nature of God? Happiness, you're getting so much of happiness. And the more you think of hatred to God, the more happiness you are getting. What is the nature of God? Freedom! You become free from your hatred.

So, you love Him. You lust after Him, Kāma. But who is the object? God! If the object is another binding object, then it will double your bondage. Already you are bound. That object also will bind you more. But here is God…

I will give you two examples. One is Ānanda. Ānanda means freedom. So if you're free you get Ānanda. Freedom & Ānanda are synonymous. Can you understand that? I am elaborating it for this purpose. I will tell you how.

You get hungry. Same example. You get hungry. When you are hungry your mind is agitated, and that's a bondage. Then you eat food. What does the food to do to you? Used correctly, it removes your limitation, your bondage, of this desire. Removal of this desire is called freedom.

So God is freedom. You meditate upon God, you hate God, and you do anything with God, What is He going to do? Because, you are meditating, ultimately, upon whom? Freedom.

Because we cannot understand what is the dimension of Freedom, therefore we use the word God. That is where we bring in personality. Whatever it is - whether you hate, you fear, you love, you have devotion - What makes us either bound or free is not your feelings, but the object. Because the nature of the object will make you Free.

So we say, you know, somebody is frying some Vada. And there was a pot of ghee. Somehow this Vada slipped & fell into the hot ghee. Is it a good thing or bad thing? Hot ghee. This Vada now has become what Vada? Maddur Vada. Ghee Vada, which is even better isn’t it? So we are trying to fry ourselves in the world’s oil. Suddenly for some reason you got angry with God and you fell into that Ghee pot. What do you become?

You fall into sugar syrup, what will you become? Syrup. Suppose a fly falls into a sugar syrup, after that it solidifies, afterwards you eat it. Can you make any difference between the fly and sugar? Several mangoes the moment mango comes, you know, you eat. These worms grow in the mangoes. Practically they have become what? Mango! So you are not eating the insect, you are eating the mango, because they are eating only mango. They are also mango. You are also mango. After eating what do you become? Mango! I’m giving an illustration.

( 20:23 mins )

So love, freedom, happiness are synonymous words with memory, interest. Now you think over it. Is it clear? Okay, and at least for this class, I hope so.

'''Tyāgīśvara,''' we are talking about Tyāga. What is Tyāga? Anybody who gives up what is limiting.

Now here is another psychology, when I'm talking like this you have to note down certain important points. If I meditate upon some limited thing. Not only that thing is limited, a limited thing will make me also limited.

Simple example, you're making friendship with a fellow who is an idiot. If I make friendship with an idiot, what am I going to turn into? Idiot. If I cultivate company of Sat, what I am going to turn into? Sat. This is the cycle. Now you understand what is the effect of Sanga? So Sri Rāmakrishna gave some example, His own examples.

There are so many fossils available. Frozen living, what is called dead animals, without the least bit of degeneration. They found a Neandertals, a human being. They found a mammoth somewhere Arctic Range. And they found one small girl completely frozen, after 50,000, even more number of years. Now there is a possibility that she might be reconstructed also from the DNA. Because, if it is frozen the DNA is also not dead but it is frozen. Big Moral questions are coming. I don’t want to go into it.

What is my point now? That God is such an object. And you become That. Not only that.

I am giving you another very deep point. When I think of a chair… how do I think of a chair? I become one with the chair. You see when I'm looking at the chair… For example, this table, I'm only looking at this. I don't know what is here? Therefore for me the ignorance of the bottom part is there, unless I bend down and look at it.

So what is my point? That whenever we experience any object, we become totally identified with that object. This is the Indian philosophical theory of knowledge. How do we get knowledge of anything? Our whole mind like a mould goes and becomes that chair. I hope you understood?

Now when you think of any limited object, what are you going to become? Limited person. When you are thinking of God, What are you going to become? Unlimited.

That is why whether Kamsa feared him, Sisupāla, Dantavakra, hated Him. Yashodā, the Gopīs and Gopās, all loved Him, in various ways. One as a child. Another as a friend, another as a lover, etc., the object is completely God and they know that He is God.

Don't think Yashodā doesn’t know, because She has seen a miracle, that for seven days He was Keeping the whole Govardhana mountain. Like that His father asked Him, ‘Bābā Krishna, you bring my Chapels?’ ‘No, no, I am a small child. How can I carry such a huge weight?’ This fellow, happily, was holding the Govardhana. This is called Līlā. But We forget it.

So God - the idea that this is God - should be there. But God's grace is such that even if you don't know that He is God, but you have some idea about God, He will forgive the whole lot, He will make you Himself.

( 25:05 mins )

What is the psychology? If I want to know about the chair, I must become one with the chair. If I want to know about God, I must become one with God. Therefore you fear God, that is one way of thinking. Hate God, another way of thinking. And you Love God, that is another way of thinking. Any way, of dvesha - any way of thinking of God, it is only going to liberate you because you are going to become one with Him. I hope now it is clear.

This is related to our subject. What is it? '''Tyāgīśvara'''. Sri Rāmakrishna is called Tyāgīśvara. What did Holy Mother say? So some Disciple asked Holy Mother, Sri Rāmakrishna practiced so many spiritual disciplines as a Hindu, He.. Among Hindus means Purānas, Tāntrika, Vaidika.

* Among Purānas - Vaishnava, Shāktā and Siva Bhakti. Purānas means Bhakti.
* Tāntrika - 64 important primary scriptures of Tantra, Bhairavi Brahmani had made Him go through.
* Vaidika - What is Vaidika? Advaita Vedānta.

In everyone He succeeded. So is it not the greatest thing Sri Rāmakrishna had accomplished? Some devotee was remarking to Holy Mother. Instantaneously She said, ‘No, that is not the greatest thing. He did because He was insatiable. But His greatest quality is Tyāga. I have never seen in my life, anybody who is so much of a Tyāgi’.

What is Tyāga ultimately? Not giving up a chair, or not giving up… you know one man had 16 wives. After having 16 children or more he thought it is time to give up. One by one he was giving up.

So there was another person who was married only once, so the wife of that person started to ridicule him, ‘Look at the renunciation of that Fellow. 16 wives he is giving up one by one’ ( And you are nothing, that is what she meant ). Always wives admire only other fellows. So this Fellow said, he was going to take a bath. He had a towel. He said, ‘You are a mad cap. You don't know what is renunciation. He will never be able to keep up’. ‘At least he's better than you’. ‘You say so. All right pagli, bye’ - that with the towel he left, and never returned back. Afterwards whole life she was meditating, ‘Why did those words come out of my mouth?’

So what is Tyāga? Abhimāna Tyāga.

What is Abhimāna – body Abhimāna, mind Abhimāna. What else is there? The whole world is gone. If I am not the body mind, the whole world is gone. If I am not body conscious, I won't see any body. This is another insight. If I don't see mind, then I won't see anything in the world. Can you understand that?

Is Sri Rāmakrishna , Holy mother seeing a body? Yes they are seeing. You know how? Just as you see figures on the cinema.

Suppose somebody in a cinema, a fellow is saying I am hungry. Will you run taking some Rasagulla. What do you do? You enjoy it, because it is only a figure. Like that, I see everybody as a shadow. That's what's Sri Rāmakrishna was telling.

That ultimate knowledge, I am not the body mind is the characteristic of every Jīvan-Mukta. But in Sri Rāmakrishna it has reached the very Peak. That's why Sri Rāmakrishna… so many incidents are there, I'm just remembering. Once you know, He sat for food, with so many items, seven eight items. His own disciples - I tell you these disciples are unreliable fellows, outside they are doing like that, inside they are criticising.

So, His own disciple said, ‘O! This man He loves to eat so many varieties’. Not telling anything outside, as though is Gada, gada, with devotion - inside critical. What does it mean? ‘What the hell are you doing? I am also here. A Guru should be only drishti bhoga. Sishyas will be actual Bhogis’. It is for Prasad actually we are gathering around a Guru, you understand? And instead of that You are eating up.

( 30:28 mins )

Then Sri Rāmakrishna, He could read everybody’s mind, it is like things kept in a glass almirah. So He said, ‘Do you know why I keep all these things? My natural tendency is towards the impersonal. The moment there is nothing to hold Me, My mind, ooh like that, It will go into Samādhi. That's why I create artificial desires. I want to eat Shukto’. Shukto is a Bengali bitter dish. You have to eat it. And after that you don't want to eat anything else, if they are good Cooks. Otherwise afterwards you never want to eat it.

Once Sri Rāmakrishna said ‘I want to go to Calcutta to see some devotees’. Has He got desires? No! He wants to keep His mind on our level. For whose benefit? Our benefit. That is what is called Tyāgīśvara .

In the scriptures, there are four types of desires. All the objects fall into these 4 categories. Putreshana, Dāreshana, Vitteshana, lokeshana. Some people add one more Shāstreshana. Eshana means intense desire. What is it?

Putreshana - I want a son. A father wants a son. Not a daughter. Because daughter is duhitah. Duhitah means one who milks the cow. But later on in Indian Society, she milks the whole family. Dowry. Dowry system.

So Putreshana. Why? In olden times people thought that if a man has got a son he will save him from a special hell called पुन्नाम्नो नरकाद् त्रायते इति पुत्रा: ( punnāmno narakād trāyate iti putrāha ) If a person doesn't have a male child, that fellow will go to hell. How does he go to hell? Because he will not be given Tarpana, you know monthly rites, all shraddha's etc. yearly. Some people do practically every day. And it is this which keeps the father from going to hell.

That means somebody to continue the traditions of the lineage. Bhagavad Gitā also, it refers, when wars take place, the men will be destroyed. Then there is nobody to uphold the… then they, all our ancestors, will attain to naraka.

That was one of the reasons Arjuna give to Krishna. First lecture was given by Arjuna to Krishna. Afterwards only Krishna took revenge. He never allowed him to open his mouth. Yeah. The whole first chapter is what? And a few shlokas of the second chapter is what? Arjuna’s defense of why he wants to renounce the world and not take part in the war. Now what are we talking about? Putreshana.

Then Dāreshana - In Vedic rituals as a house holder cannot perform rituals without Dharma-patni. That is why when Rāma had banished Sitā, He had to make a Golden Sitā in order to complete the Yajnas, Yāgas. That is why Dāra is necessary.

But the Vedas are also intelligent. They are covering up in the name of this. Every man will have a desire for enjoying a woman & vice-versa. But the main purpose is to beget the children and to perform the Yajnas and Yāgas. So a man will have a desire for Dāra. It is called Dāreshana.

Then Vitteshana. Man requires money. Vitta means wealth. Why wealth? For three purposes

# One has to enjoy life first purpose,
# One has to maintain the family, children, disciples is the second factor.
# Vitta is most important, wealth is most important, for performing rituals.

( 35:16 mins )

So all these things are necessary for the sake of what?

So Putreshana, Vitteshana, Dāreshana. We have covered three. There is a fourth Eshana. You know what is the fourth Eshana? This is called Lokeshana. Loka means not only this world but Swarga, Indra, Prajapati, Brihaspati Etc higher worlds are there. Man wants attain to those higher worlds. Why? Because man also wants to attain higher and still higher, and still higher, happiness. So this is called Lokeshana.

How many, how many desires we said? Four! What are they? Putreshana, Dāreshana, Vitteshana, Lokeshana.

There is one more Shāstreshana. Some Swāmis ,they want to go deep into the scriptures. They get so much of Joy. In simple words. I love to read wonderful books. Anybody who doesn't love to read these wonderful books, he is a useless fellow. He is a stunted fellow. Because we have to expand our intellectual Grasp. That is very important for us.

So one who gives up all these five types of desires, he is a real renouncer. Any one desire, that fellow will be tightly bound to this world. So Sri Rāmakrishna prayed to Mother, ‘Mother, here is Your Dharma, here is Your adharma. Here is Your good, here is your evil. Here is everything. But I don't want anything Mother. I want Ahaitukī Bhakti towards You. I want motiveless devotion’.

And so many people, devotees, - ‘How can I get motiveless devotion?’ One second. Next second, ‘I have a desire to buy Tesla’s electric car’. Yes. One of my disciples went and purchased for 80,000 pounds. Just walked in and bought it. And when he came here he gave me a hundred rupees donation. I just laughed. This fellow who wants Ahaitukī Bhakti, he wants Moksha. You know, they don’t know what they are talking. Like mad caps, like drunken fellows they go on talking. What they doing… What the right hand is doing the left hand does not know.

In Bible there is a saying, ‘Let not your left hand know what your right hand is doing’. You know what is the meaning of it? Whatever philanthropy or charity your right hand is doing, let nobody know. Not even the left hand - you forget that I have done it. Otherwise Abhimāna, ‘I did it’. Let left hand not know means completely forget it. I have the capacity. God has given me the desire to do. I just do it. It is God's money being given to God.

Swami Sāradānandaji, sent one brahmachari for Relief work. And then the man asked, ‘How should we conduct the relief work?’ He gave a beautiful reply. Do you know what He said? ‘The things you are distributing among the poor people, they don't belong to you. Somebody is donating it and you are giving. So somebody's property is being given to somebody else. But where do you come in? Give it lovingly, not expecting anything. And whatever be their reaction do not have Abhimāna’.

Somebody says you gave that person a better saree, you gave me a rotten saree. I am telling from my experience, Bangladesh 1971. I was at Cherrapunji. So we collected some old Sarees, second hand sarees, very good sarees. And was distributing. One fellow came said, ‘To that person, to that lady you gave such a beautiful Saree. And then to my wife you're giving a third-class Saree, why this discrimination?’ At least he only criticized me that much. My Mahanta Swāmi Gokulānanda, He said, ‘You liked that lady, that's why you gave her a better saree’. I was happy he did not charge me with that.

( 40:33 mins )

You see such people are there. That is why, Īshwar Chandra Vidyāsāgar used to say, one day he was walking, with his friend. His friend said such and such a person is abusing you. Īshwar Chandra Vidyāsāgar said, ‘I don't remember having done any good to him. Why is he is abusing me?’

That means what? If you do something good, then only they will abuse you. If you don't do any good, they will forget you immediately. ‘This fellow is not worth even considering. The other fellow, he could have given a little more’.

We have got a beautiful saying in Telugu. A beggar has come. And in the household, you know there is a measuring vessel? And he filled it up with some Dhān and he gives it to him. That fellow ‘Why is there a hole in that?’

Okay, what are we talking..Putreshana, Dāreshana, Vitteshana, Lokeshana, and Shāstreshana. One who gives up these things, he is a real Tyāgīśvara.

But there is a psychology here. If we want to give up something, we will never be able to give up unless we are hoping to get something better. So what is that better thing here? Only God! And a person who knows that this is a better thing, only then will he be able to give. This is another deep insight. Unless you are sure you're going to get something better, you cannot simply give up something which is of an inferior quality.

I don't know the whether I told you this story? I’ll tell you a really beautiful story. There was a poor man. He wanted to become rich, so he went to a Sādhu. Local Sādhu. And he said, ‘Sir, how can I become rich? Please show me the way’. He said, ‘Yes, you see the mountain in front of your village? On the top of that mountain is a Sādhu, another holy man lives. I heard that he has a Parasa-vedi, that which you turns Metals into gold’. Philosopher’s stone. I do not know why it is called Philosopher’s stone - a philosopher doesn't want all those things.

Anyway, philosopher Stones. ‘I heard he has got, you go and ask him. If he has got he will give it to you’. So this fellow had to take three days to climb. He climbed, found out this Sādhu. And for 50 years that Sādhu had not seen another human being. He was very happy. ‘What can I do? What brings you here?’ Very frankly he said, ‘I want to become rich. I heard that you have this philosopher's stone’.

Parasa-vedi it is called. Sparsha-vedi has become Parasa-vedi - Sparsha-vedi. The moment you touch, any metal will turn into gold. So, ‘Can you please, Sir, give it to me?’

The Sādhu said, ‘I have got a good news and a bad news. The bad news is, the moment I came here, I threw it away. The good news is after I threw it away, nobody has ever come here, So it should be lying down somewhere. So you go and search for it.’ He showed the place, and the man went and searched. Within a short time, he got something. There were some useless metals nearby. He touched it. It immediately turned into gold.

And he came and made Sashṭānga pranām and said ‘I am so grateful to you’. And then may be three pranāms. So he started coming down. For three day he had to come down. Three days he was not having sleep. ‘Now what shall I do? I will turn metal into gold. I will sell it. I will become a rich man. Where do I buy a land? Where do I buy some buildings? Whom am I going to marry? And what is she going to demand?’ etc, etc, all gonthemma korikalu. Three days.

After three days, got exhausted, fell asleep for the first time. He woke up with a fresh mind, became calm and quiet. Then he said ‘Arre this person had it for 50 years. He gave it up. No fool will give up anything (unless he's a fool) unless he's getting something much more valuable. I must find out.’

Immediately, again another three days.. Then they Sādhu asked him, ‘What brings you here?’ Then he said, ‘Sir you had this. You give this up. You must have got something much more precious than this’. The Sādhu said, ‘Yes, do you want to have that something more precious?’ He said, ‘Yes.’ ‘Throw that out, I will tell you. Until you throw it out I will know that it is only idle curiosity. You don't want it.’ So that fellow threw it out. Then he told him about God. And that is the greatest Lābha anybody can have.

( 45:55 mins )

This is what Sri Rāmakrishna says, all these clever fellows were like crows. A crow from morning till evening runs after what? Only filth. A real clever fellow is one who gives up all these things and he will only think of one thing. What is that? Nothing but God. What a beautiful thing. This idea is. So Sri Ramakrishna is unparalleled Tyāga, first.

Second, if we want to give up, we can give up. But it will come as a result of tremendous effort. For Sri Rāmakrishna it came effortlessly. As if it is very natural, as if He was born with the love of God. Some people you see from the very beginning. So that is why Swāmiji, He had not simply, like a poet, sat down and written. He meditated years and years and years upon Thākur, condensed the essence of His meditation, and this is the result. And as I said who was Swāmiji? Saptarishi! From a Rishi’s mouth nothing else will come excepting Upanishad.

What is Upanishad? That which destroys worldly bondage is called Upanishad. That is why Sri Rāmakrishna’s gospel is a Vedā, Upanishad. Yeah.

'''He naravara''' - Last class I mentioned, every human being is not yet fit to be called a human being. There are three kinds of Natures.

# Tāmasic nature,
# Rājasika nature
# and Sāttvika nature.

Human beings are divided into three categories.

# Rākshasa or Asura,
# Mānusha,
# and Daivi.

In the Upanishad, there is a story. In Chāndogya Upanishad there is a story. Rākshasas, asuras, and human beings, Mānushas and the Devatas, all of them prayed to Prajāpati – Brahman, ‘Guide us, enlighten us. Give us some thing’. And His teaching came in the form of a thunder. What is it? Dā, Dā,, Dā.

Then Prajāpati asked the asuras - ‘Did you understand what I said?’ ‘Yes Sir.’. Made Pranāms & Departed. He asked the human beings, ‘Did you understand what I said?’ ‘Yes Sir’. They made pranāms and departed. The Devatas they were asked, ‘Did you understand?’ ‘Yes Sir.’ They made pranāms and departed. So the Upanishad is explaining. What is it explaining?

What is the nature of Rākshasas? Cruelty. Therefore overcome cruelty with its opposite quality. What is that opposite quality? Dayā. Dā - Dayā - Dayadvam, Dayadvam, Dayadvam. Be compassionate, Be kind, be compassionate.

What is the nature of human beings? Miserliness. What is the opposite of miserliness? Generosity - Dānādvam, Dānādvam, Dānādvam. What does it mean? Deeyatām, Deeyatām, Deeyatām - Give, give, give, give up, give!

And then what is the Nature of Devatas? Unlimited enjoyment. So Damayatām, Damayadhvam, Damayadhvam, Damayadhvam. What is damā? Control of the sense organs is called damā.

So we are talking about human beings. Every human being suffers from many complexes. Of these complexes, psychologists divide these complexes into 2 categories. What are they? Inferiority and Superiority. This is a big subject, I will be only very brief.

( 50:19 mins )

The first of this complexes comes from the body. What is the body? Somebody is tall, hefty, strong, when he sees a Kubja, a dwarf, he feels Superior. He may not express it, he feels superior. If a person is very beautiful and encounters an ugly person, a rich person, a learned person - opposite in Body and quality. This is called superiority complex.

There are two types of superiority complex. Some people really have those things, and they don't have a right, but they feel Superior. Some people don't have, but feel Superior. Understand now.

Similarly inferiority complex. When you are walking and you look up your companion. How do you feel? Inferior.

So there was this fellow who was suffering, who thought he was suffering from inferiority complex. He went to a psychiatrist and got treatment for three years. After three years psychiatrist said I'm terminating your treatment. Patient ghabrā gayā. He said, ‘I have not been cured of my ailment, I still feel very inferior’. Then the psychiatrist said, ‘It is only after three years, I have discovered you are not suffering from inferiority complex. You are inferior. For that there is no cure’. Complex can be overcome, but this fellow…

So we are all suffering from a lack of self-confidence and lack of willpower. These are all complexes. Most of the people are Suffering from psychiatric problems, either Superiority complex or inferiority complex. The whole cosmetic Industry is based upon what? Inferiority complex. My nose it is like that, I What to make it like that. The fellow brings one chisel and hammer and then stitches it. Are you happy? Mm mm mm…Yeah, like that he tells. I've seen it in a film. BBC. All these things they show very nicely. So inferiority complex.

Sri Rāmakrishna feels neither inferior nor Superior. Why? Because He never considered Himself as a body. And yet He knows this is a Divine body. Divinity is fully manifest in this particular body. So '''Naravara.'''

But there is something else. Previously psychology used to deal with.. it started with - What is the cause of mental diseases? First find out, diagnose, and then find out a way to cure the person from that. From physical Medical Science also, how did it start? Man is suffering from some physical diseases, find out the cause, try to help the person. And that was the goal. Now completely changed. What is it? What is the optimum physical health? What is the optimum Mental Health?

Carl Ransom Rogers, Abraham Maslow, Karen Horney, all these peoples latest, latest means not very latest. Erich Fromm, all these fellows have devoted their entire lives to define - What is a mature personality?

In today's class. I'm just going to out read out the outline and then if there is anything we can discuss it later on.

Because so much meaning I find in these, it is no less than studying Upanishads. Yeah, we are here. We are not even mature human beings. Do you know what are we according to Swāmiji? Touch-me-not plants. If somebody even touches with the breath, we will shrink.

You Understand what I'm talking about? So sensitive we have become. Somebody looks at you, you feel bad. Somebody doesn't look at you, you feel bad. If somebody smiles at you, you feel bad. If somebody doesn't smile at you, doesn’t talk with you… for everything you feel bad. Oh! Rama!

( 55:17 mins )

Okay.

I will just read out.

Characteristics of a Nature personality - Nature person has a thorough knowledge of the workings of his mind is completely aware of what is going on in his mind second. He knows his assets and liabilities. He knows what are his good points. Also, what is it deficient in not imagining he knows it. He becomes an integrated personality. Swami Yathiswaranandaji M in that book marvelous book meditation and spiritual life one whole chapter has been devoted to this particular subject. What is it? Integration of personality.

The subconscious the unconscious and the conscious and the super conscious must be completely integrated other ways, but does he become split personality? You know me around we all suffer from what is called if MB PCS cmps MPS multiple personality syndrome Multiple Market because at home, we are somebody in the office. We are somebody and in the club, we are somebody there is no integration that is why. So many mental problems are coming. So a nature person becomes totally integrated. I think I have also mentioned it earlier something very important.

Or do you that according to William James when a Christian becomes converted that conversion takes place?

In three ways three characteristics, you know, what is that first? He becomes integrated for Life converted for Life. Secondly. It is always a journey from the lower to the higher and thirdly his. Sorry.

I got here, but you're talking especially find out what it is. Okay.

And thirdly the person's inner and outer personality. There will be no split. What does that mean? That means if he is spiritual inside his spiritual also outside. So what are what is we doing? Like they say in and marvadi’ s shop. Visiting their front there will be Krishna picture player every day morning is known he opens he lights of the incense and does it. But if any B the money transaction has to take place and B has to be converted into w.

He will turn Krishna’s picture towards the wall. Finishes his transaction Turns smilingly The photo of Krishna Hare Krishna did not know anything about it. So when we are in the temple or Saints not really sensitive people also there are devils. They go on talking. From the back And the children are making so much of noise. And some fellow is coughing out who asked you to venue are coughing coughs of money. Why are you passing ordinary Cough - infectious, cough?

You know English word coffee giving out. He never brings any money not even chilli kasu. So he is creating so much of disturbance to other people. He is not even aware of that. Anyway, but I'm not talking about it when a person comes completely converted. Then the third but it is between the inner and the outer absolutely integrated. The unconscious subconscious and conscious and the super conscious the spiritual and the secular the body and mind completely they must be integrated. Then nature person accepts himself loves himself and takes upon responsibility for himself. He doesn't blame anybody if I am here today this way with responsible. I am responsible. So I must make effort if I want to become better upon myself.

He has a clearly defined philosophy and goal in life. He lives in the present taking the past and the future into consideration and learning their lessons. His steadfast is optimistic cheerful but realistic attitude towards life and world. He suffers neither from a superiority nor an inferiority complex. He has sufficient self-control to sacrifice weaknesses and defects. He constantly strives to improve himself without getting frustrated. He always Tries to see the best in others. He forgives himself and others. He integrates evil and suffering as stepping stones to a better life.

He has a place a definite routine for everything in life. He can objectify himself called self-objectification. Understand. he can look at himself as others are looking at himself. he has a keen sense of humor without becoming a buffoon. Nature people have a very realistic self image of what they can do and are not threatened by their weaknesses. They are also able to laugh at their weaknesses and we'll close this talk with one particular quotation. Somebody had quipped I don't know who - he quipped if anybody has the ability to laugh at himself, He will never lack entertainment in his life.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 08 on 09 June 2019

2024-08-23T07:51:35Z

R verma:

So we are discussing ‘khaṇḍana bhava bandhana’. When Swāmiji composed this hymn, nothing but the Upanishads have been put in this particular form. For every word, we can find one equivalent Upanishadic word. We have already given some references.

'''Tyāgīśvara he naravara dehapade anurāg''' - This is what we will discuss now.

'''Tyāgīśvara – He is the emperor of renunciation'''. What is renunciation? Giving up complete attachment that is called renunciation.

So the first meaning of renunciation is Deha, Mana, Abhimāna Tyāga - I am the body, I am the Mind - Whether a person is a devotee or he is a Jñāni or Yogi. So, how does it…

If he is a Karma Yogi, he gives up attachment to the result. Results always come in two forms. Results of actions come only in two forms. What are they? Sukha and Dukha. So Sukha and Dukha affect whom? Only the body and mind. Body and mind. Therefore the one who gives up his Karma-phala is a karma yogi. It means he looks equally upon both Sukha as well as Dukha.

Okay, then what about Jñāni? Completely he says the whole world is Mithyā. Certain words we have to understand very clearly. Keep this in mind always. There is no world other than body and mind. If you don't have identity with the body and mind, you will not have any world. Example, When you are in deep sleep, do you have body mind consciousness? Therefore there is no world. There is no world. So for a Jñāni the world is Mithyā. That means the body mind is Mithyā. Then every Mithyā, you understand what is Mithyā? Mithyā means unreal. Because you will get the real thing, if there is a shadow there must be an object.

No senses - No world. That's why in your deep sleep, you don't have any of these things. That is why you don't have any world at all. But what is there? When do you get the greatest happiness? Tell me. When do you get the greatest happiness? In deep sleep.

So there is something very interesting, you know? You are hungry. That means you are acutely aware of one part of the body. Then you eat food. As a result of eating food what happens? The sensation or awareness of that particular part of the body becomes completely absent. That means there is no activity. That is called Happiness.

When there is no body, there is bodily happiness. When there is no mind - mind happiness. When there is no body or mind - complete happiness. That's why we are so happy. Sukham aham aswapsam, I slept very happily. I did not know anything. Na kinchit avedisham.

( 05:04 mins )

These are our greatest psychological truths. Not only Vedāntic truths, psychological truths. In fact, there is no Vedānta excepting psychology. Vedānta starts with bondage. Bondage belongs to the mind. Solution also comes from the mind. When there is no mind, there is no bondage & there is no solution at all.

Do you know what is deep sleep? Let me put it this way. I am devoid of body mind. That is called deep sleep. When I get up Problems come.

You see this is the greatest mistake people commit. How they commit this mistake, I cannot figure it out. You are telling that I was completely unaware. Are you aware that you are unaware?

So that ‘I’ is not aware of non ‘I’. But it is fully aware of ‘This is ‘Me’. Follow that one? In deep Sleep ( So many people have these problems ), It's a complete awareness of me.

When I look at the table, ( this is a deep thought ) I forget myself. When there is no table thought, then I am aware of Myself. So this is the greatest truth we have to understand.

When I am alone, I am very happy. I hope you're following it. When I'm alone, I have no problem. No problem means not a zero experience, complete experience of Happiness is called…

Deha means the moment… You see if I take this wall out, complete sunlight will come in. What is limiting the sunlight? The walls. Deha, Mana, the body mind is like that. It puts a limit to my happiness. And that's why you remove a little bit of that limitation, You feel very happy.

Suppose you're very hungry. That is a limitation. You remove that hunger by eating food, and you say I'm very happy. What were you before happiness came? Unlimited happiness. Body mind is a limitation. I can only tell what I understand. It is up to you how much you take it further.

Happiness, Love, memory, and interest, all these are synonymous names. Whatever you are interested in that remains in your memory. Whatever you are interested in, and to the degree of your interest, your happiness also will increase. Your memory also will increase.

So my favorite example, a young man is walking. Another girl from the other side of the pavement smiles at him. He will never forget. Suppose she says my name is so & so, he will never forget. All examinations, Lessons he forgets. Why? Interest is there. Deep interest is there. And we cannot be… whatever we are interested in, it cannot but produce love. If you don't love something, it won't give you interest. and you won’t love something which will not give you happiness.

Can you love something which doesn't give you happiness, whether it is another human being, a book, a cinema, food, or shirt, or any other thing? I'm talking specifically about happiness. You will not love. Necessarily you may use it. Like I am using that soppu for getting rid of my jaundice, so bitter, so I have to disguise it with some yogurt and other things. So straight away, we don't eat it.

( 10:47 mins )

Sri Rāmakrishna, He may eat it. Sadāshiva Brahmendra may eat it. I will also eat it. Why? Because I have to eat. Given a choice, I will not. So that is what I am telling.

That which you love, you are sure it will give you happiness. And it will give you happiness, even if it is not a happy thing. My point is - there is happiness there so you love it - Not that way. You love it because it gives you happiness. The same thing may not give happiness to somebody else. Love, interest, memory, joy, concentration, these 5 things are synonymous.

Now what happens? Let me first give you an example of why we love something and why it gives happiness. True happiness doesn't lie anywhere. It is only my happiness.

First I'll give you an analogy. You keep a mirror in front of you, it is a very dirty mirror. How much of your reflection, as you are, can be seen there? The more dirty it is, the less you see yourself. If you can completely clean it, then there would be absolutely no difference between you, as you are, and the reflection. योऽसावसौ पुरुषः सोऽहमस्मि ( yo 'sāv asau puruṣaḥso'ham asmi ) Yeah until that, time you are God I am a devotee, because of the distance.

Okay now follows an example. You love a sweet. Then you eat this sweet. What happens? How does how does happiness comes from? Does it come from the sweet? No.

Now follows an example. You love a sweet, then you eat this sweet. What happens? How does happiness come from… Does it come from the Sweet? No! Where from is it coming? From yourself! But what is the sweet doing? It is removing the covering of your happiness by your thought, ‘I like to eat this sweet’. That desire. A desire comes like a black cloud. And that desire is removed by the object. And when that cloud is removed by the act of fulfilling that desire, then the happiness within you naturally flows out.

But then we mistake this happiness is coming from the object. Now you understand. ultimately it is the chaitanyananda which is actually coming.

Love and happiness are synonymous. It is oneness. Love is Oneness. When a mother loves her child, she may not be a psychologist, but she feels that anything that happens to the child is happening to me. That means that lady is identifying herself with the child.

Similarly Sri Rāmakrishna or Holy Mother, They love us because They are identified with us. We may not love them, Because, we are not identified with Them. In fact, we get bored. Suppose you are meditating. What is meditation? Trying to become one with Sri Rāmakrishna, isn't it? After half an hour what happens you get bored. That means instead of simply saying ‘O Rāmakrishna, you are a very boring person as far as I'm concerned’, we dare not say that. So this much happiness, this much meditation, is more than what you deserve.

Kamsa was the greatest devotee of Krishna That is why he was constantly fearful of Krishna. But what is the object of the fear?

( 15:19 mins )

Here is something very important. These are all important things for Sādhana. Here is a person who hates another person. This is hatred. Here is one person who fears another person, that is fear. But what is the object? You love somebody, there is an object. You fear somebody, there is another object. You hate somebody, there is another object. It doesn't depend upon whether you are loving or hating.

What is the object towards which your Love or hatred is directed. If it is God, It will release you. Why? Because, I tell you something very interesting, it is taking time. What is the nature of God? Freedom. What is the nature of God? Ānanda. Ānanda.

Suppose you hate God. About whom are you thinking? And what is the nature of God? Happiness, you're getting so much of happiness. And the more you think of hatred to God, the more happiness you are getting. What is the nature of God? Freedom! You become free from your hatred.

So, you love Him. You lust after Him, Kāma. But who is the object? God! If the object is another binding object, then it will double your bondage. Already you are bound. That object also will bind you more. But here is God…

I will give you two examples. One is Ānanda. Ānanda means freedom. So if you're free you get Ānanda. Freedom & Ānanda are synonymous. Can you understand that? I am elaborating it for this purpose. I will tell you how.

You get hungry. Same example. You get hungry. When you are hungry your mind is agitated, and that's a bondage. Then you eat food. What does the food to do to you? Used correctly, it removes your limitation, your bondage, of this desire. Removal of this desire is called freedom.

So God is freedom. You meditate upon God, you hate God, and you do anything with God, What is He going to do? Because, you are meditating, ultimately, upon whom? Freedom.

Because we cannot understand what is the dimension of Freedom, therefore we use the word God. That is where we bring in personality. Whatever it is - whether you hate, you fear, you love, you have devotion - What makes us either bound or free is not your feelings, but the object. Because the nature of the object will make you Free.

So we say, you know, somebody is frying some Vada. And there was a pot of ghee. Somehow this Vada slipped & fell into the hot ghee. Is it a good thing or bad thing? Hot ghee. This Vada now has become what Vada? Maddur Vada. Ghee Vada, which is even better isn’t it? So we are trying to fry ourselves in the world’s oil. Suddenly for some reason you got angry with God and you fell into that Ghee pot. What do you become?

You fall into sugar syrup, what will you become? Syrup. Suppose a fly falls into a sugar syrup, after that it solidifies, afterwards you eat it. Can you make any difference between the fly and sugar? Several mangoes the moment mango comes, you know, you eat. These worms grow in the mangoes. Practically they have become what? Mango! So you are not eating the insect, you are eating the mango, because they are eating only mango. They are also mango. You are also mango. After eating what do you become? Mango! I’m giving an illustration.

( 20:23 mins )

So love, freedom, happiness are synonymous words with memory, interest. Now you think over it. Is it clear? Okay, and at least for this class, I hope so.

'''Tyāgīśvara,''' we are talking about Tyāga. What is Tyāga? Anybody who gives up what is limiting.

Now here is another psychology, when I'm talking like this you have to note down certain important points. If I meditate upon some limited thing. Not only that thing is limited, a limited thing will make me also limited.

Simple example, you're making friendship with a fellow who is an idiot. If I make friendship with an idiot, what am I going to turn into? Idiot. If I cultivate company of Sat, what I am going to turn into? Sat. This is the cycle. Now you understand what is the effect of Sanga? So Sri Rāmakrishna gave some example, His own examples.

There are so many fossils available. Frozen living, what is called dead animals, without the least bit of degeneration. They found a Neandertals, a human being. They found a mammoth somewhere Arctic Range. And they found one small girl completely frozen, after 50,000, even more number of years. Now there is a possibility that she might be reconstructed also from the DNA. Because, if it is frozen the DNA is also not dead but it is frozen. Big Moral questions are coming. I don’t want to go into it.

What is my point now? That God is such an object. And you become That. Not only that.

I am giving you another very deep point. When I think of a chair… how do I think of a chair? I become one with the chair. You see when I'm looking at the chair… For example, this table, I'm only looking at this. I don't know what is here? Therefore for me the ignorance of the bottom part is there, unless I bend down and look at it.

So what is my point? That whenever we experience any object, we become totally identified with that object. This is the Indian philosophical theory of knowledge. How do we get knowledge of anything? Our whole mind like a mould goes and becomes that chair. I hope you understood?

Now when you think of any limited object, what are you going to become? Limited person. When you are thinking of God, What are you going to become? Unlimited.

That is why whether Kamsa feared him, Sisupāla, Dantavakra, hated Him. Yashodā, the Gopīs and Gopās, all loved Him, in various ways. One as a child. Another as a friend, another as a lover, etc., the object is completely God and they know that He is God.

Don't think Yashodā doesn’t know, because She has seen a miracle, that for seven days He was Keeping the whole Govardhana mountain. Like that His father asked Him, ‘Bābā Krishna, you bring my Chapels?’ ‘No, no, I am a small child. How can I carry such a huge weight?’ This fellow, happily, was holding the Govardhana. This is called Līlā. But We forget it.

So God - the idea that this is God - should be there. But God's grace is such that even if you don't know that He is God, but you have some idea about God, He will forgive the whole lot, He will make you Himself.

( 25:05 mins )

What is the psychology? If I want to know about the chair, I must become one with the chair. If I want to know about God, I must become one with God. Therefore you fear God, that is one way of thinking. Hate God, another way of thinking. And you Love God, that is another way of thinking. Any way, of dvesha - any way of thinking of God, it is only going to liberate you because you are going to become one with Him. I hope now it is clear.

This is related to our subject. What is it? '''Tyāgīśvara'''. Sri Rāmakrishna is called Tyāgīśvara. What did Holy Mother say? So some Disciple asked Holy Mother, Sri Rāmakrishna practiced so many spiritual disciplines as a Hindu, He.. Among Hindus means Purānas, Tāntrika, Vaidika.

* Among Purānas - Vaishnava, Shāktā and Siva Bhakti. Purānas means Bhakti.
* Tāntrika - 64 important primary scriptures of Tantra, Bhairavi Brahmani had made Him go through.
* Vaidika - What is Vaidika? Advaita Vedānta.

In everyone He succeeded. So is it not the greatest thing Sri Rāmakrishna had accomplished? Some devotee was remarking to Holy Mother. Instantaneously She said, ‘No, that is not the greatest thing. He did because He was insatiable. But His greatest quality is Tyāga. I have never seen in my life, anybody who is so much of a Tyāgi’.

What is Tyāga ultimately? Not giving up a chair, or not giving up… you know one man had 16 wives. After having 16 children or more he thought it is time to give up. One by one he was giving up.

So there was another person who was married only once, so the wife of that person started to ridicule him, ‘Look at the renunciation of that Fellow. 16 wives he is giving up one by one’ ( And you are nothing, that is what she meant ). Always wives admire only other fellows. So this Fellow said, he was going to take a bath. He had a towel. He said, ‘You are a mad cap. You don't know what is renunciation. He will never be able to keep up’. ‘At least he's better than you’. ‘You say so. All right pagli, bye’ - that with the towel he left, and never returned back. Afterwards whole life she was meditating, ‘Why did those words come out of my mouth?’

So what is Tyāga? Abhimāna Tyāga.

What is Abhimāna – body Abhimāna, mind Abhimāna. What else is there? The whole world is gone. If I am not the body mind, the whole world is gone. If I am not body conscious, I won't see any body. This is another insight. If I don't see mind, then I won't see anything in the world. Can you understand that?

Is Sri Rāmakrishna , Holy mother seeing a body? Yes they are seeing. You know how? Just as you see figures on the cinema.

Suppose somebody in a cinema, a fellow is saying I am hungry. Will you run taking some Rasagulla. What do you do? You enjoy it, because it is only a figure. Like that, I see everybody as a shadow. That's what's Sri Rāmakrishna was telling.

That ultimate knowledge, I am not the body mind is the characteristic of every Jīvan-Mukta. But in Sri Rāmakrishna it has reached the very Peak. That's why Sri Rāmakrishna… so many incidents are there, I'm just remembering. Once you know, He sat for food, with so many items, seven eight items. His own disciples - I tell you these disciples are unreliable fellows, outside they are doing like that, inside they are criticising.

So, His own disciple said, ‘O! This man He loves to eat so many varieties’. Not telling anything outside, as though is Gada, gada, with devotion - inside critical. What does it mean? ‘What the hell are you doing? I am also here. A Guru should be only drishti bhoga. Sishyas will be actual Bhogis’. It is for Prasad actually we are gathering around a Guru, you understand? And instead of that You are eating up.

( 30:28 mins )

Then Sri Rāmakrishna, He could read everybody’s mind, it is like things kept in a glass almirah. So He said, ‘Do you know why I keep all these things? My natural tendency is towards the impersonal. The moment there is nothing to hold Me, My mind, ooh like that, It will go into Samādhi. That's why I create artificial desires. I want to eat Shukto’. Shukto is a Bengali bitter dish. You have to eat it. And after that you don't want to eat anything else, if they are good Cooks. Otherwise afterwards you never want to eat it.

Once Sri Rāmakrishna said ‘I want to go to Calcutta to see some devotees’. Has He got desires? No! He wants to keep His mind on our level. For whose benefit? Our benefit. That is what is called Tyāgīśvara .

In the scriptures, there are four types of desires. All the objects fall into these 4 categories. Putreshana, Dāreshana, Vitteshana, lokeshana. Some people add one more Shāstreshana. Eshana means intense desire. What is it?

Putreshana - I want a son. A father wants a son. Not a daughter. Because daughter is duhitah. Duhitah means one who milks the cow. But later on in Indian Society, she milks the whole family. Dowry. Dowry system.

So Putreshana. Why? In olden times people thought that if a man has got a son he will save him from a special hell called पुन्नाम्नो नरकाद् त्रायते इति पुत्रा: ( punnāmno narakād trāyate iti putrāha ) If a person doesn't have a male child, that fellow will go to hell. How does he go to hell? Because he will not be given Tarpana, you know monthly rites, all shraddha's etc. yearly. Some people do practically every day. And it is this which keeps the father from going to hell.

That means somebody to continue the traditions of the lineage. Bhagavad Gitā also, it refers, when wars take place, the men will be destroyed. Then there is nobody to uphold the… then they, all our ancestors, will attain to naraka.

That was one of the reasons Arjuna give to Krishna. First lecture was given by Arjuna to Krishna. Afterwards only Krishna took revenge. He never allowed him to open his mouth. Yeah. The whole first chapter is what? And a few shlokas of the second chapter is what? Arjuna’s defense of why he wants to renounce the world and not take part in the war. Now what are we talking about? Putreshana.

Then Dāreshana - In Vedic rituals as a house holder cannot perform rituals without Dharma-patni. That is why when Rāma had banished Sitā, He had to make a Golden Sitā in order to complete the Yajnas, Yāgas. That is why Dāra is necessary.

But the Vedas are also intelligent. They are covering up in the name of this. Every man will have a desire for enjoying a woman & vice-versa. But the main purpose is to beget the children and to perform the Yajnas and Yāgas. So a man will have a desire for Dāra. It is called Dāreshana.

Then Vitteshana. Man requires money. Vitta means wealth. Why wealth? For three purposes

# One has to enjoy life first purpose,
# One has to maintain the family, children, disciples is the second factor.
# Vitta is most important, wealth is most important, for performing rituals.

( 35:16 mins )

So all these things are necessary for the sake of what?

So Putreshana, Vitteshana, Dāreshana. We have covered three. There is a fourth Eshana. You know what is the fourth Eshana? This is called Lokeshana. Loka means not only this world but Swarga, Indra, Prajapati, Brihaspati Etc higher worlds are there. Man wants attain to those higher worlds. Why? Because man also wants to attain higher and still higher, and still higher, happiness. So this is called Lokeshana.

How many, how many desires we said? Four! What are they? Putreshana, Dāreshana, Vitteshana, Lokeshana.

There is one more Shāstreshana. Some Swāmis ,they want to go deep into the scriptures. They get so much of Joy. In simple words. I love to read wonderful books. Anybody who doesn't love to read these wonderful books, he is a useless fellow. He is a stunted fellow. Because we have to expand our intellectual Grasp. That is very important for us.

So one who gives up all these five types of desires, he is a real renouncer. Any one desire, that fellow will be tightly bound to this world. So Sri Rāmakrishna prayed to Mother, ‘Mother, here is Your Dharma, here is Your adharma. Here is Your good, here is your evil. Here is everything. But I don't want anything Mother. I want Ahaitukī Bhakti towards You. I want motiveless devotion’.

And so many people, devotees, - ‘How can I get motiveless devotion?’ One second. Next second, ‘I have a desire to buy Tesla’s electric car’. Yes. One of my disciples went and purchased for 80,000 pounds. Just walked in and bought it. And when he came here he gave me a hundred rupees donation. I just laughed. This fellow who wants Ahaitukī Bhakti, he wants Moksha. You know, they don’t know what they are talking. Like mad caps, like drunken fellows they go on talking. What they doing… What the right hand is doing the left hand does not know.

In Bible there is a saying, ‘Let not your left hand know what your right hand is doing’. You know what is the meaning of it? Whatever philanthropy or charity your right hand is doing, let nobody know. Not even the left hand - you forget that I have done it. Otherwise Abhimāna, ‘I did it’. Let left hand not know means completely forget it. I have the capacity. God has given me the desire to do. I just do it. It is God's money being given to God.

Swami Sāradānandaji, sent one brahmachari for Relief work. And then the man asked, ‘How should we conduct the relief work?’ He gave a beautiful reply. Do you know what He said? ‘The things you are distributing among the poor people, they don't belong to you. Somebody is donating it and you are giving. So somebody's property is being given to somebody else. But where do you come in? Give it lovingly, not expecting anything. And whatever be their reaction do not have Abhimāna’.

Somebody says you gave that person a better saree, you gave me a rotten saree. I am telling from my experience, Bangladesh 1971. I was at Cherrapunji. So we collected some old Sarees, second hand sarees, very good sarees. And was distributing. One fellow came said, ‘To that person, to that lady you gave such a beautiful Saree. And then to my wife you're giving a third-class Saree, why this discrimination?’ At least he only criticized me that much. My Mahanta Swāmi Gokulānanda, He said, ‘You liked that lady, that's why you gave her a better saree’. I was happy he did not charge me with that.

( 40:33 mins )

You see such people are there. That is why, Īshwar Chandra Vidyāsāgar used to say, one day he was walking, with his friend. His friend said such and such a person is abusing you. Īshwar Chandra Vidyāsāgar said, ‘I don't remember having done any good to him. Why is he is abusing me?’

That means what? If you do something good, then only they will abuse you. If you don't do any good, they will forget you immediately. ‘This fellow is not worth even considering. The other fellow, he could have given a little more’.

We have got a beautiful saying in Telugu. A beggar has come. And in the household, you know there is a measuring vessel? And he filled it up with some Dhān and he gives it to him. That fellow ‘Why is there a hole in that?’

Okay, what are we talking..Putreshana, Dāreshana, Vitteshana, Lokeshana, and Shāstreshana. One who gives up these things, he is a real Tyāgīśvara.

But there is a psychology here. If we want to give up something, we will never be able to give up unless we are hoping to get something better. So what is that better thing here? Only God! And a person who knows that this is a better thing, only then will he be able to give. This is another deep insight. Unless you are sure you're going to get something better, you cannot simply give up something which is of an inferior quality.

I don't know the whether I told you this story? I’ll tell you a really beautiful story. There was a poor man. He wanted to become rich, so he went to a Sādhu. Local Sādhu. And he said, ‘Sir, how can I become rich? Please show me the way’. He said, ‘Yes, you see the mountain in front of your village? On the top of that mountain is a Sādhu, another holy man lives. I heard that he has a Parasa-vedi, that which you turns Metals into gold’. Philosopher’s stone. I do not know why it is called Philosopher’s stone - a philosopher doesn't want all those things.

Anyway, philosopher Stones. ‘I heard he has got, you go and ask him. If he has got he will give it to you’. So this fellow had to take three days to climb. He climbed, found out this Sādhu. And for 50 years that Sādhu had not seen another human being. He was very happy. ‘What can I do? What brings you here?’ Very frankly he said, ‘I want to become rich. I heard that you have this philosopher's stone’.

Parasa-vedi it is called. Sparsha-vedi has become Parasa-vedi - Sparsha-vedi. The moment you touch, any metal will turn into gold. So, ‘Can you please, Sir, give it to me?’

The Sādhu said, ‘I have got a good news and a bad news. The bad news is, the moment I came here, I threw it away. The good news is after I threw it away, nobody has ever come here, So it should be lying down somewhere. So you go and search for it.’ He showed the place, and the man went and searched. Within a short time, he got something. There were some useless metals nearby. He touched it. It immediately turned into gold.

And he came and made Sashṭānga pranām and said ‘I am so grateful to you’. And then may be three pranāms. So he started coming down. For three day he had to come down. Three days he was not having sleep. ‘Now what shall I do? I will turn metal into gold. I will sell it. I will become a rich man. Where do I buy a land? Where do I buy some buildings? Whom am I going to marry? And what is she going to demand?’ etc, etc, all gonthemma korikalu. Three days.

After three days, got exhausted, fell asleep for the first time. He woke up with a fresh mind, became calm and quiet. Then he said ‘Arre this person had it for 50 years. He gave it up. No fool will give up anything (unless he's a fool) unless he's getting something much more valuable. I must find out.’

Immediately, again another three days.. Then they Sādhu asked him, ‘What brings you here?’ Then he said, ‘Sir you had this. You give this up. You must have got something much more precious than this’. The Sādhu said, ‘Yes, do you want to have that something more precious?’ He said, ‘Yes.’ ‘Throw that out, I will tell you. Until you throw it out I will know that it is only idle curiosity. You don't want it.’ So that fellow threw it out. Then he told him about God. And that is the greatest Lābha anybody can have.

( 45:55 mins )

This is what Sri Rāmakrishna says, all these clever fellows were like crows. A crow from morning till evening runs after what? Only filth. A real clever fellow is one who gives up all these things and he will only think of one thing. What is that? Nothing but God. What a beautiful thing. This idea is. So Sri Ramakrishna is unparalleled Tyāga, first.

Second, if we want to give up, we can give up. But it will come as a result of tremendous effort. For Sri Rāmakrishna it came effortlessly. As if it is very natural, as if He was born with the love of God. Some people you see from the very beginning. So that is why Swāmiji, He had not simply, like a poet, sat down and written. He meditated years and years and years upon Thākur, condensed the essence of His meditation, and this is the result. And as I said who was Swāmiji? Saptarishi! From a Rishi’s mouth nothing else will come excepting Upanishad.

What is Upanishad? That which destroys worldly bondage is called Upanishad. That is why Sri Rāmakrishna’s gospel is a Vedā, Upanishad. Yeah.

'''He naravara''' - Last class I mentioned, every human being is not yet fit to be called a human being. There are three kinds of Natures.

# Tāmasic nature,
# Rājasika nature
# and Sāttvika nature.

Human beings are divided into three categories.

# Rākshasa or Asura,
# Mānusha,
# and Daivi.

In the Upanishad, there is a story. In Chāndogya Upanishad there is a story. Rākshasas, asuras, and human beings, Mānushas and the Devatas, all of them prayed to Prajāpati – Brahman, ‘Guide us, enlighten us. Give us some thing’. And His teaching came in the form of a thunder. What is it? Dā, Dā,, Dā.

Then Prajāpati asked the asuras - ‘Did you understand what I said?’ ‘Yes Sir.’. Made Pranāms & Departed. He asked the human beings, ‘Did you understand what I said?’ ‘Yes Sir’. They made pranāms and departed. The Devatas they were asked, ‘Did you understand?’ ‘Yes Sir.’ They made pranāms and departed. So the Upanishad is explaining. What is it explaining?

What is the nature of Rākshasas? Cruelty. Therefore overcome cruelty with its opposite quality. What is that opposite quality? Dayā. Dā - Dayā - Dayadvam, Dayadvam, Dayadvam. Be compassionate, Be kind, be compassionate.

What is the nature of human beings? Miserliness. What is the opposite of miserliness? Generosity - Dānādvam, Dānādvam, Dānādvam. What does it mean? Deeyatām, Deeyatām, Deeyatām - Give, give, give, give up, give!

And then what is the Nature of Devatas? Unlimited enjoyment. So Damayatām, Damayadhvam, Damayadhvam, Damayadhvam. What is damā? Control of the sense organs is called damā.

So we are talking about human beings. Every human being suffers from many complexes. Of these complexes, psychologists divide these complexes into 2 categories. What are they? Inferiority and Superiority. This is a big subject, I will be only very brief.

( 50:19 mins )

The first this complexion comes from the body. What is the body? Somebody is tall, hefty, strong when he sees a cookja a dwarf? He feels Superior, he may not express it. He feels be real. If, a person is very beautiful and he encounters an ugly person. A rich person and Learned person. Body and quality.

This is called superiority complex. There are two types of superiority complex. Some people really have those things.

And They don't have a right but they feel Superior. Some people don't have but feel Superior. Understand now. Similarly inferiority complex. Then you took up only when you are. You're walking and you took your to look up your companion. How do you feel?

Inferior. So there was this fellow who are suffering who thought he was suffering from inferiority complex . He went to a psychiatrist. And got treatment for three years. After three years psychiatrist said I'm terminating your treatment patient gabar agaya. I have not been cured of my ailment, I still feel very inferior. It is only after three years, I discovered you are not suffering from inferiority complex you are inferior. ( Big Laughter)For that there is no cure.

Complex can be overcome, but this fellow. painful. So we are all suffering lack of self-confidence and lack of willpower. These are all complexes. Most of the people Suffering from Psychiatric problems other either Superior 30 complex the whole cosmetic Industry is based upon what?

Inferiority complex. My nose it is like that. I What to make it like that. This fellow brings one chisel and hammer to and fit and then stitches it. Are you happy? Mm mm mm…Yeah, like that he tells. I've seen it at that film.BBC. All these things they show very nicely.

So inferiority complex. Sri Ramakrishna feels neither inferior or Superior. Why because he never considered himself and yet he knows this is a Divine body. Divinity is fully manifest in this particular body. So the nar‧avara. But there is something else. Previously psychology used to deal it started. What is the cause of mental diseases? First find out diagnose and then find out a way to cure the person from that. From physical Medical Science also, how did it start?

Man is suffering from physical some diseases. Find out the cause. Try to help the person and that was the goal. Now completely changed. What is it? What is the optimum physical health? What is a of optimum Mental Health?

Carl Ransom Rogers (January 8, 1902 – February 4, 1987),Abraham Maslow.( April 1, 1908 – June 8, 1970) Karen All these peoples latest it is to means not very latest Erik Erikson - from all these fellows have devoted their entire lives to define What is the nature personality?

In today's class. I'm just going to out read out the outline and then if there is anything we can discuss it later on.

So much meaning I find in this is no less than studying. Upanishads. . Yeah, we are here. We are not even nature human beings. We are not what are we so I'm According to Swami Vivekananda touch-me-not plants. Is somebody even touches with the breath-we will shrink.

You Understand what I'm talking about. So sensitive we have become somebody looks at you. You feel bad. Somebody doesn't look at you, you feel bad. if somebody smiles at you feel bad. If somebody doesn't smile at you, you feel bad.. Does not talk with you for everything you feel bad. Oh! Rama!

Okay.

I will just read out.

Characteristics of a Nature personality - Nature person has a thorough knowledge of the workings of his mind is completely aware of what is going on in his mind second. He knows his assets and liabilities. He knows what are his good points. Also, what is it deficient in not imagining he knows it. He becomes an integrated personality. Swami Yathiswaranandaji M in that book marvelous book meditation and spiritual life one whole chapter has been devoted to this particular subject. What is it? Integration of personality.

The subconscious the unconscious and the conscious and the super conscious must be completely integrated other ways, but does he become split personality? You know me around we all suffer from what is called if MB PCS cmps MPS multiple personality syndrome Multiple Market because at home, we are somebody in the office. We are somebody and in the club, we are somebody there is no integration that is why. So many mental problems are coming. So a nature person becomes totally integrated. I think I have also mentioned it earlier something very important.

Or do you that according to William James when a Christian becomes converted that conversion takes place?

In three ways three characteristics, you know, what is that first? He becomes integrated for Life converted for Life. Secondly. It is always a journey from the lower to the higher and thirdly his. Sorry.

I got here, but you're talking especially find out what it is. Okay.

And thirdly the person's inner and outer personality. There will be no split. What does that mean? That means if he is spiritual inside his spiritual also outside. So what are what is we doing? Like they say in and marvadi’ s shop. Visiting their front there will be Krishna picture player every day morning is known he opens he lights of the incense and does it. But if any B the money transaction has to take place and B has to be converted into w.

He will turn Krishna’s picture towards the wall. Finishes his transaction Turns smilingly The photo of Krishna Hare Krishna did not know anything about it. So when we are in the temple or Saints not really sensitive people also there are devils. They go on talking. From the back And the children are making so much of noise. And some fellow is coughing out who asked you to venue are coughing coughs of money. Why are you passing ordinary Cough - infectious, cough?

You know English word coffee giving out. He never brings any money not even chilli kasu. So he is creating so much of disturbance to other people. He is not even aware of that. Anyway, but I'm not talking about it when a person comes completely converted. Then the third but it is between the inner and the outer absolutely integrated. The unconscious subconscious and conscious and the super conscious the spiritual and the secular the body and mind completely they must be integrated. Then nature person accepts himself loves himself and takes upon responsibility for himself. He doesn't blame anybody if I am here today this way with responsible. I am responsible. So I must make effort if I want to become better upon myself.

He has a clearly defined philosophy and goal in life. He lives in the present taking the past and the future into consideration and learning their lessons. His steadfast is optimistic cheerful but realistic attitude towards life and world. He suffers neither from a superiority nor an inferiority complex. He has sufficient self-control to sacrifice weaknesses and defects. He constantly strives to improve himself without getting frustrated. He always Tries to see the best in others. He forgives himself and others. He integrates evil and suffering as stepping stones to a better life.

He has a place a definite routine for everything in life. He can objectify himself called self-objectification. Understand. he can look at himself as others are looking at himself. he has a keen sense of humor without becoming a buffoon. Nature people have a very realistic self image of what they can do and are not threatened by their weaknesses. They are also able to laugh at their weaknesses and we'll close this talk with one particular quotation. Somebody had quipped I don't know who - he quipped if anybody has the ability to laugh at himself, He will never lack entertainment in his life.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 08 on 09 June 2019

2024-08-22T07:40:06Z

R verma:

So we are discussing ‘khaṇḍana bhava bandhana’. When Swāmiji composed this hymn, nothing but the Upanishads have been put in this particular form. For every word, we can find one equivalent Upanishadic word. We have already given some references.

'''Tyāgīśvara he naravara dehapade anurāg''' - This is what we will discuss now.

'''Tyāgīśvara – He is the emperor of renunciation'''. What is renunciation? Giving up complete attachment that is called renunciation.

So the first meaning of renunciation is Deha, Mana, Abhimāna Tyāga - I am the body, I am the Mind - Whether a person is a devotee or he is a Jñāni or Yogi. So, how does it…

If he is a Karma Yogi, he gives up attachment to the result. Results always come in two forms. Results of actions come only in two forms. What are they? Sukha and Dukha. So Sukha and Dukha affect whom? Only the body and mind. Body and mind. Therefore the one who gives up his Karma-phala is a karma yogi. It means he looks equally upon both Sukha as well as Dukha.

Okay, then what about Jñāni? Completely he says the whole world is Mithyā. Certain words we have to understand very clearly. Keep this in mind always. There is no world other than body and mind. If you don't have identity with the body and mind, you will not have any world. Example, When you are in deep sleep, do you have body mind consciousness? Therefore there is no world. There is no world. So for a Jñāni the world is Mithyā. That means the body mind is Mithyā. Then every Mithyā, you understand what is Mithyā? Mithyā means unreal. Because you will get the real thing, if there is a shadow there must be an object.

No senses - No world. That's why in your deep sleep, you don't have any of these things. That is why you don't have any world at all. But what is there? When do you get the greatest happiness? Tell me. When do you get the greatest happiness? In deep sleep.

So there is something very interesting, you know? You are hungry. That means you are acutely aware of one part of the body. Then you eat food. As a result of eating food what happens? The sensation or awareness of that particular part of the body becomes completely absent. That means there is no activity. That is called Happiness.

When there is no body, there is bodily happiness. When there is no mind - mind happiness. When there is no body or mind - complete happiness. That's why we are so happy. Sukham aham aswapsam, I slept very happily. I did not know anything. Na kinchit avedisham.

( 05:04 mins )

These are our greatest psychological truths. Not only Vedāntic truths, psychological truths. In fact, there is no Vedānta excepting psychology. Vedānta starts with bondage. Bondage belongs to the mind. Solution also comes from the mind. When there is no mind, there is no bondage & there is no solution at all.

Do you know what is deep sleep? Let me put it this way. I am devoid of body mind. That is called deep sleep. When I get up Problems come.

You see this is the greatest mistake people commit. How they commit this mistake, I cannot figure it out. You are telling that I was completely unaware. Are you aware that you are unaware?

So that ‘I’ is not aware of non ‘I’. But it is fully aware of ‘This is ‘Me’. Follow that one? In deep Sleep ( So many people have these problems ), It's a complete awareness of me.

When I look at the table, ( this is a deep thought ) I forget myself. When there is no table thought, then I am aware of Myself. So this is the greatest truth we have to understand.

When I am alone, I am very happy. I hope you're following it. When I'm alone, I have no problem. No problem means not a zero experience, complete experience of Happiness is called…

Deha means the moment… You see if I take this wall out, complete sunlight will come in. What is limiting the sunlight? The walls. Deha, Mana, the body mind is like that. It puts a limit to my happiness. And that's why you remove a little bit of that limitation, You feel very happy.

Suppose you're very hungry. That is a limitation. You remove that hunger by eating food, and you say I'm very happy. What were you before happiness came? Unlimited happiness. Body mind is a limitation. I can only tell what I understand. It is up to you how much you take it further.

Happiness, Love, memory, and interest, all these are synonymous names. Whatever you are interested in that remains in your memory. Whatever you are interested in, and to the degree of your interest, your happiness also will increase. Your memory also will increase.

So my favorite example, a young man is walking. Another girl from the other side of the pavement smiles at him. He will never forget. Suppose she says my name is so & so, he will never forget. All examinations, Lessons he forgets. Why? Interest is there. Deep interest is there. And we cannot be… whatever we are interested in, it cannot but produce love. If you don't love something, it won't give you interest. and you won’t love something which will not give you happiness.

Can you love something which doesn't give you happiness, whether it is another human being, a book, a cinema, food, or shirt, or any other thing? I'm talking specifically about happiness. You will not love. Necessarily you may use it. Like I am using that soppu for getting rid of my jaundice, so bitter, so I have to disguise it with some yogurt and other things. So straight away, we don't eat it.

( 10:47 mins )

Sri Rāmakrishna, He may eat it. Sadāshiva Brahmendra may eat it. I will also eat it. Why? Because I have to eat. Given a choice, I will not. So that is what I am telling.

That which you love, you are sure it will give you happiness. And it will give you happiness, even if it is not a happy thing. My point is - there is happiness there so you love it - Not that way. You love it because it gives you happiness. The same thing may not give happiness to somebody else. Love, interest, memory, joy, concentration, these 5 things are synonymous.

Now what happens? Let me first give you an example of why we love something and why it gives happiness. True happiness doesn't lie anywhere. It is only my happiness.

First I'll give you an analogy. You keep a mirror in front of you, it is a very dirty mirror. How much of your reflection, as you are, can be seen there? The more dirty it is, the less you see yourself. If you can completely clean it, then there would be absolutely no difference between you, as you are, and the reflection. योऽसावसौ पुरुषः सोऽहमस्मि ( yo 'sāv asau puruṣaḥso'ham asmi ) Yeah until that, time you are God I am a devotee, because of the distance.

Okay now follows an example. You love a sweet. Then you eat this sweet. What happens? How does how does happiness comes from? Does it come from the sweet? No.

Now follows an example. You love a sweet, then you eat this sweet. What happens? How does happiness come from… Does it come from the Sweet? No! Where from is it coming? From yourself! But what is the sweet doing? It is removing the covering of your happiness by your thought, ‘I like to eat this sweet’. That desire. A desire comes like a black cloud. And that desire is removed by the object. And when that cloud is removed by the act of fulfilling that desire, then the happiness within you naturally flows out.

But then we mistake this happiness is coming from the object. Now you understand. ultimately it is the chaitanyananda which is actually coming.

Love and happiness are synonymous. It is oneness. Love is Oneness. When a mother loves her child, she may not be a psychologist, but she feels that anything that happens to the child is happening to me. That means that lady is identifying herself with the child.

Similarly Sri Rāmakrishna or Holy Mother, They love us because They are identified with us. We may not love them, Because, we are not identified with Them. In fact, we get bored. Suppose you are meditating. What is meditation? Trying to become one with Sri Rāmakrishna, isn't it? After half an hour what happens you get bored. That means instead of simply saying ‘O Rāmakrishna, you are a very boring person as far as I'm concerned’, we dare not say that. So this much happiness, this much meditation, is more than what you deserve.

Kamsa was the greatest devotee of Krishna That is why he was constantly fearful of Krishna. But what is the object of the fear?

( 15:19 mins )

Here is something very important. These are all important things for Sādhana. Here is a person who hates another person. This is hatred. Here is one person who fears another person, that is fear. But what is the object? You love somebody, there is an object. You fear somebody, there is another object. You hate somebody, there is another object. It doesn't depend upon whether you are loving or hating.

What is the object towards which your Love or hatred is directed. If it is God, It will release you. Why? Because, I tell you something very interesting, it is taking time. What is the nature of God? Freedom. What is the nature of God? Ānanda. Ānanda.

Suppose you hate God. About whom are you thinking? And what is the nature of God? Happiness, you're getting so much of happiness. And the more you think of hatred to God, the more happiness you are getting. What is the nature of God? Freedom! You become free from your hatred.

So, you love Him. You lust after Him, Kāma. But who is the object? God! If the object is another binding object, then it will double your bondage. Already you are bound. That object also will bind you more. But here is God…

I will give you two examples. One is Ānanda. Ānanda means freedom. So if you're free you get Ānanda. Freedom & Ānanda are synonymous. Can you understand that? I am elaborating it for this purpose. I will tell you how.

You get hungry. Same example. You get hungry. When you are hungry your mind is agitated, and that's a bondage. Then you eat food. What does the food to do to you? Used correctly, it removes your limitation, your bondage, of this desire. Removal of this desire is called freedom.

So God is freedom. You meditate upon God, you hate God, and you do anything with God, What is He going to do? Because, you are meditating, ultimately, upon whom? Freedom.

Because we cannot understand what is the dimension of Freedom, therefore we use the word God. That is where we bring in personality. Whatever it is - whether you hate, you fear, you love, you have devotion - What makes us either bound or free is not your feelings, but the object. Because the nature of the object will make you Free.

So we say, you know, somebody is frying some Vada. And there was a pot of ghee. Somehow this Vada slipped & fell into the hot ghee. Is it a good thing or bad thing? Hot ghee. This Vada now has become what Vada? Maddur Vada. Ghee Vada, which is even better isn’t it? So we are trying to fry ourselves in the world’s oil. Suddenly for some reason you got angry with God and you fell into that Ghee pot. What do you become?

You fall into sugar syrup, what will you become? Syrup. Suppose a fly falls into a sugar syrup, after that it solidifies, afterwards you eat it. Can you make any difference between the fly and sugar? Several mangoes the moment mango comes, you know, you eat. These worms grow in the mangoes. Practically they have become what? Mango! So you are not eating the insect, you are eating the mango, because they are eating only mango. They are also mango. You are also mango. After eating what do you become? Mango! I’m giving an illustration.

( 20:23 mins )

So love, freedom, happiness are synonymous words with memory, interest. Now you think over it. Is it clear? Okay, and at least for this class, I hope so.

'''Tyāgīśvara,''' we are talking about Tyāga. What is Tyāga? Anybody who gives up what is limiting.

Now here is another psychology, when I'm talking like this you have to note down certain important points. If I meditate upon some limited thing. Not only that thing is limited, a limited thing will make me also limited.

Simple example, you're making friendship with a fellow who is an idiot. If I make friendship with an idiot, what am I going to turn into? Idiot. If I cultivate company of Sat, what I am going to turn into? Sat. This is the cycle. Now you understand what is the effect of Sanga? So Sri Rāmakrishna gave some example, His own examples.

There are so many fossils available. Frozen living, what is called dead animals, without the least bit of degeneration. They found a Neandertals, a human being. They found a mammoth somewhere Arctic Range. And they found one small girl completely frozen, after 50,000, even more number of years. Now there is a possibility that she might be reconstructed also from the DNA. Because, if it is frozen the DNA is also not dead but it is frozen. Big Moral questions are coming. I don’t want to go into it.

What is my point now? That God is such an object. And you become That. Not only that.

I am giving you another very deep point. When I think of a chair… how do I think of a chair? I become one with the chair. You see when I'm looking at the chair… For example, this table, I'm only looking at this. I don't know what is here? Therefore for me the ignorance of the bottom part is there, unless I bend down and look at it.

So what is my point? That whenever we experience any object, we become totally identified with that object. This is the Indian philosophical theory of knowledge. How do we get knowledge of anything? Our whole mind like a mould goes and becomes that chair. I hope you understood?

Now when you think of any limited object, what are you going to become? Limited person. When you are thinking of God, What are you going to become? Unlimited.

That is why whether Kamsa feared him, Sisupāla, Dantavakra, hated Him. Yashodā, the Gopīs and Gopās, all loved Him, in various ways. One as a child. Another as a friend, another as a lover, etc., the object is completely God and they know that He is God.

Don't think Yashodā doesn’t know, because She has seen a miracle, that for seven days He was Keeping the whole Govardhana mountain. Like that His father asked Him, ‘Bābā Krishna, you bring my Chapels?’ ‘No, no, I am a small child. How can I carry such a huge weight?’ This fellow, happily, was holding the Govardhana. This is called Līlā. But We forget it.

So God - the idea that this is God - should be there. But God's grace is such that even if you don't know that He is God, but you have some idea about God, He will forgive the whole lot, He will make you Himself.

( 25:05 mins )

What is the psychology? If I want to know about the chair, I must become one with the chair. If I want to know about God, I must become one with God. Therefore you fear God, that is one way of thinking. Hate God, another way of thinking. And you Love God, that is another way of thinking. Any way, of dvesha - any way of thinking of God, it is only going to liberate you because you are going to become one with Him. I hope now it is clear.

This is related to our subject. What is it? '''Tyāgīśvara'''. Sri Rāmakrishna is called Tyāgīśvara. What did Holy Mother say? So some Disciple asked Holy Mother, Sri Rāmakrishna practiced so many spiritual disciplines as a Hindu, He.. Among Hindus means Purānas, Tāntrika, Vaidika.

* Among Purānas - Vaishnava, Shāktā and Siva Bhakti. Purānas means Bhakti.
* Tāntrika - 64 important primary scriptures of Tantra, Bhairavi Brahmani had made Him go through.
* Vaidika - What is Vaidika? Advaita Vedānta.

In everyone He succeeded. So is it not the greatest thing Sri Rāmakrishna had accomplished? Some devotee was remarking to Holy Mother. Instantaneously She said, ‘No, that is not the greatest thing. He did because He was insatiable. But His greatest quality is Tyāga. I have never seen in my life, anybody who is so much of a Tyāgi’.

What is Tyāga ultimately? Not giving up a chair, or not giving up… you know one man had 16 wives. After having 16 children or more he thought it is time to give up. One by one he was giving up.

So there was another person who was married only once, so the wife of that person started to ridicule him, ‘Look at the renunciation of that Fellow. 16 wives he is giving up one by one’ ( And you are nothing, that is what she meant ). Always wives admire only other fellows. So this Fellow said, he was going to take a bath. He had a towel. He said, ‘You are a mad cap. You don't know what is renunciation. He will never be able to keep up’. ‘At least he's better than you’. ‘You say so. All right pagli, bye’ - that with the towel he left, and never returned back. Afterwards whole life she was meditating, ‘Why did those words come out of my mouth?’

So what is Tyāga? Abhimāna Tyāga.

What is Abhimāna – body Abhimāna, mind Abhimāna. What else is there? The whole world is gone. If I am not the body mind, the whole world is gone. If I am not body conscious, I won't see any body. This is another insight. If I don't see mind, then I won't see anything in the world. Can you understand that?

Is Sri Rāmakrishna , Holy mother seeing a body? Yes they are seeing. You know how? Just as you see figures on the cinema.

Suppose somebody in a cinema, a fellow is saying I am hungry. Will you run taking some Rasagulla. What do you do? You enjoy it, because it is only a figure. Like that, I see everybody as a shadow. That's what's Sri Rāmakrishna was telling.

That ultimate knowledge, I am not the body mind is the characteristic of every Jīvan-Mukta. But in Sri Rāmakrishna it has reached the very Peak. That's why Sri Rāmakrishna… so many incidents are there, I'm just remembering. Once you know, He sat for food, with so many items, seven eight items. His own disciples - I tell you these disciples are unreliable fellows, outside they are doing like that, inside they are criticising.

So, His own disciple said, ‘O! This man He loves to eat so many varieties’. Not telling anything outside, as though is Gada, gada, with devotion - inside critical. What does it mean? ‘What the hell are you doing? I am also here. A Guru should be only drishti bhoga. Sishyas will be actual Bhogis’. It is for Prasad actually we are gathering around a Guru, you understand? And instead of that You are eating up.

( 30:28 mins )

Then Sri Rāmakrishna, He could read everybody’s mind, it is like things kept in a glass almirah. So He said, ‘Do you know why I keep all these things? My natural tendency is towards the impersonal. The moment there is nothing to hold Me, My mind, ooh like that, It will go into Samādhi. That's why I create artificial desires. I want to eat Shukto’. Shukto is a Bengali bitter dish. You have to eat it. And after that you don't want to eat anything else, if they are good Cooks. Otherwise afterwards you never want to eat it.

Once Sri Rāmakrishna said ‘I want to go to Calcutta to see some devotees’. Has He got desires? No! He wants to keep His mind on our level. For whose benefit? Our benefit. That is what is called Tyāgīśvara .

In the scriptures, there are four types of desires. All the objects fall into these 4 categories. Putreshana, Dāreshana, Vitteshana, lokeshana. Some people add one more Shāstreshana. Eshana means intense desire. What is it?

Putreshana - I want a son. A father wants a son. Not a daughter. Because daughter is duhitah. Duhitah means one who milks the cow. But later on in Indian Society, she milks the whole family. Dowry. Dowry system.

So Putreshana. Why? In olden times people thought that if a man has got a son he will save him from a special hell called पुन्नाम्नो नरकाद् त्रायते इति पुत्रा: ( punnāmno narakād trāyate iti putrāha ) If a person doesn't have a male child, that fellow will go to hell. How does he go to hell? Because he will not be given Tarpana, you know monthly rites, all shraddha's etc. yearly. Some people do practically every day. And it is this which keeps the father from going to hell.

That means somebody to continue the traditions of the lineage. Bhagavad Gitā also, it refers, when wars take place, the men will be destroyed. Then there is nobody to uphold the… then they, all our ancestors, will attain to naraka.

That was one of the reasons Arjuna give to Krishna. First lecture was given by Arjuna to Krishna. Afterwards only Krishna took revenge. He never allowed him to open his mouth. Yeah. The whole first chapter is what? And a few shlokas of the second chapter is what? Arjuna’s defense of why he wants to renounce the world and not take part in the war. Now what are we talking about? Putreshana.

Then Dāreshana - In Vedic rituals as a house holder cannot perform rituals without Dharma-patni. That is why when Rāma had banished Sitā, He had to make a Golden Sitā in order to complete the Yajnas, Yāgas. That is why Dāra is necessary.

But the Vedas are also intelligent. They are covering up in the name of this. Every man will have a desire for enjoying a woman & vice-versa. But the main purpose is to beget the children and to perform the Yajnas and Yāgas. So a man will have a desire for Dāra. It is called Dāreshana.

Then Vitteshana. Man requires money. Vitta means wealth. Why wealth? For three purposes

# One has to enjoy life first purpose,
# One has to maintain the family, children, disciples is the second factor.
# Vitta is most important, wealth is most important, for performing rituals.

( 35:16 mins )

So all these things are necessary for the sake of what?

So Putreshana, Vitteshana, Dāreshana. We have covered three. There is a fourth Eshana. You know what is the fourth Eshana? This is called Lokeshana. Loka means not only this world but Swarga, Indra, Prajapati, Brihaspati Etc higher worlds are there. Man wants attain to those higher worlds. Why? Because man also wants to attain higher and still higher, and still higher, happiness. So this is called Lokeshana.

How many, how many desires we said? Four! What are they? Putreshana, Dāreshana, Vitteshana, Lokeshana.

There is one more Shāstreshana. Some Swāmis ,they want to go deep into the scriptures. They get so much of Joy. In simple words. I love to read wonderful books. Anybody who doesn't love to read these wonderful books, he is a useless fellow. He is a stunted fellow. Because we have to expand our intellectual Grasp. That is very important for us.

So one who gives up all these five types of desires, he is a real renouncer. Any one desire, that fellow will be tightly bound to this world. So Sri Rāmakrishna prayed to Mother, ‘Mother, here is Your Dharma, here is Your adharma. Here is Your good, here is your evil. Here is everything. But I don't want anything Mother. I want Ahaitukī Bhakti towards You. I want motiveless devotion’.

And so many people, devotees, - ‘How can I get motiveless devotion?’ One second. Next second, ‘I have a desire to buy Tesla’s electric car’. Yes. One of my disciples went and purchased for 80,000 pounds. Just walked in and bought it. And when he came here he gave me a hundred rupees donation. I just laughed. This fellow who wants Ahaitukī Bhakti, he wants Moksha. You know, they don’t know what they are talking. Like mad caps, like drunken fellows they go on talking. What they doing… What the right hand is doing the left hand does not know.

In Bible there is a saying, ‘Let not your left hand know what your right hand is doing’. You know what is the meaning of it? Whatever philanthropy or charity your right hand is doing, let nobody know. Not even the left hand - you forget that I have done it. Otherwise Abhimāna, ‘I did it’. Let left hand not know means completely forget it. I have the capacity. God has given me the desire to do. I just do it. It is God's money being given to God.

Swami Sāradānandaji, sent one brahmachari for Relief work. And then the man asked, ‘How should we conduct the relief work?’ He gave a beautiful reply. Do you know what He said? ‘The things you are distributing among the poor people, they don't belong to you. Somebody is donating it and you are giving. So somebody's property is being given to somebody else. But where do you come in? Give it lovingly, not expecting anything. And whatever be their reaction do not have Abhimāna’.

Somebody says you gave that person a better saree, you gave me a rotten saree. I am telling from my experience, Bangladesh 1971. I was at Cherrapunji. So we collected some old Sarees, second hand sarees, very good sarees. And was distributing. One fellow came said, ‘To that person, to that lady you gave such a beautiful Saree. And then to my wife you're giving a third-class Saree, why this discrimination?’ At least he only criticized me that much. My Mahanta Swāmi Gokulānanda, He said, ‘You liked that lady, that's why you gave her a better saree’. I was happy he did not charge me with that.

( 40:33 mins )

You see such people are there. That is why, Īshwar Chandra Vidyāsāgar used to say, one day he was walking, with his friend. His friend said such and such a person is abusing you. Īshwar Chandra Vidyāsāgar said, ‘I don't remember having done any good to him. Why is he is abusing me?’

That means what? If you do something good, then only they will abuse you. If you don't do any good, they will forget you immediately. ‘This fellow is not worth even considering. The other fellow, he could have given a little more’.

We have got a beautiful saying in Telugu. A beggar has come. And in the household, you know there is a measuring vessel? And he filled it up with some Dhān and he gives it to him. That fellow ‘Why is there a hole in that?’

Okay, what are we talking..Putreshana, Dāreshana, Vitteshana, Lokeshana, and Shāstreshana. One who gives up these things, he is a real Tyāgīśvara.

But there is a psychology here. If we want to give up something, we will never be able to give up unless we are hoping to get something better. So what is that better thing here? Only God! And a person who knows that this is a better thing, only then will he be able to give. This is another deep insight. Unless you are sure you're going to get something better, you cannot simply give up something which is of an inferior quality.

I don't know the whether I told you this story? I’ll tell you a really beautiful story. There was a poor man. He wanted to become rich, so he went to a Sādhu. Local Sādhu. And he said, ‘Sir, how can I become rich? Please show me the way’. He said, ‘Yes, you see the mountain in front of your village? On the top of that mountain is a Sādhu, another holy man lives. I heard that he has a Parasa-vedi, that which you turns Metals into gold’. Philosopher’s stone. I do not know why it is called Philosopher’s stone - a philosopher doesn't want all those things.

Anyway, philosopher Stones. ‘I heard he has got, you go and ask him. If he has got he will give it to you’. So this fellow had to take three days to climb. He climbed, found out this Sādhu. And for 50 years that Sādhu had not seen another human being. He was very happy. ‘What can I do? What brings you here?’ Very frankly he said, ‘I want to become rich. I heard that you have this philosopher's stone’.

Parasa-vedi it is called. Sparsha-vedi has become Parasa-vedi - Sparsha-vedi. The moment you touch, any metal will turn into gold. So, ‘Can you please, Sir, give it to me?’

The Sādhu said, ‘I have got a good news and a bad news. The bad news is, the moment I came here, I threw it away. The good news is after I threw it away, nobody has ever come here, So it should be lying down somewhere. So you go and search for it.’ He showed the place, and the man went and searched. Within a short time, he got something. There were some useless metals nearby. He touched it. It immediately turned into gold.

And he came and made Sashṭānga pranām and said ‘I am so grateful to you’. And then may be three pranāms. So he started coming down. For three day he had to come down. Three days he was not having sleep. ‘Now what shall I do? I will turn metal into gold. I will sell it. I will become a rich man. Where do I buy a land? Where do I buy some buildings? Whom am I going to marry? And what is she going to demand?’ etc, etc, all gonthemma korikalu. Three days.

After three days, got exhausted, fell asleep for the first time. He woke up with a fresh mind, became calm and quiet. Then he said ‘Arre this person had it for 50 years. He gave it up. No fool will give up anything (unless he's a fool) unless he's getting something much more valuable. I must find out.’

Immediately, again another three days.. Then they Sādhu asked him, ‘What brings you here?’ Then he said, ‘Sir you had this. You give this up. You must have got something much more precious than this’. The Sādhu said, ‘Yes, do you want to have that something more precious?’ He said, ‘Yes.’ ‘Throw that out, I will tell you. Until you throw it out I will know that it is only idle curiosity. You don't want it.’ So that fellow threw it out. Then he told him about God. And that is the greatest Lābha anybody can have.

( 45:55 mins )

This is what Sri Ramakrishna says, all this clever fellows were like crows learning a growth from morning till evening runs after what. Only filth. A real clever fellow is one who gives up all these things and he will only thinks on one thing. What is that - nothing but God. What a beautiful thing. This idea is. So Sri Ramakrishna is unparalleled thyaga, first.

Second if we want to give up, we can give up but it will come as a result of tremendous effort. For Sri Ramakrishna it came effortlessly. As if it is very natural; as if he was born with the love of God. Some people you see from the very beginning. So that is why Swami Vivekananda he had not simply like a poet he sat down and wrote. He meditated years and years and years upon Takur, condensed the essence of his meditation and this is the result. And as I said Oh swamij, Saptha Rishi, rishi, From rishi’s mouth. Nothing else Will come excepting Upanishad.

What is Upanishad ? that which destroys worldly bondage is called Upanishad. That is why Sri Ramakrishna’s gospel is a vedha. Upanishad. Yeah.

Haynaravara. Last class I mentioned, every human being is not yet fit to be called a human being so there are three Nature's. Thalassic nature, rajasika nature and Sathvika nature. Human beings are divided into three categories. Rakshasa or Asura, manusha, and deivika.

In the Upanishad, There is a story. chandogya Upanishad. There is a story Rakshasas, asuras And human beings manusha and the Devathas has all of them prayed to prajapadhi – Brahma, guide us enlighten us. Give us some thing. And his teaching came in the form of a thunder.

What is the Dha, Dha, Dha- then prajapadhi asked asuras –Did you understand what I said. Yes, Sir, made Pranam & Departed. He asked human beings did you understand What I said. Yes Sir. They made pranams and departed. The Devathas they were asked do you do understand? They made pranams and departed. So the Upanishad is explained. What is it explaining?

What is the nature of Rakshasas, cruelty. Therefore overcome cruelty with it opposite quality. What is that opposite quality. Dhaya. Dayadhwam, Dayadhwam, Dayadhwam. Be compassionate, Be kind and compassionate.

What is the nature of human beings miserliness? What is the opposite of miserliness? Generosity Dhanadwam, Dhanadwam, Dhanadwam. what does it mean Dheeyatham, Dheeyatham, Dheeyatham . give give give give up you.

And then what is the Nature of Devathas? Unlimited enjoyment. So Damayadham- Damadhwam, Damadhwam, Damadhwam. Control of the sense organs is called dama.

So we are talking about human beings every human being suffers from many complexes. Of these complexes psychologist divide this complex into 2 categories. What are they. inferiority and superiority. It is a big subject. I will deal only in brief.. The first this complexion comes from the body. What is the body? Somebody is tall, hefty, strong when he sees a cookja a dwarf? He feels Superior, he may not express it. He feels be real. If, a person is very beautiful and he encounters an ugly person. A rich person and Learned person. Body and quality.

This is called superiority complex. There are two types of superiority complex. Some people really have those things.

And They don't have a right but they feel Superior. Some people don't have but feel Superior. Understand now. Similarly inferiority complex. Then you took up only when you are. You're walking and you took your to look up your companion. How do you feel?

Inferior. So there was this fellow who are suffering who thought he was suffering from inferiority complex . He went to a psychiatrist. And got treatment for three years. After three years psychiatrist said I'm terminating your treatment patient gabar agaya. I have not been cured of my ailment, I still feel very inferior. It is only after three years, I discovered you are not suffering from inferiority complex you are inferior. ( Big Laughter)For that there is no cure.

Complex can be overcome, but this fellow. painful. So we are all suffering lack of self-confidence and lack of willpower. These are all complexes. Most of the people Suffering from Psychiatric problems other either Superior 30 complex the whole cosmetic Industry is based upon what?

Inferiority complex. My nose it is like that. I What to make it like that. This fellow brings one chisel and hammer to and fit and then stitches it. Are you happy? Mm mm mm…Yeah, like that he tells. I've seen it at that film.BBC. All these things they show very nicely.

So inferiority complex. Sri Ramakrishna feels neither inferior or Superior. Why because he never considered himself and yet he knows this is a Divine body. Divinity is fully manifest in this particular body. So the nar‧avara. But there is something else. Previously psychology used to deal it started. What is the cause of mental diseases? First find out diagnose and then find out a way to cure the person from that. From physical Medical Science also, how did it start?

Man is suffering from physical some diseases. Find out the cause. Try to help the person and that was the goal. Now completely changed. What is it? What is the optimum physical health? What is a of optimum Mental Health?

Carl Ransom Rogers (January 8, 1902 – February 4, 1987),Abraham Maslow.( April 1, 1908 – June 8, 1970) Karen All these peoples latest it is to means not very latest Erik Erikson - from all these fellows have devoted their entire lives to define What is the nature personality?

In today's class. I'm just going to out read out the outline and then if there is anything we can discuss it later on.

So much meaning I find in this is no less than studying. Upanishads. . Yeah, we are here. We are not even nature human beings. We are not what are we so I'm According to Swami Vivekananda touch-me-not plants. Is somebody even touches with the breath-we will shrink.

You Understand what I'm talking about. So sensitive we have become somebody looks at you. You feel bad. Somebody doesn't look at you, you feel bad. if somebody smiles at you feel bad. If somebody doesn't smile at you, you feel bad.. Does not talk with you for everything you feel bad. Oh! Rama!

Okay.

I will just read out.

Characteristics of a Nature personality - Nature person has a thorough knowledge of the workings of his mind is completely aware of what is going on in his mind second. He knows his assets and liabilities. He knows what are his good points. Also, what is it deficient in not imagining he knows it. He becomes an integrated personality. Swami Yathiswaranandaji M in that book marvelous book meditation and spiritual life one whole chapter has been devoted to this particular subject. What is it? Integration of personality.

The subconscious the unconscious and the conscious and the super conscious must be completely integrated other ways, but does he become split personality? You know me around we all suffer from what is called if MB PCS cmps MPS multiple personality syndrome Multiple Market because at home, we are somebody in the office. We are somebody and in the club, we are somebody there is no integration that is why. So many mental problems are coming. So a nature person becomes totally integrated. I think I have also mentioned it earlier something very important.

Or do you that according to William James when a Christian becomes converted that conversion takes place?

In three ways three characteristics, you know, what is that first? He becomes integrated for Life converted for Life. Secondly. It is always a journey from the lower to the higher and thirdly his. Sorry.

I got here, but you're talking especially find out what it is. Okay.

And thirdly the person's inner and outer personality. There will be no split. What does that mean? That means if he is spiritual inside his spiritual also outside. So what are what is we doing? Like they say in and marvadi’ s shop. Visiting their front there will be Krishna picture player every day morning is known he opens he lights of the incense and does it. But if any B the money transaction has to take place and B has to be converted into w.

He will turn Krishna’s picture towards the wall. Finishes his transaction Turns smilingly The photo of Krishna Hare Krishna did not know anything about it. So when we are in the temple or Saints not really sensitive people also there are devils. They go on talking. From the back And the children are making so much of noise. And some fellow is coughing out who asked you to venue are coughing coughs of money. Why are you passing ordinary Cough - infectious, cough?

You know English word coffee giving out. He never brings any money not even chilli kasu. So he is creating so much of disturbance to other people. He is not even aware of that. Anyway, but I'm not talking about it when a person comes completely converted. Then the third but it is between the inner and the outer absolutely integrated. The unconscious subconscious and conscious and the super conscious the spiritual and the secular the body and mind completely they must be integrated. Then nature person accepts himself loves himself and takes upon responsibility for himself. He doesn't blame anybody if I am here today this way with responsible. I am responsible. So I must make effort if I want to become better upon myself.

He has a clearly defined philosophy and goal in life. He lives in the present taking the past and the future into consideration and learning their lessons. His steadfast is optimistic cheerful but realistic attitude towards life and world. He suffers neither from a superiority nor an inferiority complex. He has sufficient self-control to sacrifice weaknesses and defects. He constantly strives to improve himself without getting frustrated. He always Tries to see the best in others. He forgives himself and others. He integrates evil and suffering as stepping stones to a better life.

He has a place a definite routine for everything in life. He can objectify himself called self-objectification. Understand. he can look at himself as others are looking at himself. he has a keen sense of humor without becoming a buffoon. Nature people have a very realistic self image of what they can do and are not threatened by their weaknesses. They are also able to laugh at their weaknesses and we'll close this talk with one particular quotation. Somebody had quipped I don't know who - he quipped if anybody has the ability to laugh at himself, He will never lack entertainment in his life.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 08 on 09 June 2019

2024-08-13T07:41:18Z

R verma:

So we are discussing ‘khaṇḍana bhava bandhana’. When Swāmiji composed this hymn, nothing but the Upanishads have been put in this particular form. For every word, we can find one equivalent Upanishadic word. We have already given some references.

'''Tyāgīśvara he naravara dehapade anurāg''' - This is what we will discuss now.

'''Tyāgīśvara – He is the emperor of renunciation'''. What is renunciation? Giving up complete attachment that is called renunciation.

So the first meaning of renunciation is Deha, Mana, Abhimāna Tyāga - I am the body, I am the Mind - Whether a person is a devotee or he is a Jñāni or Yogi. So, how does it…

If he is a Karma Yogi, he gives up attachment to the result. Results always come in two forms. Results of actions come only in two forms. What are they? Sukha and Dukha. So Sukha and Dukha affect whom? Only the body and mind. Body and mind. Therefore the one who gives up his Karma-phala is a karma yogi. It means he looks equally upon both Sukha as well as Dukha.

Okay, then what about Jñāni? Completely he says the whole world is Mithyā. Certain words we have to understand very clearly. Keep this in mind always. There is no world other than body and mind. If you don't have identity with the body and mind, you will not have any world. Example, When you are in deep sleep, do you have body mind consciousness? Therefore there is no world. There is no world. So for a Jñāni the world is Mithyā. That means the body mind is Mithyā. Then every Mithyā, you understand what is Mithyā? Mithyā means unreal. Because you will get the real thing, if there is a shadow there must be an object.

No senses - No world. That's why in your deep sleep, you don't have any of these things. That is why you don't have any world at all. But what is there? When do you get the greatest happiness? Tell me. When do you get the greatest happiness? In deep sleep.

So there is something very interesting, you know? You are hungry. That means you are acutely aware of one part of the body. Then you eat food. As a result of eating food what happens? The sensation or awareness of that particular part of the body becomes completely absent. That means there is no activity. That is called Happiness.

When there is no body, there is bodily happiness. When there is no mind - mind happiness. When there is no body or mind - complete happiness. That's why we are so happy. Sukham aham aswapsam, I slept very happily. I did not know anything. Na kinchit avedisham.

( 05:04 mins )

These are our greatest psychological truths. Not only Vedāntic truths, psychological truths. In fact, there is no Vedānta excepting psychology. Vedānta starts with bondage. Bondage belongs to the mind. Solution also comes from the mind. When there is no mind, there is no bondage & there is no solution at all.

Do you know what is deep sleep? Let me put it this way. I am devoid of body mind. That is called deep sleep. When I get up Problems come.

You see this is the greatest mistake people commit. How they commit this mistake, I cannot figure it out. You are telling that I was completely unaware. Are you aware that you are unaware?

So that ‘I’ is not aware of non ‘I’. But it is fully aware of ‘This is ‘Me’. Follow that one? In deep Sleep ( So many people have these problems ), It's a complete awareness of me.

When I look at the table, ( this is a deep thought ) I forget myself. When there is no table thought, then I am aware of Myself. So this is the greatest truth we have to understand.

When I am alone, I am very happy. I hope you're following it. When I'm alone, I have no problem. No problem means not a zero experience, complete experience of Happiness is called…

Deha means the moment… You see if I take this wall out, complete sunlight will come in. What is limiting the sunlight? The walls. Deha, Mana, the body mind is like that. It puts a limit to my happiness. And that's why you remove a little bit of that limitation, You feel very happy.

Suppose you're very hungry. That is a limitation. You remove that hunger by eating food, and you say I'm very happy. What were you before happiness came? Unlimited happiness. Body mind is a limitation. I can only tell what I understand. It is up to you how much you take it further.

Happiness, Love, memory, and interest, all these are synonymous names. Whatever you are interested in that remains in your memory. Whatever you are interested in, and to the degree of your interest, your happiness also will increase. Your memory also will increase.

So my favorite example, a young man is walking. Another girl from the other side of the pavement smiles at him. He will never forget. Suppose she says my name is so & so, he will never forget. All examinations, Lessons he forgets. Why? Interest is there. Deep interest is there. And we cannot be… whatever we are interested in, it cannot but produce love. If you don't love something, it won't give you interest. and you won’t love something which will not give you happiness.

Can you love something which doesn't give you happiness, whether it is another human being, a book, a cinema, food, or shirt, or any other thing? I'm talking specifically about happiness. You will not love. Necessarily you may use it. Like I am using that soppu for getting rid of my jaundice, so bitter, so I have to disguise it with some yogurt and other things. So straight away, we don't eat it.

( 10:47 mins )

Sri Rāmakrishna, He may eat it. Sadāshiva Brahmendra may eat it. I will also eat it. Why? Because I have to eat. Given a choice, I will not. So that is what I am telling.

That which you love, you are sure it will give you happiness. And it will give you happiness, even if it is not a happy thing. My point is - there is happiness there so you love it - Not that way. You love it because it gives you happiness. The same thing may not give happiness to somebody else. Love, interest, memory, joy, concentration, these 5 things are synonymous.

Now what happens? Let me first give you an example of why we love something and why it gives happiness. True happiness doesn't lie anywhere. It is only my happiness.

First I'll give you an analogy. You keep a mirror in front of you, it is a very dirty mirror. How much of your reflection, as you are, can be seen there? The more dirty it is, the less you see yourself. If you can completely clean it, then there would be absolutely no difference between you, as you are, and the reflection. योऽसावसौ पुरुषः सोऽहमस्मि ( yo 'sāv asau puruṣaḥso'ham asmi ) Yeah until that, time you are God I am a devotee, because of the distance.

Okay now follows an example. You love a sweet. Then you eat this sweet. What happens? How does how does happiness comes from? Does it come from the sweet? No.

Now follows an example. You love a sweet, then you eat this sweet. What happens? How does happiness come from… Does it come from the Sweet? No! Where from is it coming? From yourself! But what is the sweet doing? It is removing the covering of your happiness by your thought, ‘I like to eat this sweet’. That desire. A desire comes like a black cloud. And that desire is removed by the object. And when that cloud is removed by the act of fulfilling that desire, then the happiness within you naturally flows out.

But then we mistake this happiness is coming from the object. Now you understand. ultimately it is the chaitanyananda which is actually coming.

Love and happiness are synonymous. It is oneness. Love is Oneness. When a mother loves her child, she may not be a psychologist, but she feels that anything that happens to the child is happening to me. That means that lady is identifying herself with the child.

Similarly Sri Rāmakrishna or Holy Mother, They love us because They are identified with us. We may not love them, Because, we are not identified with Them. In fact, we get bored. Suppose you are meditating. What is meditation? Trying to become one with Sri Rāmakrishna, isn't it? After half an hour what happens you get bored. That means instead of simply saying ‘O Rāmakrishna, you are a very boring person as far as I'm concerned’, we dare not say that. So this much happiness, this much meditation, is more than what you deserve.

Kamsa was the greatest devotee of Krishna That is why he was constantly fearful of Krishna. But what is the object of the fear?

( 15:19 mins )

Here is something very important. These are all important things for Sādhana. Here is a person who hates another person. This is hatred. Here is one person who fears another person, that is fear. But what is the object? You love somebody, there is an object. You fear somebody, there is another object. You hate somebody, there is another object. It doesn't depend upon whether you are loving or hating.

What is the object towards which your Love or hatred is directed. If it is God, It will release you. Why? Because, I tell you something very interesting, it is taking time. What is the nature of God? Freedom. What is the nature of God? Ānanda. Ānanda.

Suppose you hate God. About whom are you thinking? And what is the nature of God? Happiness, you're getting so much of happiness. And the more you think of hatred to God, the more happiness you are getting. What is the nature of God? Freedom! You become free from your hatred.

So, you love Him. You lust after Him, Kāma. But who is the object? God! If the object is another binding object, then it will double your bondage. Already you are bound. That object also will bind you more. But here is God…

I will give you two examples. One is Ānanda. Ānanda means freedom. So if you're free you get Ānanda. Freedom & Ānanda are synonymous. Can you understand that? I am elaborating it for this purpose. I will tell you how.

You get hungry. Same example. You get hungry. When you are hungry your mind is agitated, and that's a bondage. Then you eat food. What does the food to do to you? Used correctly, it removes your limitation, your bondage, of this desire. Removal of this desire is called freedom.

So God is freedom. You meditate upon God, you hate God, and you do anything with God, What is He going to do? Because, you are meditating, ultimately, upon whom? Freedom.

Because we cannot understand what is the dimension of Freedom, therefore we use the word God. That is where we bring in personality. Whatever it is - whether you hate, you fear, you love, you have devotion - What makes us either bound or free is not your feelings, but the object. Because the nature of the object will make you Free.

So we say, you know, somebody is frying some Vada. And there was a pot of ghee. Somehow this Vada slipped & fell into the hot ghee. Is it a good thing or bad thing? Hot ghee. This Vada now has become what Vada? Maddur Vada. Ghee Vada, which is even better isn’t it? So we are trying to fry ourselves in the world’s oil. Suddenly for some reason you got angry with God and you fell into that Ghee pot. What do you become?

You fall into sugar syrup, what will you become? Syrup. Suppose a fly falls into a sugar syrup, after that it solidifies, afterwards you eat it. Can you make any difference between the fly and sugar? Several mangoes the moment mango comes, you know, you eat. These worms grow in the mangoes. Practically they have become what? Mango! So you are not eating the insect, you are eating the mango, because they are eating only mango. They are also mango. You are also mango. After eating what do you become? Mango! I’m giving an illustration.

( 20:23 mins )

So love, freedom, happiness are synonymous words with memory, interest. Now you think over it. Is it clear? Okay, and at least for this class, I hope so.

'''Tyāgīśvara,''' we are talking about Tyāga. What is Tyāga? Anybody who gives up what is limiting.

Now here is another psychology, when I'm talking like this you have to note down certain important points. If I meditate upon some limited thing. Not only that thing is limited, a limited thing will make me also limited.

Simple example, you're making friendship with a fellow who is an idiot. If I make friendship with an idiot, what am I going to turn into? Idiot. If I cultivate company of Sat, what I am going to turn into? Sat. This is the cycle. Now you understand what is the effect of Sanga? So Sri Rāmakrishna gave some example, His own examples.

There are so many fossils available. Frozen living, what is called dead animals, without the least bit of degeneration. They found a Neandertals, a human being. They found a mammoth somewhere Arctic Range. And they found one small girl completely frozen, after 50,000, even more number of years. Now there is a possibility that she might be reconstructed also from the DNA. Because, if it is frozen the DNA is also not dead but it is frozen. Big Moral questions are coming. I don’t want to go into it.

What is my point now? That God is such an object. And you become That. Not only that.

I am giving you another very deep point. When I think of a chair… how do I think of a chair? I become one with the chair. You see when I'm looking at the chair… For example, this table, I'm only looking at this. I don't know what is here? Therefore for me the ignorance of the bottom part is there, unless I bend down and look at it.

So what is my point? That whenever we experience any object, we become totally identified with that object. This is the Indian philosophical theory of knowledge. How do we get knowledge of anything? Our whole mind like a mould goes and becomes that chair. I hope you understood?

Now when you think of any limited object, what are you going to become? Limited person. When you are thinking of God, What are you going to become? Unlimited.

That is why whether Kamsa feared him, Sisupāla, Dantavakra, hated Him. Yashodā, the Gopīs and Gopās, all loved Him, in various ways. One as a child. Another as a friend, another as a lover, etc., the object is completely God and they know that He is God.

Don't think Yashodā doesn’t know, because She has seen a miracle, that for seven days He was Keeping the whole Govardhana mountain. Like that His father asked Him, ‘Bābā Krishna, you bring my Chapels?’ ‘No, no, I am a small child. How can I carry such a huge weight?’ This fellow, happily, was holding the Govardhana. This is called Līlā. But We forget it.

So God - the idea that this is God - should be there. But God's grace is such that even if you don't know that He is God, but you have some idea about God, He will forgive the whole lot, He will make you Himself.

( 25:05 mins )

What is the psychology? If I want to know about the chair, I must become one with the chair. If I want to know about God, I must become one with God. Therefore you fear God, that is one way of thinking. Hate God, another way of thinking. And you Love God, that is another way of thinking. Any way, of dvesha - any way of thinking of God, it is only going to liberate you because you are going to become one with Him. I hope now it is clear.

This is related to our subject. What is it? '''Tyāgīśvara'''. Sri Rāmakrishna is called Tyāgīśvara. What did Holy Mother say? So some Disciple asked Holy Mother, Sri Rāmakrishna practiced so many spiritual disciplines as a Hindu, He.. Among Hindus means Purānas, Tāntrika, Vaidika.

* Among Purānas - Vaishnava, Shāktā and Siva Bhakti. Purānas means Bhakti.
* Tāntrika - 64 important primary scriptures of Tantra, Bhairavi Brahmani had made Him go through.
* Vaidika - What is Vaidika? Advaita Vedānta.

In everyone He succeeded. So is it not the greatest thing Sri Rāmakrishna had accomplished? Some devotee was remarking to Holy Mother. Instantaneously She said, ‘No, that is not the greatest thing. He did because He was insatiable. But His greatest quality is Tyāga. I have never seen in my life, anybody who is so much of a Tyāgi’.

What is Tyāga ultimately? Not giving up a chair, or not giving up… you know one man had 16 wives. After having 16 children or more he thought it is time to give up. One by one he was giving up.

So there was another person who was married only once, so the wife of that person started to ridicule him, ‘Look at the renunciation of that Fellow. 16 wives he is giving up one by one’ ( And you are nothing, that is what she meant ). Always wives admire only other fellows. So this Fellow said, he was going to take a bath. He had a towel. He said, ‘You are a mad cap. You don't know what is renunciation. He will never be able to keep up’. ‘At least he's better than you’. ‘You say so. All right pagli, bye’ - that with the towel he left, and never returned back. Afterwards whole life she was meditating, ‘Why did those words come out of my mouth?’

So what is Tyāga? Abhimāna Tyāga.

What is Abhimāna – body Abhimāna, mind Abhimāna. What else is there? The whole world is gone. If I am not the body mind, the whole world is gone. If I am not body conscious, I won't see any body. This is another insight. If I don't see mind, then I won't see anything in the world. Can you understand that?

Is Sri Rāmakrishna , Holy mother seeing a body? Yes they are seeing. You know how? Just as you see figures on the cinema.

Suppose somebody in a cinema, a fellow is saying I am hungry. Will you run taking some Rasagulla. What do you do? You enjoy it, because it is only a figure. Like that, I see everybody as a shadow. That's what's Sri Rāmakrishna was telling.

That ultimate knowledge, I am not the body mind is the characteristic of every Jīvan-Mukta. But in Sri Rāmakrishna it has reached the very Peak. That's why Sri Rāmakrishna… so many incidents are there, I'm just remembering. Once you know, He sat for food, with so many items, seven eight items. His own disciples - I tell you these disciples are unreliable fellows, outside they are doing like that, inside they are criticising.

So, His own disciple said, ‘O! This man He loves to eat so many varieties’. Not telling anything outside, as though is Gada, gada, with devotion - inside critical. What does it mean? ‘What the hell are you doing? I am also here. A Guru should be only drishti bhoga. Sishyas will be actual Bhogis’. It is for Prasad actually we are gathering around a Guru, you understand? And instead of that You are eating up.

( 30:28 mins )

Then Sri Rāmakrishna, He could read everybody’s mind, it is like things kept in a glass almirah. So He said, ‘Do you know why I keep all these things? My natural tendency is towards the impersonal. The moment there is nothing to hold Me, My mind, ooh like that, It will go into Samādhi. That's why I create artificial desires. I want to eat Shukto’. Shukto is a Bengali bitter dish. You have to eat it. And after that you don't want to eat anything else, if they are good Cooks. Otherwise afterwards you never want to eat it.

Once Sri Rāmakrishna said ‘I want to go to Calcutta to see some devotees’. Has He got desires? No! He wants to keep His mind on our level. For whose benefit? Our benefit. That is what is called Tyāgīśvara .

In the scriptures, there are four types of desires. All the objects fall into these 4 categories. Putreshana, Dāreshana, Vitteshana, lokeshana. Some people add one more Shāstreshana. Eshana means intense desire. What is it?

Putreshana - I want a son. A father wants a son. Not a daughter. Because daughter is duhitah. Duhitah means one who milks the cow. But later on in Indian Society, she milks the whole family. Dowry. Dowry system.

So Putreshana. Why? In olden times people thought that if a man has got a son he will save him from a special hell called पुन्नाम्नो नरकाद् त्रायते इति पुत्रा: ( punnāmno narakād trāyate iti putrāha ) If a person doesn't have a male child, that fellow will go to hell. How does he go to hell? Because he will not be given Tarpana, you know monthly rites, all shraddha's etc. yearly. Some people do practically every day. And it is this which keeps the father from going to hell.

That means somebody to continue the traditions of the lineage. Bhagavad Gitā also, it refers, when wars take place, the men will be destroyed. Then there is nobody to uphold the… then they, all our ancestors, will attain to naraka.

That was one of the reasons Arjuna give to Krishna. First lecture was given by Arjuna to Krishna. Afterwards only Krishna took revenge. He never allowed him to open his mouth. Yeah. The whole first chapter is what? And a few shlokas of the second chapter is what? Arjuna’s defense of why he wants to renounce the world and not take part in the war. Now what are we talking about? Putreshana.

Then Dāreshana - In Vedic rituals as a house holder cannot perform rituals without Dharma-patni. That is why when Rāma had banished Sitā, He had to make a Golden Sitā in order to complete the Yajnas, Yāgas. That is why Dāra is necessary.

But the Vedas are also intelligent. They are covering up in the name of this. Every man will have a desire for enjoying a woman & vice-versa. But the main purpose is to beget the children and to perform the Yajnas and Yāgas. So a man will have a desire for Dāra. It is called Dāreshana.

Then Vitteshana. Man requires money. Vitta means wealth. Why wealth? For three purposes

# One has to enjoy life first purpose,
# One has to maintain the family, children, disciples is the second factor.
# Vitta is most important, wealth is most important, for performing rituals.

( 35:16 mins )

So all these things are necessary for the sake of what?

So Putreshana, Vitteshana, Dāreshana. We have covered three. There is a fourth Eshana. You know what is the fourth Eshana? This is called Lokeshana. Loka means not only this world but Swarga, Indra, Prajapati, Brihaspati Etc higher worlds are there. Man wants attain to those higher worlds. Why? Because man also wants to attain higher and still higher, and still higher, happiness. So this is called Lokeshana.

How many, how many desires we said? Four! What are they? Putreshana, Dāreshana, Vitteshana, Lokeshana.

There is one more Shāstreshana. Some Swāmis ,they want to go deep into the scriptures. They get so much of Joy. In simple words. I love to read wonderful books. Anybody who doesn't love to read these wonderful books, he is a useless fellow. He is a stunted fellow. Because we have to expand our intellectual Grasp. That is very important for us.

So one who gives up all these five types of desires, he is a real renouncer. Any one desire, that fellow will be tightly bound to this world. So Sri Rāmakrishna prayed to Mother, ‘Mother, here is Your Dharma, here is Your adharma. Here is Your good, here is your evil. Here is everything. But I don't want anything Mother. I want Ahaitukī Bhakti towards You. I want motiveless devotion’.

And so many people, devotees, - ‘How can I get motiveless devotion?’ One second. Next second, ‘I have a desire to buy Tesla’s electric car’. Yes. One of my disciples went and purchased for 80,000 pounds. Just walked in and bought it. And when he came here he gave me a hundred rupees donation. I just laughed. This fellow who wants Ahaitukī Bhakti, he wants Moksha. You know, they don’t know what they are talking. Like mad caps, like drunken fellows they go on talking. What they doing… What the right hand is doing the left hand does not know.

In Bible there is a saying, ‘Let not your left hand know what your right hand is doing’. You know what is the meaning of it? Whatever philanthropy or charity your right hand is doing, let nobody know. Not even the left hand - you forget that I have done it. Otherwise Abhimāna, ‘I did it’. Let left hand not know means completely forget it. I have the capacity. God has given me the desire to do. I just do it. It is God's money being given to God.

Swami Sāradānandaji, sent one brahmachari for Relief work. And then the man asked, ‘How should we conduct the relief work?’ He gave a beautiful reply. Do you know what He said? ‘The things you are distributing among the poor people, they don't belong to you. Somebody is donating it and you are giving. So somebody's property is being given to somebody else. But where do you come in? Give it lovingly, not expecting anything. And whatever be their reaction do not have Abhimāna’.

Somebody says you gave that person a better saree, you gave me a rotten saree. I am telling from my experience, Bangladesh 1971. I was at Cherrapunji. So we collected some old Sarees, second hand sarees, very good sarees. And was distributing. One fellow came said, ‘To that person, to that lady you gave such a beautiful Saree. And then to my wife you're giving a third-class Saree, why this discrimination?’ At least he only criticized me that much. My Mahanta Swāmi Gokulānanda, He said, ‘You liked that lady, that's why you gave her a better saree’. I was happy he did not charge me with that.

( 40:33 mins )

You see people are there. That is why, Īshwar Chandra Vidyāsāgar used to say, one day he was walking, with his friend. His friend said such and such a person is abusing you. Īshwar Chandra Vidyāsāgar said, ‘I don't remember having done any good to him. Why is he is abusing me?’

That means what? If you do something good, then only they will abuse you. If you don't do any good, they will forget you immediately. This fellow is not worth even considering. The other fellow. He could have given a little more.

We have got a beautiful saying in Telugu. A beggar has come. And the household are not there is a measuring vessel and he filled it up with some Dan and he gives that's the way is there a hole in that? Okay, what are we talking..Puthreshana, dhareshana, vitheshana, lokeshana and shastreshana. One who gives up These things he is a real jagadiswara.

but there is a psychology here if we want to give up something. We will never be able to give up unless we are hoping to get something better. So what is that better thing here only God and a person who knows that this is a better thing only then you will be able to give this is another deep insight. unless you are sure you're going to get something better. You cannot simply give up something which is an inferior quality. I don't know the whether I told you this story at really beautiful story.

There was a poor man if He wanted to become rich so he went to a sadhu. Local sadhu. How can I become rich please show me the way. He said, yes, you see the mountain in front of your village on the top of that mountain is a sadhu another holy man lives. I heard that he has a what you call Rasa Vedhi,(Sparasa Vedhi) That which you turns Metals into gold. Philosopher’s stone. I do not know why it is called Philosopher’s stone - philosopher doesn't want those things.

Anyway, philosopher Stones. I heard he has got, you can go and ask him if he has got he will give it to you. So this fellow had to take three days to climb. He climbed, found out this sadhu, this sadhu for another for 50 years that sadhu had not seen another human being.

He was very happy. What can I do? What brings you here? Very frankly he said, I want to become rich. I heard that you have this philosopher's stone “Sparsa Vedhi” it is called.

((The philosopher's stone, more properly philosophers' stone or stone of the philosophers (Latin: lapis philosophorum) is a legendary alchemical substance capable of turning base metals such as mercury into gold (chrysopoeia, from the Greek χρυσός khrusos, "gold", and ποιεῖν poiēin, "to make") or silver.))

((Fullmetal alchemist, Philosophers stone ...pinterest.com))

“Sparsa Vedhi”. They will become the moment you touch any metal will turn into gold. So, can you please, Sir, give it to me?

The Sadhu said I have got one Good news and one bad news. The bad news is, the moment I came here, I just threw it away.

The good news is after I threw it away, Nobody had ever come here. So it should be lying down somewhere. So you can go search for it? So this you should be praised and the man went searched within a short time. He got something there are some useless Metals nearby. He touched it. It immediately turned into gold!!

And he came and made sashtanga pranam and said I am so grateful to you and then may be three pranams. But he started coming down for three days. He had to come down. Three days. He was not having sleep. Now. What shall I do? I will turn metal into gold. I resell it. I become a rich man. Where do I buy a land? Where do I buy some buildings? Whom am I going to marry? And what is she going to demand etc, etc, all “gonthemma korikalu”.

Three days. After three days, He got exhausted fell asleep for the first time. Got up with fresh mind became calm and quiet then he said “array this person had it for 50 years. He gave it up. No fool will give it up anything unless he's a fool unless he's getting something much more valuable.

I must find out immediately again another three days and they sadhu asked him, what brings you here. Then he said you sir you had this you give this up? You must have got something much more precious than this. The sadhu said yes, do you want to have that something more precious. He said yes, throw that out. I will tell you. until you throw it out. I will know that it is only idle curiosity you don't want.

So that fellow threw it out. Then he told him about “God” and that is the greatest Labha anybody can have.

This is what Sri Ramakrishna says, all this clever fellows were like crows learning a growth from morning till evening runs after what. Only filth. A real clever fellow is one who gives up all these things and he will only thinks on one thing. What is that - nothing but God. What a beautiful thing. This idea is. So Sri Ramakrishna is unparalleled thyaga, first.

Second if we want to give up, we can give up but it will come as a result of tremendous effort. For Sri Ramakrishna it came effortlessly. As if it is very natural; as if he was born with the love of God. Some people you see from the very beginning. So that is why Swami Vivekananda he had not simply like a poet he sat down and wrote. He meditated years and years and years upon Takur, condensed the essence of his meditation and this is the result. And as I said Oh swamij, Saptha Rishi, rishi, From rishi’s mouth. Nothing else Will come excepting Upanishad.

What is Upanishad ? that which destroys worldly bondage is called Upanishad. That is why Sri Ramakrishna’s gospel is a vedha. Upanishad. Yeah.

Haynaravara. Last class I mentioned, every human being is not yet fit to be called a human being so there are three Nature's. Thalassic nature, rajasika nature and Sathvika nature. Human beings are divided into three categories. Rakshasa or Asura, manusha, and deivika.

In the Upanishad, There is a story. chandogya Upanishad. There is a story Rakshasas, asuras And human beings manusha and the Devathas has all of them prayed to prajapadhi – Brahma, guide us enlighten us. Give us some thing. And his teaching came in the form of a thunder.

What is the Dha, Dha, Dha- then prajapadhi asked asuras –Did you understand what I said. Yes, Sir, made Pranam & Departed. He asked human beings did you understand What I said. Yes Sir. They made pranams and departed. The Devathas they were asked do you do understand? They made pranams and departed. So the Upanishad is explained. What is it explaining?

What is the nature of Rakshasas, cruelty. Therefore overcome cruelty with it opposite quality. What is that opposite quality. Dhaya. Dayadhwam, Dayadhwam, Dayadhwam. Be compassionate, Be kind and compassionate.

What is the nature of human beings miserliness? What is the opposite of miserliness? Generosity Dhanadwam, Dhanadwam, Dhanadwam. what does it mean Dheeyatham, Dheeyatham, Dheeyatham . give give give give up you.

And then what is the Nature of Devathas? Unlimited enjoyment. So Damayadham- Damadhwam, Damadhwam, Damadhwam. Control of the sense organs is called dama.

So we are talking about human beings every human being suffers from many complexes. Of these complexes psychologist divide this complex into 2 categories. What are they. inferiority and superiority. It is a big subject. I will deal only in brief.. The first this complexion comes from the body. What is the body? Somebody is tall, hefty, strong when he sees a cookja a dwarf? He feels Superior, he may not express it. He feels be real. If, a person is very beautiful and he encounters an ugly person. A rich person and Learned person. Body and quality.

This is called superiority complex. There are two types of superiority complex. Some people really have those things.

And They don't have a right but they feel Superior. Some people don't have but feel Superior. Understand now. Similarly inferiority complex. Then you took up only when you are. You're walking and you took your to look up your companion. How do you feel?

Inferior. So there was this fellow who are suffering who thought he was suffering from inferiority complex . He went to a psychiatrist. And got treatment for three years. After three years psychiatrist said I'm terminating your treatment patient gabar agaya. I have not been cured of my ailment, I still feel very inferior. It is only after three years, I discovered you are not suffering from inferiority complex you are inferior. ( Big Laughter)For that there is no cure.

Complex can be overcome, but this fellow. painful. So we are all suffering lack of self-confidence and lack of willpower. These are all complexes. Most of the people Suffering from Psychiatric problems other either Superior 30 complex the whole cosmetic Industry is based upon what?

Inferiority complex. My nose it is like that. I What to make it like that. This fellow brings one chisel and hammer to and fit and then stitches it. Are you happy? Mm mm mm…Yeah, like that he tells. I've seen it at that film.BBC. All these things they show very nicely.

So inferiority complex. Sri Ramakrishna feels neither inferior or Superior. Why because he never considered himself and yet he knows this is a Divine body. Divinity is fully manifest in this particular body. So the nar‧avara. But there is something else. Previously psychology used to deal it started. What is the cause of mental diseases? First find out diagnose and then find out a way to cure the person from that. From physical Medical Science also, how did it start?

Man is suffering from physical some diseases. Find out the cause. Try to help the person and that was the goal. Now completely changed. What is it? What is the optimum physical health? What is a of optimum Mental Health?

Carl Ransom Rogers (January 8, 1902 – February 4, 1987),Abraham Maslow.( April 1, 1908 – June 8, 1970) Karen All these peoples latest it is to means not very latest Erik Erikson - from all these fellows have devoted their entire lives to define What is the nature personality?

In today's class. I'm just going to out read out the outline and then if there is anything we can discuss it later on.

So much meaning I find in this is no less than studying. Upanishads. . Yeah, we are here. We are not even nature human beings. We are not what are we so I'm According to Swami Vivekananda touch-me-not plants. Is somebody even touches with the breath-we will shrink.

You Understand what I'm talking about. So sensitive we have become somebody looks at you. You feel bad. Somebody doesn't look at you, you feel bad. if somebody smiles at you feel bad. If somebody doesn't smile at you, you feel bad.. Does not talk with you for everything you feel bad. Oh! Rama!

Okay.

I will just read out.

Characteristics of a Nature personality - Nature person has a thorough knowledge of the workings of his mind is completely aware of what is going on in his mind second. He knows his assets and liabilities. He knows what are his good points. Also, what is it deficient in not imagining he knows it. He becomes an integrated personality. Swami Yathiswaranandaji M in that book marvelous book meditation and spiritual life one whole chapter has been devoted to this particular subject. What is it? Integration of personality.

The subconscious the unconscious and the conscious and the super conscious must be completely integrated other ways, but does he become split personality? You know me around we all suffer from what is called if MB PCS cmps MPS multiple personality syndrome Multiple Market because at home, we are somebody in the office. We are somebody and in the club, we are somebody there is no integration that is why. So many mental problems are coming. So a nature person becomes totally integrated. I think I have also mentioned it earlier something very important.

Or do you that according to William James when a Christian becomes converted that conversion takes place?

In three ways three characteristics, you know, what is that first? He becomes integrated for Life converted for Life. Secondly. It is always a journey from the lower to the higher and thirdly his. Sorry.

I got here, but you're talking especially find out what it is. Okay.

And thirdly the person's inner and outer personality. There will be no split. What does that mean? That means if he is spiritual inside his spiritual also outside. So what are what is we doing? Like they say in and marvadi’ s shop. Visiting their front there will be Krishna picture player every day morning is known he opens he lights of the incense and does it. But if any B the money transaction has to take place and B has to be converted into w.

He will turn Krishna’s picture towards the wall. Finishes his transaction Turns smilingly The photo of Krishna Hare Krishna did not know anything about it. So when we are in the temple or Saints not really sensitive people also there are devils. They go on talking. From the back And the children are making so much of noise. And some fellow is coughing out who asked you to venue are coughing coughs of money. Why are you passing ordinary Cough - infectious, cough?

You know English word coffee giving out. He never brings any money not even chilli kasu. So he is creating so much of disturbance to other people. He is not even aware of that. Anyway, but I'm not talking about it when a person comes completely converted. Then the third but it is between the inner and the outer absolutely integrated. The unconscious subconscious and conscious and the super conscious the spiritual and the secular the body and mind completely they must be integrated. Then nature person accepts himself loves himself and takes upon responsibility for himself. He doesn't blame anybody if I am here today this way with responsible. I am responsible. So I must make effort if I want to become better upon myself.

He has a clearly defined philosophy and goal in life. He lives in the present taking the past and the future into consideration and learning their lessons. His steadfast is optimistic cheerful but realistic attitude towards life and world. He suffers neither from a superiority nor an inferiority complex. He has sufficient self-control to sacrifice weaknesses and defects. He constantly strives to improve himself without getting frustrated. He always Tries to see the best in others. He forgives himself and others. He integrates evil and suffering as stepping stones to a better life.

He has a place a definite routine for everything in life. He can objectify himself called self-objectification. Understand. he can look at himself as others are looking at himself. he has a keen sense of humor without becoming a buffoon. Nature people have a very realistic self image of what they can do and are not threatened by their weaknesses. They are also able to laugh at their weaknesses and we'll close this talk with one particular quotation. Somebody had quipped I don't know who - he quipped if anybody has the ability to laugh at himself, He will never lack entertainment in his life.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 08 on 09 June 2019

2024-08-09T07:57:52Z

R verma:

So we are discussing ‘khaṇḍana bhava bandhana’. When Swāmiji composed this hymn, nothing but the Upanishads have been put in this particular form. For every word, we can find one equivalent Upanishadic word. We have already given some references.

'''Tyāgīśvara he naravara dehapade anurāg''' - This is what we will discuss now.

'''Tyāgīśvara – He is the emperor of renunciation'''. What is renunciation? Giving up complete attachment that is called renunciation.

So the first meaning of renunciation is Deha, Mana, Abhimāna Tyāga - I am the body, I am the Mind - Whether a person is a devotee or he is a Jñāni or Yogi. So, how does it…

If he is a Karma Yogi, he gives up attachment to the result. Results always come in two forms. Results of actions come only in two forms. What are they? Sukha and Dukha. So Sukha and Dukha affect whom? Only the body and mind. Body and mind. Therefore the one who gives up his Karma-phala is a karma yogi. It means he looks equally upon both Sukha as well as Dukha.

Okay, then what about Jñāni? Completely he says the whole world is Mithyā. Certain words we have to understand very clearly. Keep this in mind always. There is no world other than body and mind. If you don't have identity with the body and mind, you will not have any world. Example, When you are in deep sleep, do you have body mind consciousness? Therefore there is no world. There is no world. So for a Jñāni the world is Mithyā. That means the body mind is Mithyā. Then every Mithyā, you understand what is Mithyā? Mithyā means unreal. Because you will get the real thing, if there is a shadow there must be an object.

No senses - No world. That's why in your deep sleep, you don't have any of these things. That is why you don't have any world at all. But what is there? When do you get the greatest happiness? Tell me. When do you get the greatest happiness? In deep sleep.

So there is something very interesting, you know? You are hungry. That means you are acutely aware of one part of the body. Then you eat food. As a result of eating food what happens? The sensation or awareness of that particular part of the body becomes completely absent. That means there is no activity. That is called Happiness.

When there is no body, there is bodily happiness. When there is no mind - mind happiness. When there is no body or mind - complete happiness. That's why we are so happy. Sukham aham aswapsam, I slept very happily. I did not know anything. Na kinchit avedisham.

( 05:04 mins )

These are our greatest psychological truths. Not only Vedāntic truths, psychological truths. In fact, there is no Vedānta excepting psychology. Vedānta starts with bondage. Bondage belongs to the mind. Solution also comes from the mind. When there is no mind, there is no bondage & there is no solution at all.

Do you know what is deep sleep? Let me put it this way. I am devoid of body mind. That is called deep sleep. When I get up Problems come.

You see this is the greatest mistake people commit. How they commit this mistake, I cannot figure it out. You are telling that I was completely unaware. Are you aware that you are unaware?

So that ‘I’ is not aware of non ‘I’. But it is fully aware of ‘This is ‘Me’. Follow that one? In deep Sleep ( So many people have these problems ), It's a complete awareness of me.

When I look at the table, ( this is a deep thought ) I forget myself. When there is no table thought, then I am aware of Myself. So this is the greatest truth we have to understand.

When I am alone, I am very happy. I hope you're following it. When I'm alone, I have no problem. No problem means not a zero experience, complete experience of Happiness is called…

Deha means the moment… You see if I take this wall out, complete sunlight will come in. What is limiting the sunlight? The walls. Deha, Mana, the body mind is like that. It puts a limit to my happiness. And that's why you remove a little bit of that limitation, You feel very happy.

Suppose you're very hungry. That is a limitation. You remove that hunger by eating food, and you say I'm very happy. What were you before happiness came? Unlimited happiness. Body mind is a limitation. I can only tell what I understand. It is up to you how much you take it further.

Happiness, Love, memory, and interest, all these are synonymous names. Whatever you are interested in that remains in your memory. Whatever you are interested in, and to the degree of your interest, your happiness also will increase. Your memory also will increase.

So my favorite example, a young man is walking. Another girl from the other side of the pavement smiles at him. He will never forget. Suppose she says my name is so & so, he will never forget. All examinations, Lessons he forgets. Why? Interest is there. Deep interest is there. And we cannot be… whatever we are interested in, it cannot but produce love. If you don't love something, it won't give you interest. and you won’t love something which will not give you happiness.

Can you love something which doesn't give you happiness, whether it is another human being, a book, a cinema, food, or shirt, or any other thing? I'm talking specifically about happiness. You will not love. Necessarily you may use it. Like I am using that soppu for getting rid of my jaundice, so bitter, so I have to disguise it with some yogurt and other things. So straight away, we don't eat it.

( 10:47 mins )

Sri Rāmakrishna, He may eat it. Sadāshiva Brahmendra may eat it. I will also eat it. Why? Because I have to eat. Given a choice, I will not. So that is what I am telling.

That which you love, you are sure it will give you happiness. And it will give you happiness, even if it is not a happy thing. My point is - there is happiness there so you love it - Not that way. You love it because it gives you happiness. The same thing may not give happiness to somebody else. Love, interest, memory, joy, concentration, these 5 things are synonymous.

Now what happens? Let me first give you an example of why we love something and why it gives happiness. True happiness doesn't lie anywhere. It is only my happiness.

First I'll give you an analogy. You keep a mirror in front of you, it is a very dirty mirror. How much of your reflection, as you are, can be seen there? The more dirty it is, the less you see yourself. If you can completely clean it, then there would be absolutely no difference between you, as you are, and the reflection. योऽसावसौ पुरुषः सोऽहमस्मि ( yo 'sāv asau puruṣaḥso'ham asmi ) Yeah until that, time you are God I am a devotee, because of the distance.

Okay now follows an example. You love a sweet. Then you eat this sweet. What happens? How does how does happiness comes from? Does it come from the sweet? No.

Now follows an example. You love a sweet, then you eat this sweet. What happens? How does happiness come from… Does it come from the Sweet? No! Where from is it coming? From yourself! But what is the sweet doing? It is removing the covering of your happiness by your thought, ‘I like to eat this sweet’. That desire. A desire comes like a black cloud. And that desire is removed by the object. And when that cloud is removed by the act of fulfilling that desire, then the happiness within you naturally flows out.

But then we mistake this happiness is coming from the object. Now you understand. ultimately it is the chaitanyananda which is actually coming.

Love and happiness are synonymous. It is oneness. Love is Oneness. When a mother loves her child, she may not be a psychologist, but she feels that anything that happens to the child is happening to me. That means that lady is identifying herself with the child.

Similarly Sri Rāmakrishna or Holy Mother, They love us because They are identified with us. We may not love them, Because, we are not identified with Them. In fact, we get bored. Suppose you are meditating. What is meditation? Trying to become one with Sri Rāmakrishna, isn't it? After half an hour what happens you get bored. That means instead of simply saying ‘O Rāmakrishna, you are a very boring person as far as I'm concerned’, we dare not say that. So this much happiness, this much meditation, is more than what you deserve.

Kamsa was the greatest devotee of Krishna That is why he was constantly fearful of Krishna. But what is the object of the fear?

( 15:19 mins )

Here is something very important. These are all important things for Sādhana. Here is a person who hates another person. This is hatred. Here is one person who fears another person, that is fear. But what is the object? You love somebody, there is an object. You fear somebody, there is another object. You hate somebody, there is another object. It doesn't depend upon whether you are loving or hating.

What is the object towards which your Love or hatred is directed. If it is God, It will release you. Why? Because, I tell you something very interesting, it is taking time. What is the nature of God? Freedom. What is the nature of God? Ānanda. Ānanda.

Suppose you hate God. About whom are you thinking? And what is the nature of God? Happiness, you're getting so much of happiness. And the more you think of hatred to God, the more happiness you are getting. What is the nature of God? Freedom! You become free from your hatred.

So, you love Him. You lust after Him, Kāma. But who is the object? God! If the object is another binding object, then it will double your bondage. Already you are bound. That object also will bind you more. But here is God…

I will give you two examples. One is Ānanda. Ānanda means freedom. So if you're free you get Ānanda. Freedom & Ānanda are synonymous. Can you understand that? I am elaborating it for this purpose. I will tell you how.

You get hungry. Same example. You get hungry. When you are hungry your mind is agitated, and that's a bondage. Then you eat food. What does the food to do to you? Used correctly, it removes your limitation, your bondage, of this desire. Removal of this desire is called freedom.

So God is freedom. You meditate upon God, you hate God, and you do anything with God, What is He going to do? Because, you are meditating, ultimately, upon whom? Freedom.

Because we cannot understand what is the dimension of Freedom, therefore we use the word God. That is where we bring in personality. Whatever it is - whether you hate, you fear, you love, you have devotion - What makes us either bound or free is not your feelings, but the object. Because the nature of the object will make you Free.

So we say, you know, somebody is frying some Vada. And there was a pot of ghee. Somehow this Vada slipped & fell into the hot ghee. Is it a good thing or bad thing? Hot ghee. This Vada now has become what Vada? Maddur Vada. Ghee Vada, which is even better isn’t it? So we are trying to fry ourselves in the world’s oil. Suddenly for some reason you got angry with God and you fell into that Ghee pot. What do you become?

You fall into sugar syrup, what will you become? Syrup. Suppose a fly falls into a sugar syrup, after that it solidifies, afterwards you eat it. Can you make any difference between the fly and sugar? Several mangoes the moment mango comes, you know, you eat. These worms grow in the mangoes. Practically they have become what? Mango! So you are not eating the insect, you are eating the mango, because they are eating only mango. They are also mango. You are also mango. After eating what do you become? Mango! I’m giving an illustration.

( 20:23 mins )

So love, freedom, happiness are synonymous words with memory, interest. Now you think over it. Is it clear? Okay, and at least for this class, I hope so.

'''Tyāgīśvara,''' we are talking about Tyāga. What is Tyāga? Anybody who gives up what is limiting.

Now here is another psychology, when I'm talking like this you have to note down certain important points. If I meditate upon some limited thing. Not only that thing is limited, a limited thing will make me also limited.

Simple example, you're making friendship with a fellow who is an idiot. If I make friendship with an idiot, what am I going to turn into? Idiot. If I cultivate company of Sat, what I am going to turn into? Sat. This is the cycle. Now you understand what is the effect of Sanga? So Sri Rāmakrishna gave some example, His own examples.

There are so many fossils available. Frozen living, what is called dead animals, without the least bit of degeneration. They found a Neandertals, a human being. They found a mammoth somewhere Arctic Range. And they found one small girl completely frozen, after 50,000, even more number of years. Now there is a possibility that she might be reconstructed also from the DNA. Because, if it is frozen the DNA is also not dead but it is frozen. Big Moral questions are coming. I don’t want to go into it.

What is my point now? That God is such an object. And you become That. Not only that.

I am giving you another very deep point. When I think of a chair… how do I think of a chair? I become one with the chair. You see when I'm looking at the chair… For example, this table, I'm only looking at this. I don't know what is here? Therefore for me the ignorance of the bottom part is there, unless I bend down and look at it.

So what is my point? That whenever we experience any object, we become totally identified with that object. This is the Indian philosophical theory of knowledge. How do we get knowledge of anything? Our whole mind like a mould goes and becomes that chair. I hope you understood?

Now when you think of any limited object, what are you going to become? Limited person. When you are thinking of God, What are you going to become? Unlimited.

That is why whether Kamsa feared him, Sisupāla, Dantavakra, hated Him. Yashodā, the Gopīs and Gopās, all loved Him, in various ways. One as a child. Another as a friend, another as a lover, etc., the object is completely God and they know that He is God.

Don't think Yashodā doesn’t know, because She has seen a miracle, that for seven days He was Keeping the whole Govardhana mountain. Like that His father asked Him, ‘Bābā Krishna, you bring my Chapels?’ ‘No, no, I am a small child. How can I carry such a huge weight?’ This fellow, happily, was holding the Govardhana. This is called Līlā. But We forget it.

So God - the idea that this is God - should be there. But God's grace is such that even if you don't know that He is God, but you have some idea about God, He will forgive the whole lot, He will make you Himself.

( 25:05 mins )

What is the psychology? If I want to know about the chair, I must become one with the chair. If I want to know about God, I must become one with God. Therefore you fear God, that is one way of thinking. Hate God, another way of thinking. And you Love God, that is another way of thinking. Any way, of dvesha - any way of thinking of God, it is only going to liberate you because you are going to become one with Him. I hope now it is clear.

This is related to our subject. What is it? '''Tyāgīśvara'''. Sri Rāmakrishna is called Tyāgīśvara. What did Holy Mother say? So some Disciple asked Holy Mother, Sri Rāmakrishna practiced so many spiritual disciplines as a Hindu, He.. Among Hindus means Purānas, Tāntrika, Vaidika.

* Among Purānas - Vaishnava, Shāktā and Siva Bhakti. Purānas means Bhakti.
* Tāntrika - 64 important primary scriptures of Tantra, Bhairavi Brahmani had made Him go through.
* Vaidika - What is Vaidika? Advaita Vedānta.

In everyone He succeeded. So is it not the greatest thing Sri Rāmakrishna had accomplished? Some devotee was remarking to Holy Mother. Instantaneously She said, ‘No, that is not the greatest thing. He did because He was insatiable. But His greatest quality is Tyāga. I have never seen in my life, anybody who is so much of a Tyāgi’.

What is Tyāga ultimately? Not giving up a chair, or not giving up… you know one man had 16 wives. After having 16 children or more he thought it is time to give up. One by one he was giving up.

So there was another person who was married only once, so the wife of that person started to ridicule him, ‘Look at the renunciation of that Fellow. 16 wives he is giving up one by one’ ( And you are nothing, that is what she meant ). Always wives admire only other fellows. So this Fellow said, he was going to take a bath. He had a towel. He said, ‘You are a mad cap. You don't know what is renunciation. He will never be able to keep up’. ‘At least he's better than you’. ‘You say so. All right pagli, bye’ - that with the towel he left, and never returned back. Afterwards whole life she was meditating, ‘Why did those words come out of my mouth?’

So what is Tyāga? Abhimāna Tyāga.

What is Abhimāna – body Abhimāna, mind Abhimāna. What else is there? The whole world is gone. If I am not the body mind, the whole world is gone. If I am not body conscious, I won't see any body. This is another insight. If I don't see mind, then I won't see anything in the world. Can you understand that?

Is Sri Rāmakrishna , Holy mother seeing a body? Yes they are seeing. You know how? Just as you see figures on the cinema.

Suppose somebody in a cinema, a fellow is saying I am hungry. Will you run taking some Rasagulla. What do you do? You enjoy it, because it is only a figure. Like that, I see everybody as a shadow. That's what's Sri Rāmakrishna was telling.

That ultimate knowledge, I am not the body mind is the characteristic of every Jīvan-Mukta. But in Sri Rāmakrishna it has reached the very Peak. That's why Sri Rāmakrishna… so many incidents are there, I'm just remembering. Once you know, He sat for food, with so many items, seven eight items. His own disciples - I tell you these disciples are unreliable fellows, outside they are doing like that, inside they are criticising.

So, His own disciple said, ‘O! This man He loves to eat so many varieties’. Not telling anything outside, as though is Gada, gada, with devotion - inside critical. What does it mean? ‘What the hell are you doing? I am also here. A Guru should be only drishti bhoga. Sishyas will be actual Bhogis’. It is for Prasad actually we are gathering around a Guru, you understand? And instead of that You are eating up.

( 30:28 mins )

Then Sri Rāmakrishna, He could read everybody’s mind, it is like things kept in a glass almirah. So He said, ‘Do you know why I keep all these things? My natural tendency is towards the impersonal. The moment there is nothing to hold Me, My mind, ooh like that, It will go into Samādhi. That's why I create artificial desires. I want to eat Shukto’. Shukto is a Bengali bitter dish. You have to eat it. And after that you don't want to eat anything else, if they are good Cooks. Otherwise afterwards you never want to eat it.

Once Sri Rāmakrishna said ‘I want to go to Calcutta to see some devotees’. Has He got desires? No! He wants to keep His mind on our level. For whose benefit? Our benefit. That is what is called Tyāgīśvara .

In the scriptures, there are four types of desires. All the objects fall into these 4 categories. Putreshana, Dāreshana, Vitteshana, lokeshana. Some people add one more Shastreshana. Eshana means intense desire. What is it?

Putreshana - I want a son. A father wants a son. Not a daughter. Because daughter is duhitah. Duhitah means one who milks the cow. But later on in Indian Society, she milks the whole family. Dowry. Dowry system.

So Putreshana. Why? In olden times people thought that if a man has got a son he will save him from a special hell called पुन्नाम्नो नरकाद् त्रायते इति पुत्रा: ( punnāmno narakād trāyate iti putrāha ) If a person doesn't have a male child, that fellow will go to hell. How does he go to hell? Because he will not be given Tarpana, you know monthly rites, all shraddha's etc. yearly. Some people do practically every day. And it is this which keeps the father from going to hell.

That means somebody to continue the traditions of the lineage. Bhagavad Gitā also, it refers, when wars take place, the men will be destroyed. Then there is nobody to uphold the… then they, all our ancestors, will attain to naraka.

That was one of the reasons Arjuna give to Krishna. First lecture was given by Arjuna to Krishna. Afterwards only Krishna took revenge. He never allowed him to open his mouth. Yeah. The whole first chapter is what? And a few shlokas of the second chapter is what? Arjuna’s defense of why he wants to renounce the world and not take part in the war. Now what are we talking about? Putreshana.

Then Dāreshana - In Vedic rituals as a house holder cannot perform rituals without Dharma-patni. That is why when Rāma had banished Sitā, He had to make a Golden Sitā in order to complete the Yajnas, Yāgas. That is why Dāra is necessary.

But the Vedas are also intelligent. They are covering up in the name of this. Every man will have a desire for enjoying a woman & vice-versa. But the main purpose is to beget the children and to perform the Yajnas and Yāgas. So a man will have a desire for Dāra. It is called Dāreshana.

Then Vitteshana. Man requires money. Vitta means wealth. Why wealth? For three purposes

# One has to enjoy life first purpose,
# One has to maintain the family, children, disciples is the second factor.
# Vitta is most important, wealth is most important, for performing rituals.

( 35:16 mins )

So all these things are necessary for the sake of what?

So Puthreshana, dhareshana, vitheshana. we have covered the three. there is a fourth Eshana., you know, what is the fourth Eshana? This is called lokeshana. Loka means not only this world but swarga, indra, prajapadhi, brihaspathi Etc higher worlds are there. Man wants attain to those higher worlds. why because man also wants to attain higher and still here and still higher happiness. So this is called lokeshana.

So this is how many how many desires we got four what are they? Puthreshana, dhareshana, vitheshana, lokeshana. There is one more shastreshana. Some swamis they want to go deep into the scriptures. They get so much of Joy. I had simple words. I love to read wonderful books.

Anybody doesn't love to read one wonderful books is a useless fellow. He is a stunted fellow. Because we have to expand our intellectual Grasp. That is very important for us.

So One who gives up all these five types of desires. He is a real Renouncer. anyone desire that fellow will be tightly bound to this world. So Sri Ramakrishna prayed to Mother, here is your Dharma, here is your adharma here is your good here is your evil - here is everything.

But I don't want anything mother. I want a high bakthi towards you I want motiveless devotion.

And so many people devotees, How can I get motiveless devotion. One second; next second. I have a desire to buy Tesla’s has electric car.

Yes. One of my disciples, Went and purchased 80,000 pounds Just walked in bought it. And when he came here he gave me a hundred rupees donation. I just laughed.

Which is blocking this fellow who wants a high Bakthi. He wants moksha. They don’t know what they are talking. Like mad caps, like drunken fellows they go on talking. What they are talking? What the right hand is doing the left hand does not know.

Now this is why will they say let not your left hand know what your right hand is to do, you know, what is the meaning of it? Whatever philanthropy or charity your right hand is doing. Let nobody know. not even the left hand - you forget it that I have done it. Otherwise of abhimana I did it. Let left hand not know means completely forget it. I have the capacity. God has given me the desire to do. I just do. it is God's money being given to God.

Swami Saradananadaji, sending one brahmachary for Relief work. And then the man asked how should we conduct the relief work? If I beautiful reply. Do you know what he said? the things you are Distributing among the poor people. They don't belong to you. Somebody is donating it and you are giving.

So somebody's property is being given to somebody else. But where do you come in? Give it lovingly, not expecting anything. And Whatever be their reaction not have an Abi Mana. Somebody says you gave that said of better saree, you gave me a rotten saree.

I am telling from my personal experience, Bangladesh 1971 I I was at Sirajganj. So we collected some old Sarees, second hand sarees, very good sarees. And was Distributing one fellow came said, “ to that person to that lady you gave such beautiful Saree. And then to my wife you're giving a third-class Saree why this discrimination?

At least he only criticized me that much. my Swami Gokulananda, He said you liked her - that lady, That's why you gave a better saree.(thundering outburst of laughter from the audience)

I was happy he did not make charged me with that. You see people are there. That is why, Easwar Chandra Vidyasagar used to say, one day he was walking, with his friend. His friend said such and such a person is abusing you. Easwar Chandra Vidyasagar said I don't remember having done any good to him. Why is he is abusing me?

That means what? If you do something good only they will abuse you. if you don't do any good, they will forget you immediately. This fellow is not worth even considering. the other fellow. He could have given a little more.

We have got a beautiful saying in Telugu. A beggar has come. And the household are not there is a measuring vessel and he filled it up with some Dan and he gives that's the way is there a hole in that? Okay, what are we talking..Puthreshana, dhareshana, vitheshana, lokeshana and shastreshana. One who gives up These things he is a real jagadiswara.

but there is a psychology here if we want to give up something. We will never be able to give up unless we are hoping to get something better. So what is that better thing here only God and a person who knows that this is a better thing only then you will be able to give this is another deep insight. unless you are sure you're going to get something better. You cannot simply give up something which is an inferior quality. I don't know the whether I told you this story at really beautiful story.

There was a poor man if He wanted to become rich so he went to a sadhu. Local sadhu. How can I become rich please show me the way. He said, yes, you see the mountain in front of your village on the top of that mountain is a sadhu another holy man lives. I heard that he has a what you call Rasa Vedhi,(Sparasa Vedhi) That which you turns Metals into gold. Philosopher’s stone. I do not know why it is called Philosopher’s stone - philosopher doesn't want those things.

Anyway, philosopher Stones. I heard he has got, you can go and ask him if he has got he will give it to you. So this fellow had to take three days to climb. He climbed, found out this sadhu, this sadhu for another for 50 years that sadhu had not seen another human being.

He was very happy. What can I do? What brings you here? Very frankly he said, I want to become rich. I heard that you have this philosopher's stone “Sparsa Vedhi” it is called.

((The philosopher's stone, more properly philosophers' stone or stone of the philosophers (Latin: lapis philosophorum) is a legendary alchemical substance capable of turning base metals such as mercury into gold (chrysopoeia, from the Greek χρυσός khrusos, "gold", and ποιεῖν poiēin, "to make") or silver.))

((Fullmetal alchemist, Philosophers stone ...pinterest.com))

“Sparsa Vedhi”. They will become the moment you touch any metal will turn into gold. So, can you please, Sir, give it to me?

The Sadhu said I have got one Good news and one bad news. The bad news is, the moment I came here, I just threw it away.

The good news is after I threw it away, Nobody had ever come here. So it should be lying down somewhere. So you can go search for it? So this you should be praised and the man went searched within a short time. He got something there are some useless Metals nearby. He touched it. It immediately turned into gold!!

And he came and made sashtanga pranam and said I am so grateful to you and then may be three pranams. But he started coming down for three days. He had to come down. Three days. He was not having sleep. Now. What shall I do? I will turn metal into gold. I resell it. I become a rich man. Where do I buy a land? Where do I buy some buildings? Whom am I going to marry? And what is she going to demand etc, etc, all “gonthemma korikalu”.

Three days. After three days, He got exhausted fell asleep for the first time. Got up with fresh mind became calm and quiet then he said “array this person had it for 50 years. He gave it up. No fool will give it up anything unless he's a fool unless he's getting something much more valuable.

I must find out immediately again another three days and they sadhu asked him, what brings you here. Then he said you sir you had this you give this up? You must have got something much more precious than this. The sadhu said yes, do you want to have that something more precious. He said yes, throw that out. I will tell you. until you throw it out. I will know that it is only idle curiosity you don't want.

So that fellow threw it out. Then he told him about “God” and that is the greatest Labha anybody can have.

This is what Sri Ramakrishna says, all this clever fellows were like crows learning a growth from morning till evening runs after what. Only filth. A real clever fellow is one who gives up all these things and he will only thinks on one thing. What is that - nothing but God. What a beautiful thing. This idea is. So Sri Ramakrishna is unparalleled thyaga, first.

Second if we want to give up, we can give up but it will come as a result of tremendous effort. For Sri Ramakrishna it came effortlessly. As if it is very natural; as if he was born with the love of God. Some people you see from the very beginning. So that is why Swami Vivekananda he had not simply like a poet he sat down and wrote. He meditated years and years and years upon Takur, condensed the essence of his meditation and this is the result. And as I said Oh swamij, Saptha Rishi, rishi, From rishi’s mouth. Nothing else Will come excepting Upanishad.

What is Upanishad ? that which destroys worldly bondage is called Upanishad. That is why Sri Ramakrishna’s gospel is a vedha. Upanishad. Yeah.

Haynaravara. Last class I mentioned, every human being is not yet fit to be called a human being so there are three Nature's. Thalassic nature, rajasika nature and Sathvika nature. Human beings are divided into three categories. Rakshasa or Asura, manusha, and deivika.

In the Upanishad, There is a story. chandogya Upanishad. There is a story Rakshasas, asuras And human beings manusha and the Devathas has all of them prayed to prajapadhi – Brahma, guide us enlighten us. Give us some thing. And his teaching came in the form of a thunder.

What is the Dha, Dha, Dha- then prajapadhi asked asuras –Did you understand what I said. Yes, Sir, made Pranam & Departed. He asked human beings did you understand What I said. Yes Sir. They made pranams and departed. The Devathas they were asked do you do understand? They made pranams and departed. So the Upanishad is explained. What is it explaining?

What is the nature of Rakshasas, cruelty. Therefore overcome cruelty with it opposite quality. What is that opposite quality. Dhaya. Dayadhwam, Dayadhwam, Dayadhwam. Be compassionate, Be kind and compassionate.

What is the nature of human beings miserliness? What is the opposite of miserliness? Generosity Dhanadwam, Dhanadwam, Dhanadwam. what does it mean Dheeyatham, Dheeyatham, Dheeyatham . give give give give up you.

And then what is the Nature of Devathas? Unlimited enjoyment. So Damayadham- Damadhwam, Damadhwam, Damadhwam. Control of the sense organs is called dama.

So we are talking about human beings every human being suffers from many complexes. Of these complexes psychologist divide this complex into 2 categories. What are they. inferiority and superiority. It is a big subject. I will deal only in brief.. The first this complexion comes from the body. What is the body? Somebody is tall, hefty, strong when he sees a cookja a dwarf? He feels Superior, he may not express it. He feels be real. If, a person is very beautiful and he encounters an ugly person. A rich person and Learned person. Body and quality.

This is called superiority complex. There are two types of superiority complex. Some people really have those things.

And They don't have a right but they feel Superior. Some people don't have but feel Superior. Understand now. Similarly inferiority complex. Then you took up only when you are. You're walking and you took your to look up your companion. How do you feel?

Inferior. So there was this fellow who are suffering who thought he was suffering from inferiority complex . He went to a psychiatrist. And got treatment for three years. After three years psychiatrist said I'm terminating your treatment patient gabar agaya. I have not been cured of my ailment, I still feel very inferior. It is only after three years, I discovered you are not suffering from inferiority complex you are inferior. ( Big Laughter)For that there is no cure.

Complex can be overcome, but this fellow. painful. So we are all suffering lack of self-confidence and lack of willpower. These are all complexes. Most of the people Suffering from Psychiatric problems other either Superior 30 complex the whole cosmetic Industry is based upon what?

Inferiority complex. My nose it is like that. I What to make it like that. This fellow brings one chisel and hammer to and fit and then stitches it. Are you happy? Mm mm mm…Yeah, like that he tells. I've seen it at that film.BBC. All these things they show very nicely.

So inferiority complex. Sri Ramakrishna feels neither inferior or Superior. Why because he never considered himself and yet he knows this is a Divine body. Divinity is fully manifest in this particular body. So the nar‧avara. But there is something else. Previously psychology used to deal it started. What is the cause of mental diseases? First find out diagnose and then find out a way to cure the person from that. From physical Medical Science also, how did it start?

Man is suffering from physical some diseases. Find out the cause. Try to help the person and that was the goal. Now completely changed. What is it? What is the optimum physical health? What is a of optimum Mental Health?

Carl Ransom Rogers (January 8, 1902 – February 4, 1987),Abraham Maslow.( April 1, 1908 – June 8, 1970) Karen All these peoples latest it is to means not very latest Erik Erikson - from all these fellows have devoted their entire lives to define What is the nature personality?

In today's class. I'm just going to out read out the outline and then if there is anything we can discuss it later on.

So much meaning I find in this is no less than studying. Upanishads. . Yeah, we are here. We are not even nature human beings. We are not what are we so I'm According to Swami Vivekananda touch-me-not plants. Is somebody even touches with the breath-we will shrink.

You Understand what I'm talking about. So sensitive we have become somebody looks at you. You feel bad. Somebody doesn't look at you, you feel bad. if somebody smiles at you feel bad. If somebody doesn't smile at you, you feel bad.. Does not talk with you for everything you feel bad. Oh! Rama!

Okay.

I will just read out.

Characteristics of a Nature personality - Nature person has a thorough knowledge of the workings of his mind is completely aware of what is going on in his mind second. He knows his assets and liabilities. He knows what are his good points. Also, what is it deficient in not imagining he knows it. He becomes an integrated personality. Swami Yathiswaranandaji M in that book marvelous book meditation and spiritual life one whole chapter has been devoted to this particular subject. What is it? Integration of personality.

The subconscious the unconscious and the conscious and the super conscious must be completely integrated other ways, but does he become split personality? You know me around we all suffer from what is called if MB PCS cmps MPS multiple personality syndrome Multiple Market because at home, we are somebody in the office. We are somebody and in the club, we are somebody there is no integration that is why. So many mental problems are coming. So a nature person becomes totally integrated. I think I have also mentioned it earlier something very important.

Or do you that according to William James when a Christian becomes converted that conversion takes place?

In three ways three characteristics, you know, what is that first? He becomes integrated for Life converted for Life. Secondly. It is always a journey from the lower to the higher and thirdly his. Sorry.

I got here, but you're talking especially find out what it is. Okay.

And thirdly the person's inner and outer personality. There will be no split. What does that mean? That means if he is spiritual inside his spiritual also outside. So what are what is we doing? Like they say in and marvadi’ s shop. Visiting their front there will be Krishna picture player every day morning is known he opens he lights of the incense and does it. But if any B the money transaction has to take place and B has to be converted into w.

He will turn Krishna’s picture towards the wall. Finishes his transaction Turns smilingly The photo of Krishna Hare Krishna did not know anything about it. So when we are in the temple or Saints not really sensitive people also there are devils. They go on talking. From the back And the children are making so much of noise. And some fellow is coughing out who asked you to venue are coughing coughs of money. Why are you passing ordinary Cough - infectious, cough?

You know English word coffee giving out. He never brings any money not even chilli kasu. So he is creating so much of disturbance to other people. He is not even aware of that. Anyway, but I'm not talking about it when a person comes completely converted. Then the third but it is between the inner and the outer absolutely integrated. The unconscious subconscious and conscious and the super conscious the spiritual and the secular the body and mind completely they must be integrated. Then nature person accepts himself loves himself and takes upon responsibility for himself. He doesn't blame anybody if I am here today this way with responsible. I am responsible. So I must make effort if I want to become better upon myself.

He has a clearly defined philosophy and goal in life. He lives in the present taking the past and the future into consideration and learning their lessons. His steadfast is optimistic cheerful but realistic attitude towards life and world. He suffers neither from a superiority nor an inferiority complex. He has sufficient self-control to sacrifice weaknesses and defects. He constantly strives to improve himself without getting frustrated. He always Tries to see the best in others. He forgives himself and others. He integrates evil and suffering as stepping stones to a better life.

He has a place a definite routine for everything in life. He can objectify himself called self-objectification. Understand. he can look at himself as others are looking at himself. he has a keen sense of humor without becoming a buffoon. Nature people have a very realistic self image of what they can do and are not threatened by their weaknesses. They are also able to laugh at their weaknesses and we'll close this talk with one particular quotation. Somebody had quipped I don't know who - he quipped if anybody has the ability to laugh at himself, He will never lack entertainment in his life.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 08 on 09 June 2019

2024-08-08T07:31:07Z

R verma:

So we are discussing ‘khaṇḍana bhava bandhana’. When Swāmiji composed this hymn, nothing but the Upanishads have been put in this particular form. For every word, we can find one equivalent Upanishadic word. We have already given some references.

'''Tyāgīśvara he naravara dehapade anurāg''' - This is what we will discuss now.

'''Tyāgīśvara – He is the emperor of renunciation'''. What is renunciation? Giving up complete attachment that is called renunciation.

So the first meaning of renunciation is Deha, Mana, Abhimāna Tyāga - I am the body, I am the Mind - Whether a person is a devotee or he is a Jñāni or Yogi. So, how does it…

If he is a Karma Yogi, he gives up attachment to the result. Results always come in two forms. Results of actions come only in two forms. What are they? Sukha and Dukha. So Sukha and Dukha affect whom? Only the body and mind. Body and mind. Therefore the one who gives up his Karma-phala is a karma yogi. It means he looks equally upon both Sukha as well as Dukha.

Okay, then what about Jñāni? Completely he says the whole world is Mithyā. Certain words we have to understand very clearly. Keep this in mind always. There is no world other than body and mind. If you don't have identity with the body and mind, you will not have any world. Example, When you are in deep sleep, do you have body mind consciousness? Therefore there is no world. There is no world. So for a Jñāni the world is Mithyā. That means the body mind is Mithyā. Then every Mithyā, you understand what is Mithyā? Mithyā means unreal. Because you will get the real thing, if there is a shadow there must be an object.

No senses - No world. That's why in your deep sleep, you don't have any of these things. That is why you don't have any world at all. But what is there? When do you get the greatest happiness? Tell me. When do you get the greatest happiness? In deep sleep.

So there is something very interesting, you know? You are hungry. That means you are acutely aware of one part of the body. Then you eat food. As a result of eating food what happens? The sensation or awareness of that particular part of the body becomes completely absent. That means there is no activity. That is called Happiness.

When there is no body, there is bodily happiness. When there is no mind - mind happiness. When there is no body or mind - complete happiness. That's why we are so happy. Sukham aham aswapsam, I slept very happily. I did not know anything. Na kinchit avedisham.

( 05:04 mins )

These are our greatest psychological truths. Not only Vedāntic truths, psychological truths. In fact, there is no Vedānta excepting psychology. Vedānta starts with bondage. Bondage belongs to the mind. Solution also comes from the mind. When there is no mind, there is no bondage & there is no solution at all.

Do you know what is deep sleep? Let me put it this way. I am devoid of body mind. That is called deep sleep. When I get up Problems come.

You see this is the greatest mistake people commit. How they commit this mistake, I cannot figure it out. You are telling that I was completely unaware. Are you aware that you are unaware?

So that ‘I’ is not aware of non ‘I’. But it is fully aware of ‘This is ‘Me’. Follow that one? In deep Sleep ( So many people have these problems ), It's a complete awareness of me.

When I look at the table, ( this is a deep thought ) I forget myself. When there is no table thought, then I am aware of Myself. So this is the greatest truth we have to understand.

When I am alone, I am very happy. I hope you're following it. When I'm alone, I have no problem. No problem means not a zero experience, complete experience of Happiness is called…

Deha means the moment… You see if I take this wall out, complete sunlight will come in. What is limiting the sunlight? The walls. Deha, Mana, the body mind is like that. It puts a limit to my happiness. And that's why you remove a little bit of that limitation, You feel very happy.

Suppose you're very hungry. That is a limitation. You remove that hunger by eating food, and you say I'm very happy. What were you before happiness came? Unlimited happiness. Body mind is a limitation. I can only tell what I understand. It is up to you how much you take it further.

Happiness, Love, memory, and interest, all these are synonymous names. Whatever you are interested in that remains in your memory. Whatever you are interested in, and to the degree of your interest, your happiness also will increase. Your memory also will increase.

So my favorite example, a young man is walking. Another girl from the other side of the pavement smiles at him. He will never forget. Suppose she says my name is so & so, he will never forget. All examinations, Lessons he forgets. Why? Interest is there. Deep interest is there. And we cannot be… whatever we are interested in, it cannot but produce love. If you don't love something, it won't give you interest. and you won’t love something which will not give you happiness.

Can you love something which doesn't give you happiness, whether it is another human being, a book, a cinema, food, or shirt, or any other thing? I'm talking specifically about happiness. You will not love. Necessarily you may use it. Like I am using that soppu for getting rid of my jaundice, so bitter, so I have to disguise it with some yogurt and other things. So straight away, we don't eat it.

( 10:47 mins )

Sri Rāmakrishna, He may eat it. Sadāshiva Brahmendra may eat it. I will also eat it. Why? Because I have to eat. Given a choice, I will not. So that is what I am telling.

That which you love, you are sure it will give you happiness. And it will give you happiness, even if it is not a happy thing. My point is - there is happiness there so you love it - Not that way. You love it because it gives you happiness. The same thing may not give happiness to somebody else. Love, interest, memory, joy, concentration, these 5 things are synonymous.

Now what happens? Let me first give you an example of why we love something and why it gives happiness. True happiness doesn't lie anywhere. It is only my happiness.

First I'll give you an analogy. You keep a mirror in front of you, it is a very dirty mirror. How much of your reflection, as you are, can be seen there? The more dirty it is, the less you see yourself. If you can completely clean it, then there would be absolutely no difference between you, as you are, and the reflection. योऽसावसौ पुरुषः सोऽहमस्मि ( yo 'sāv asau puruṣaḥso'ham asmi ) Yeah until that, time you are God I am a devotee, because of the distance.

Okay now follows an example. You love a sweet. Then you eat this sweet. What happens? How does how does happiness comes from? Does it come from the sweet? No.

Now follows an example. You love a sweet, then you eat this sweet. What happens? How does happiness come from… Does it come from the Sweet? No! Where from is it coming? From yourself! But what is the sweet doing? It is removing the covering of your happiness by your thought, ‘I like to eat this sweet’. That desire. A desire comes like a black cloud. And that desire is removed by the object. And when that cloud is removed by the act of fulfilling that desire, then the happiness within you naturally flows out.

But then we mistake this happiness is coming from the object. Now you understand. ultimately it is the chaitanyananda which is actually coming.

Love and happiness are synonymous. It is oneness. Love is Oneness. When a mother loves her child, she may not be a psychologist, but she feels that anything that happens to the child is happening to me. That means that lady is identifying herself with the child.

Similarly Sri Rāmakrishna or Holy Mother, They love us because They are identified with us. We may not love them, Because, we are not identified with Them. In fact, we get bored. Suppose you are meditating. What is meditation? Trying to become one with Sri Rāmakrishna, isn't it? After half an hour what happens you get bored. That means instead of simply saying ‘O Rāmakrishna, you are a very boring person as far as I'm concerned’, we dare not say that. So this much happiness, this much meditation, is more than what you deserve.

Kamsa was the greatest devotee of Krishna That is why he was constantly fearful of Krishna. But what is the object of the fear?

( 15:19 mins )

Here is something very important. These are all important things for Sādhana. Here is a person who hates another person. This is hatred. Here is one person who fears another person, that is fear. But what is the object? You love somebody, there is an object. You fear somebody, there is another object. You hate somebody, there is another object. It doesn't depend upon whether you are loving or hating.

What is the object towards which your Love or hatred is directed. If it is God, It will release you. Why? Because, I tell you something very interesting, it is taking time. What is the nature of God? Freedom. What is the nature of God? Ānanda. Ānanda.

Suppose you hate God. About whom are you thinking? And what is the nature of God? Happiness, you're getting so much of happiness. And the more you think of hatred to God, the more happiness you are getting. What is the nature of God? Freedom! You become free from your hatred.

So, you love Him. You lust after Him, Kāma. But who is the object? God! If the object is another binding object, then it will double your bondage. Already you are bound. That object also will bind you more. But here is God…

I will give you two examples. One is Ānanda. Ānanda means freedom. So if you're free you get Ānanda. Freedom & Ānanda are synonymous. Can you understand that? I am elaborating it for this purpose. I will tell you how.

You get hungry. Same example. You get hungry. When you are hungry your mind is agitated, and that's a bondage. Then you eat food. What does the food to do to you? Used correctly, it removes your limitation, your bondage, of this desire. Removal of this desire is called freedom.

So God is freedom. You meditate upon God, you hate God, and you do anything with God, What is He going to do? Because, you are meditating, ultimately, upon whom? Freedom.

Because we cannot understand what is the dimension of Freedom, therefore we use the word God. That is where we bring in personality. Whatever it is - whether you hate, you fear, you love, you have devotion - What makes us either bound or free is not your feelings, but the object. Because the nature of the object will make you Free.

So we say, you know, somebody is frying some Vada. And there was a pot of ghee. Somehow this Vada slipped & fell into the hot ghee. Is it a good thing or bad thing? Hot ghee. This Vada now has become what Vada? Maddur Vada. Ghee Vada, which is even better isn’t it? So we are trying to fry ourselves in the world’s oil. Suddenly for some reason you got angry with God and you fell into that Ghee pot. What do you become?

You fall into sugar syrup, what will you become? Syrup. Suppose a fly falls into a sugar syrup, after that it solidifies, afterwards you eat it. Can you make any difference between the fly and sugar? Several mangoes the moment mango comes, you know, you eat. These worms grow in the mangoes. Practically they have become what? Mango! So you are not eating the insect, you are eating the mango, because they are eating only mango. They are also mango. You are also mango. After eating what do you become? Mango! I’m giving an illustration.

( 20:23 mins )

So love, freedom, happiness are synonymous words with memory, interest. Now you think over it. Is it clear? Okay, and at least for this class, I hope so.

'''Tyāgīśvara,''' we are talking about Tyāga. What is Tyāga? Anybody who gives up what is limiting.

Now here is another psychology, when I'm talking like this you have to note down certain important points. If I meditate upon some limited thing. Not only that thing is limited, a limited thing will make me also limited.

Simple example, you're making friendship with a fellow who is an idiot. If I make friendship with an idiot, what am I going to turn into? Idiot. If I cultivate company of Sat, what I am going to turn into? Sat. This is the cycle. Now you understand what is the effect of Sanga? So Sri Rāmakrishna gave some example, His own examples.

There are so many fossils available. Frozen living, what is called dead animals, without the least bit of degeneration. They found a Neandertals, a human being. They found a mammoth somewhere Arctic Range. And they found one small girl completely frozen, after 50,000, even more number of years. Now there is a possibility that she might be reconstructed also from the DNA. Because, if it is frozen the DNA is also not dead but it is frozen. Big Moral questions are coming. I don’t want to go into it.

What is my point now? That God is such an object. And you become That. Not only that.

I am giving you another very deep point. When I think of a chair… how do I think of a chair? I become one with the chair. You see when I'm looking at the chair… For example, this table, I'm only looking at this. I don't know what is here? Therefore for me the ignorance of the bottom part is there, unless I bend down and look at it.

So what is my point? That whenever we experience any object, we become totally identified with that object. This is the Indian philosophical theory of knowledge. How do we get knowledge of anything? Our whole mind like a mould goes and becomes that chair. I hope you understood?

Now when you think of any limited object, what are you going to become? Limited person. When you are thinking of God, What are you going to become? Unlimited.

That is why whether Kamsa feared him, Sisupāla, Dantavakra, hated Him. Yashodā, the Gopīs and Gopās, all loved Him, in various ways. One as a child. Another as a friend, another as a lover, etc., the object is completely God and they know that He is God.

Don't think Yashodā doesn’t know, because She has seen a miracle, that for seven days He was Keeping the whole Govardhana mountain. Like that His father asked Him, ‘Bābā Krishna, you bring my Chapels?’ ‘No, no, I am a small child. How can I carry such a huge weight?’ This fellow, happily, was holding the Govardhana. This is called Līlā. But We forget it.

So God - the idea that this is God - should be there. But God's grace is such that even if you don't know that He is God, but you have some idea about God, He will forgive the whole lot, He will make you Himself.

( 25:05 mins )

What is the psychology? If I want to know about the chair, I must become one with the chair. If I want to know about God, I must become one with God. Therefore you fear God, that is one way of thinking. Hate God, another way of thinking. And you Love God, that is another way of thinking. Any way, of dvesha - any way of thinking of God, it is only going to liberate you because you are going to become one with Him. I hope now it is clear.

This is related to our subject. What is it? '''Tyāgīśvara'''. Sri Rāmakrishna is called Tyāgīśvara. What did Holy Mother say? So some Disciple asked Holy Mother, Sri Rāmakrishna practiced so many spiritual disciplines as a Hindu, He.. Among Hindus means Purānas, Tāntrika, Vaidika.

* Among Purānas - Vaishnava, Shāktā and Siva Bhakti. Purānas means Bhakti.
* Tāntrika - 64 important primary scriptures of Tantra, Bhairavi Brahmani had made Him go through.
* Vaidika - What is Vaidika? Advaita Vedānta.

In everyone He succeeded. So is it not the greatest thing Sri Rāmakrishna had accomplished? Some devotee was remarking to Holy Mother. Instantaneously She said, ‘No, that is not the greatest thing. He did because He was insatiable. But His greatest quality is Tyāga. I have never seen in my life, anybody who is so much of a Tyāgi’.

What is Tyāga ultimately? Not giving up a chair, or not giving up… you know one man had 16 wives. After having 16 children or more he thought it is time to give up. One by one he was giving up.

So there was another person who was married only once, so the wife of that person started to ridicule him, ‘Look at the renunciation of that Fellow. 16 wives he is giving up one by one’ ( And you are nothing, that is what she meant ). Always wives admire only other fellows. So this Fellow said, he was going to take a bath. He had a towel. He said, ‘You are a mad cap. You don't know what is renunciation. He will never be able to keep up’. ‘At least he's better than you’. ‘You say so. All right pagli, bye’ - that with the towel he left, and never returned back. Afterwards whole life she was meditating, ‘Why did those words come out of my mouth?’

So what is Tyāga? Abhimāna Tyāga.

What is Abhimāna – body Abhimāna, mind Abhimāna. What else is there? The whole world is gone. If I am not the body mind, the whole world is gone. If I am not body conscious, I won't see any body. This is another insight. If I don't see mind, then I won't see anything in the world. Can you understand that?

Is Sri Rāmakrishna , Holy mother seeing a body? Yes they are seeing. You know how? Just as you see figures on the cinema.

Suppose somebody in a cinema, a fellow is saying I am hungry. Will you run taking some Rasagulla. What do you do? You enjoy it, because it is only a figure. Like that, I see everybody as a shadow. That's what's Sri Rāmakrishna was telling.

That ultimate knowledge, I am not the body mind is the characteristic of every Jīvan-Mukta. But in Sri Rāmakrishna it has reached the very Peak. That's why Sri Rāmakrishna… so many incidents are there, I'm just remembering. Once you know, He sat for food, with so many items, seven eight items. His own disciples - I tell you these disciples are unreliable fellows, outside they are doing like that, inside they are criticising.

So, His own disciple said, ‘O! This man He loves to eat so many varieties’. Not telling anything outside, as though is Gada, gada, with devotion - inside critical. What does it mean? ‘What the hell are you doing? I am also here. A Guru should be only drishti bhoga. Sishyas will be actual Bhogis’. It is for Prasad actually we are gathering around a Guru, you understand? And instead of that You are eating up.

Then Sri Rāmakrishna, He could read everybody’s mind like things kept in a glass almirah. So He said, ‘Do you know why I keep all these things? by natural tendency is towards the impersonal. The moment there is nothing to hold Me, My mind, ooh like that, It will go into Samādhi. That's why I create artificial desires’.

( 30:57 mins )

I want to eat soppu, to show that you know better than God Ādhibhauthika very beautifully. They make your to eat it after that. You don't want to eat anything if they are good Cooks otherwise afterwards you never want to eat it.

Once Sri Rāmakrishna said ‘I want to go to Calcutta to see some devotees’. Has He got desires? No! He wants to keep His mind on our level for whose benefit? Our benefit. That is what is called Jagadīshvara.

In the scriptures, there are four types of desires. All the objects fall into these 4 categories. Putreshana, Dharmeshana, Vitteshana, lokeshana some people add one more Shastreshana. Eshana means intense desire. Putreshana - I want a son.

A father wants a son; not a daughter. Because daughter is duhitah – means one who milks the cow, but later on in Indian Society, she milks the whole family. Dowry. Dowry system.

So Putreshana. Why? In olden times people thought that if a man has got a son he will save him from a special hell called पुन्नाम्नो नरकाद् यस्मात् त्रायते पितरं सुतः ( punnāmno narakād yasmāt trāyate pitaraṃ sutaḥ ) If a person doesn't have a male child, that fellow will go to hell. How does he go to hell? Because he will not be given Tarpana, you know monthly rites all shraddha's Etc. Yearly. Some people do practically every day. And it is this which keeps the father from going to hell.

That means somebody to continue the traditions of the lineage. Bhagavad Gitā also, it refers when wars take place, the men will be destroyed. Then there is nobody to uphold the then they all our ancestors relating to naraka.

Those are the reasons Arjuna give to Sri Krishna. First lecture was given by Arjuna. Afterwards only Krishna took revenge. He never allowed him to open his mouth. Yeah. The whole first chapter is what? And a few shlokas of the second chapter. What Arjuna’s defense of why he wants to renounce the world and not take part in the war. now? What are we talking about? Putreshana.

Then Dharmeshana when somebody is in Vedic rituals as a house holder cannot perform rituals without Dharma Pathnee That is why Rama had banished Sita. So he has to make a Golden Sita in order to complete the yagnas Yagas. That is why Dhara is necessary.

But the Vedas are also intelligent. They are covering up. In the name of this every man really will have a desire for enjoying a woman & voice versa. There, but the main purpose is to be get the children and to perform the yagnas & Yagas. So a man will have a desire for Dhara. It is called Dhareshana.

Then - viththeshana. Man requires money? Viththa means wealth. Why wealth for two purposes, but three purposes one has to enjoy life first purpose,

One has to maintain the family, children, Disciples is the second factor. Viththa is most important wealth is most important for performing rituals. So all these things are necessary for the sake of what?

So Puthreshana, dhareshana, vitheshana. we have covered the three. there is a fourth Eshana., you know, what is the fourth Eshana? This is called lokeshana. Loka means not only this world but swarga, indra, prajapadhi, brihaspathi Etc higher worlds are there. Man wants attain to those higher worlds. why because man also wants to attain higher and still here and still higher happiness. So this is called lokeshana.

So this is how many how many desires we got four what are they? Puthreshana, dhareshana, vitheshana, lokeshana. There is one more shastreshana. Some swamis they want to go deep into the scriptures. They get so much of Joy. I had simple words. I love to read wonderful books.

Anybody doesn't love to read one wonderful books is a useless fellow. He is a stunted fellow. Because we have to expand our intellectual Grasp. That is very important for us.

So One who gives up all these five types of desires. He is a real Renouncer. anyone desire that fellow will be tightly bound to this world. So Sri Ramakrishna prayed to Mother, here is your Dharma, here is your adharma here is your good here is your evil - here is everything.

But I don't want anything mother. I want a high bakthi towards you I want motiveless devotion.

And so many people devotees, How can I get motiveless devotion. One second; next second. I have a desire to buy Tesla’s has electric car.

Yes. One of my disciples, Went and purchased 80,000 pounds Just walked in bought it. And when he came here he gave me a hundred rupees donation. I just laughed.

Which is blocking this fellow who wants a high Bakthi. He wants moksha. They don’t know what they are talking. Like mad caps, like drunken fellows they go on talking. What they are talking? What the right hand is doing the left hand does not know.

Now this is why will they say let not your left hand know what your right hand is to do, you know, what is the meaning of it? Whatever philanthropy or charity your right hand is doing. Let nobody know. not even the left hand - you forget it that I have done it. Otherwise of abhimana I did it. Let left hand not know means completely forget it. I have the capacity. God has given me the desire to do. I just do. it is God's money being given to God.

Swami Saradananadaji, sending one brahmachary for Relief work. And then the man asked how should we conduct the relief work? If I beautiful reply. Do you know what he said? the things you are Distributing among the poor people. They don't belong to you. Somebody is donating it and you are giving.

So somebody's property is being given to somebody else. But where do you come in? Give it lovingly, not expecting anything. And Whatever be their reaction not have an Abi Mana. Somebody says you gave that said of better saree, you gave me a rotten saree.

I am telling from my personal experience, Bangladesh 1971 I I was at Sirajganj. So we collected some old Sarees, second hand sarees, very good sarees. And was Distributing one fellow came said, “ to that person to that lady you gave such beautiful Saree. And then to my wife you're giving a third-class Saree why this discrimination?

At least he only criticized me that much. my Swami Gokulananda, He said you liked her - that lady, That's why you gave a better saree.(thundering outburst of laughter from the audience)

I was happy he did not make charged me with that. You see people are there. That is why, Easwar Chandra Vidyasagar used to say, one day he was walking, with his friend. His friend said such and such a person is abusing you. Easwar Chandra Vidyasagar said I don't remember having done any good to him. Why is he is abusing me?

That means what? If you do something good only they will abuse you. if you don't do any good, they will forget you immediately. This fellow is not worth even considering. the other fellow. He could have given a little more.

We have got a beautiful saying in Telugu. A beggar has come. And the household are not there is a measuring vessel and he filled it up with some Dan and he gives that's the way is there a hole in that? Okay, what are we talking..Puthreshana, dhareshana, vitheshana, lokeshana and shastreshana. One who gives up These things he is a real jagadiswara.

but there is a psychology here if we want to give up something. We will never be able to give up unless we are hoping to get something better. So what is that better thing here only God and a person who knows that this is a better thing only then you will be able to give this is another deep insight. unless you are sure you're going to get something better. You cannot simply give up something which is an inferior quality. I don't know the whether I told you this story at really beautiful story.

There was a poor man if He wanted to become rich so he went to a sadhu. Local sadhu. How can I become rich please show me the way. He said, yes, you see the mountain in front of your village on the top of that mountain is a sadhu another holy man lives. I heard that he has a what you call Rasa Vedhi,(Sparasa Vedhi) That which you turns Metals into gold. Philosopher’s stone. I do not know why it is called Philosopher’s stone - philosopher doesn't want those things.

Anyway, philosopher Stones. I heard he has got, you can go and ask him if he has got he will give it to you. So this fellow had to take three days to climb. He climbed, found out this sadhu, this sadhu for another for 50 years that sadhu had not seen another human being.

He was very happy. What can I do? What brings you here? Very frankly he said, I want to become rich. I heard that you have this philosopher's stone “Sparsa Vedhi” it is called.

((The philosopher's stone, more properly philosophers' stone or stone of the philosophers (Latin: lapis philosophorum) is a legendary alchemical substance capable of turning base metals such as mercury into gold (chrysopoeia, from the Greek χρυσός khrusos, "gold", and ποιεῖν poiēin, "to make") or silver.))

((Fullmetal alchemist, Philosophers stone ...pinterest.com))

“Sparsa Vedhi”. They will become the moment you touch any metal will turn into gold. So, can you please, Sir, give it to me?

The Sadhu said I have got one Good news and one bad news. The bad news is, the moment I came here, I just threw it away.

The good news is after I threw it away, Nobody had ever come here. So it should be lying down somewhere. So you can go search for it? So this you should be praised and the man went searched within a short time. He got something there are some useless Metals nearby. He touched it. It immediately turned into gold!!

And he came and made sashtanga pranam and said I am so grateful to you and then may be three pranams. But he started coming down for three days. He had to come down. Three days. He was not having sleep. Now. What shall I do? I will turn metal into gold. I resell it. I become a rich man. Where do I buy a land? Where do I buy some buildings? Whom am I going to marry? And what is she going to demand etc, etc, all “gonthemma korikalu”.

Three days. After three days, He got exhausted fell asleep for the first time. Got up with fresh mind became calm and quiet then he said “array this person had it for 50 years. He gave it up. No fool will give it up anything unless he's a fool unless he's getting something much more valuable.

I must find out immediately again another three days and they sadhu asked him, what brings you here. Then he said you sir you had this you give this up? You must have got something much more precious than this. The sadhu said yes, do you want to have that something more precious. He said yes, throw that out. I will tell you. until you throw it out. I will know that it is only idle curiosity you don't want.

So that fellow threw it out. Then he told him about “God” and that is the greatest Labha anybody can have.

This is what Sri Ramakrishna says, all this clever fellows were like crows learning a growth from morning till evening runs after what. Only filth. A real clever fellow is one who gives up all these things and he will only thinks on one thing. What is that - nothing but God. What a beautiful thing. This idea is. So Sri Ramakrishna is unparalleled thyaga, first.

Second if we want to give up, we can give up but it will come as a result of tremendous effort. For Sri Ramakrishna it came effortlessly. As if it is very natural; as if he was born with the love of God. Some people you see from the very beginning. So that is why Swami Vivekananda he had not simply like a poet he sat down and wrote. He meditated years and years and years upon Takur, condensed the essence of his meditation and this is the result. And as I said Oh swamij, Saptha Rishi, rishi, From rishi’s mouth. Nothing else Will come excepting Upanishad.

What is Upanishad ? that which destroys worldly bondage is called Upanishad. That is why Sri Ramakrishna’s gospel is a vedha. Upanishad. Yeah.

Haynaravara. Last class I mentioned, every human being is not yet fit to be called a human being so there are three Nature's. Thalassic nature, rajasika nature and Sathvika nature. Human beings are divided into three categories. Rakshasa or Asura, manusha, and deivika.

In the Upanishad, There is a story. chandogya Upanishad. There is a story Rakshasas, asuras And human beings manusha and the Devathas has all of them prayed to prajapadhi – Brahma, guide us enlighten us. Give us some thing. And his teaching came in the form of a thunder.

What is the Dha, Dha, Dha- then prajapadhi asked asuras –Did you understand what I said. Yes, Sir, made Pranam & Departed. He asked human beings did you understand What I said. Yes Sir. They made pranams and departed. The Devathas they were asked do you do understand? They made pranams and departed. So the Upanishad is explained. What is it explaining?

What is the nature of Rakshasas, cruelty. Therefore overcome cruelty with it opposite quality. What is that opposite quality. Dhaya. Dayadhwam, Dayadhwam, Dayadhwam. Be compassionate, Be kind and compassionate.

What is the nature of human beings miserliness? What is the opposite of miserliness? Generosity Dhanadwam, Dhanadwam, Dhanadwam. what does it mean Dheeyatham, Dheeyatham, Dheeyatham . give give give give up you.

And then what is the Nature of Devathas? Unlimited enjoyment. So Damayadham- Damadhwam, Damadhwam, Damadhwam. Control of the sense organs is called dama.

So we are talking about human beings every human being suffers from many complexes. Of these complexes psychologist divide this complex into 2 categories. What are they. inferiority and superiority. It is a big subject. I will deal only in brief.. The first this complexion comes from the body. What is the body? Somebody is tall, hefty, strong when he sees a cookja a dwarf? He feels Superior, he may not express it. He feels be real. If, a person is very beautiful and he encounters an ugly person. A rich person and Learned person. Body and quality.

This is called superiority complex. There are two types of superiority complex. Some people really have those things.

And They don't have a right but they feel Superior. Some people don't have but feel Superior. Understand now. Similarly inferiority complex. Then you took up only when you are. You're walking and you took your to look up your companion. How do you feel?

Inferior. So there was this fellow who are suffering who thought he was suffering from inferiority complex . He went to a psychiatrist. And got treatment for three years. After three years psychiatrist said I'm terminating your treatment patient gabar agaya. I have not been cured of my ailment, I still feel very inferior. It is only after three years, I discovered you are not suffering from inferiority complex you are inferior. ( Big Laughter)For that there is no cure.

Complex can be overcome, but this fellow. painful. So we are all suffering lack of self-confidence and lack of willpower. These are all complexes. Most of the people Suffering from Psychiatric problems other either Superior 30 complex the whole cosmetic Industry is based upon what?

Inferiority complex. My nose it is like that. I What to make it like that. This fellow brings one chisel and hammer to and fit and then stitches it. Are you happy? Mm mm mm…Yeah, like that he tells. I've seen it at that film.BBC. All these things they show very nicely.

So inferiority complex. Sri Ramakrishna feels neither inferior or Superior. Why because he never considered himself and yet he knows this is a Divine body. Divinity is fully manifest in this particular body. So the nar‧avara. But there is something else. Previously psychology used to deal it started. What is the cause of mental diseases? First find out diagnose and then find out a way to cure the person from that. From physical Medical Science also, how did it start?

Man is suffering from physical some diseases. Find out the cause. Try to help the person and that was the goal. Now completely changed. What is it? What is the optimum physical health? What is a of optimum Mental Health?

Carl Ransom Rogers (January 8, 1902 – February 4, 1987),Abraham Maslow.( April 1, 1908 – June 8, 1970) Karen All these peoples latest it is to means not very latest Erik Erikson - from all these fellows have devoted their entire lives to define What is the nature personality?

In today's class. I'm just going to out read out the outline and then if there is anything we can discuss it later on.

So much meaning I find in this is no less than studying. Upanishads. . Yeah, we are here. We are not even nature human beings. We are not what are we so I'm According to Swami Vivekananda touch-me-not plants. Is somebody even touches with the breath-we will shrink.

You Understand what I'm talking about. So sensitive we have become somebody looks at you. You feel bad. Somebody doesn't look at you, you feel bad. if somebody smiles at you feel bad. If somebody doesn't smile at you, you feel bad.. Does not talk with you for everything you feel bad. Oh! Rama!

Okay.

I will just read out.

Characteristics of a Nature personality - Nature person has a thorough knowledge of the workings of his mind is completely aware of what is going on in his mind second. He knows his assets and liabilities. He knows what are his good points. Also, what is it deficient in not imagining he knows it. He becomes an integrated personality. Swami Yathiswaranandaji M in that book marvelous book meditation and spiritual life one whole chapter has been devoted to this particular subject. What is it? Integration of personality.

The subconscious the unconscious and the conscious and the super conscious must be completely integrated other ways, but does he become split personality? You know me around we all suffer from what is called if MB PCS cmps MPS multiple personality syndrome Multiple Market because at home, we are somebody in the office. We are somebody and in the club, we are somebody there is no integration that is why. So many mental problems are coming. So a nature person becomes totally integrated. I think I have also mentioned it earlier something very important.

Or do you that according to William James when a Christian becomes converted that conversion takes place?

In three ways three characteristics, you know, what is that first? He becomes integrated for Life converted for Life. Secondly. It is always a journey from the lower to the higher and thirdly his. Sorry.

I got here, but you're talking especially find out what it is. Okay.

And thirdly the person's inner and outer personality. There will be no split. What does that mean? That means if he is spiritual inside his spiritual also outside. So what are what is we doing? Like they say in and marvadi’ s shop. Visiting their front there will be Krishna picture player every day morning is known he opens he lights of the incense and does it. But if any B the money transaction has to take place and B has to be converted into w.

He will turn Krishna’s picture towards the wall. Finishes his transaction Turns smilingly The photo of Krishna Hare Krishna did not know anything about it. So when we are in the temple or Saints not really sensitive people also there are devils. They go on talking. From the back And the children are making so much of noise. And some fellow is coughing out who asked you to venue are coughing coughs of money. Why are you passing ordinary Cough - infectious, cough?

You know English word coffee giving out. He never brings any money not even chilli kasu. So he is creating so much of disturbance to other people. He is not even aware of that. Anyway, but I'm not talking about it when a person comes completely converted. Then the third but it is between the inner and the outer absolutely integrated. The unconscious subconscious and conscious and the super conscious the spiritual and the secular the body and mind completely they must be integrated. Then nature person accepts himself loves himself and takes upon responsibility for himself. He doesn't blame anybody if I am here today this way with responsible. I am responsible. So I must make effort if I want to become better upon myself.

He has a clearly defined philosophy and goal in life. He lives in the present taking the past and the future into consideration and learning their lessons. His steadfast is optimistic cheerful but realistic attitude towards life and world. He suffers neither from a superiority nor an inferiority complex. He has sufficient self-control to sacrifice weaknesses and defects. He constantly strives to improve himself without getting frustrated. He always Tries to see the best in others. He forgives himself and others. He integrates evil and suffering as stepping stones to a better life.

He has a place a definite routine for everything in life. He can objectify himself called self-objectification. Understand. he can look at himself as others are looking at himself. he has a keen sense of humor without becoming a buffoon. Nature people have a very realistic self image of what they can do and are not threatened by their weaknesses. They are also able to laugh at their weaknesses and we'll close this talk with one particular quotation. Somebody had quipped I don't know who - he quipped if anybody has the ability to laugh at himself, He will never lack entertainment in his life.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 08 on 09 June 2019

2024-08-08T05:14:28Z

R verma:

So we are discussing ‘khaṇḍana bhava bandhana’. When Swāmiji composed this hymn, nothing but the Upanishads have been put in this particular form. For every word, we can find one equivalent Upanishadic word. We have already given some references.

'''Tyāgīśvara he naravara dehapade anurāg''' - This is what we will discuss now.

'''Tyāgīśvara – He is the emperor of renunciation'''. What is renunciation? Giving up complete attachment that is called renunciation.

So the first meaning of renunciation is Deha, Mana, Abhimāna Tyāga - I am the body, I am the Mind - Whether a person is a devotee or he is a Jñāni or Yogi. So, how does it…

If he is a Karma Yogi, he gives up attachment to the result. Results always come in two forms. Results of actions come only in two forms. What are they? Sukha and Dukha. So Sukha and Dukha affect whom? Only the body and mind. Body and mind. Therefore the one who gives up his Karma-phala is a karma yogi. It means he looks equally upon both Sukha as well as Dukha.

Okay, then what about Jñāni? Completely he says the whole world is Mithyā. Certain words we have to understand very clearly. Keep this in mind always. There is no world other than body and mind. If you don't have identity with the body and mind, you will not have any world. Example, When you are in deep sleep, do you have body mind consciousness? Therefore there is no world. There is no world. So for a Jñāni the world is Mithyā. That means the body mind is Mithyā. Then every Mithyā, you understand what is Mithyā? Mithyā means unreal. Because you will get the real thing, if there is a shadow there must be an object.

No senses - No world. That's why in your deep sleep, you don't have any of these things. That is why you don't have any world at all. But what is there? When do you get the greatest happiness? Tell me. When do you get the greatest happiness? In deep sleep.

So there is something very interesting, you know? You are hungry. That means you are acutely aware of one part of the body. Then you eat food. As a result of eating food what happens? The sensation or awareness of that particular part of the body becomes completely absent. That means there is no activity. That is called Happiness.

When there is no body, there is bodily happiness. When there is no mind - mind happiness. When there is no body or mind - complete happiness. That's why we are so happy. Sukham aham aswapsam, I slept very happily. I did not know anything. Na kinchit avedisham.

( 05:04 mins )

These are our greatest psychological truths. Not only Vedāntic truths, psychological truths. In fact, there is no Vedānta excepting psychology. Vedānta starts with bondage. Bondage belongs to the mind. Solution also comes from the mind. When there is no mind, there is no bondage & there is no solution at all.

Do you know what is deep sleep? Let me put it this way. I am devoid of body mind. That is called deep sleep. When I get up Problems come.

You see this is the greatest mistake people commit. How they commit this mistake, I cannot figure it out. You are telling that I was completely unaware. Are you aware that you are unaware?

So that ‘I’ is not aware of non ‘I’. But it is fully aware of ‘This is ‘Me’. Follow that one? In deep Sleep ( So many people have these problems ), It's a complete awareness of me.

When I look at the table, ( this is a deep thought ) I forget myself. When there is no table thought, then I am aware of Myself. So this is the greatest truth we have to understand.

When I am alone, I am very happy. I hope you're following it. When I'm alone, I have no problem. No problem means not a zero experience, complete experience of Happiness is called…

Deha means the moment… You see if I take this wall out, complete sunlight will come in. What is limiting the sunlight? The walls. Deha, Mana, the body mind is like that. It puts a limit to my happiness. And that's why you remove a little bit of that limitation, You feel very happy.

Suppose you're very hungry. That is a limitation. You remove that hunger by eating food, and you say I'm very happy. What were you before happiness came? Unlimited happiness. Body mind is a limitation. I can only tell what I understand. It is up to you how much you take it further.

Happiness, Love, memory, and interest, all these are synonymous names. Whatever you are interested in that remains in your memory. Whatever you are interested in, and to the degree of your interest, your happiness also will increase. Your memory also will increase.

So my favorite example, a young man is walking. Another girl from the other side of the pavement smiles at him. He will never forget. Suppose she says my name is so & so, he will never forget. All examinations, Lessons he forgets. Why? Interest is there. Deep interest is there. And we cannot be… whatever we are interested in, it cannot but produce love. If you don't love something, it won't give you interest. and you won’t love something which will not give you happiness.

Can you love something which doesn't give you happiness, whether it is another human being, a book, a cinema, food, or shirt, or any other thing? I'm talking specifically about happiness. You will not love. Necessarily you may use it. Like I am using that soppu for getting rid of my jaundice, so bitter, so I have to disguise it with some yogurt and other things. So straight away, we don't eat it.

( 10:47 mins )

Sri Rāmakrishna, He may eat it. Sadāshiva Brahmendra may eat it. I will also eat it. Why? Because I have to eat. Given a choice, I will not. So that is what I am telling.

That which you love, you are sure it will give you happiness. And it will give you happiness, even if it is not a happy thing. My point is - there is happiness there so you love it - Not that way. You love it because it gives you happiness. The same thing may not give happiness to somebody else. Love, interest, memory, joy, concentration, these 5 things are synonymous.

Now what happens? Let me first give you an example of why we love something and why it gives happiness. True happiness doesn't lie anywhere. It is only my happiness.

First I'll give you an analogy. You keep a mirror in front of you, it is a very dirty mirror. How much of your reflection, as you are, can be seen there? The more dirty it is, the less you see yourself. If you can completely clean it, then there would be absolutely no difference between you, as you are, and the reflection. योऽसावसौ पुरुषः सोऽहमस्मि ( yo 'sāv asau puruṣaḥso'ham asmi ) Yeah until that, time you are God I am a devotee, because of the distance.

Okay now follows an example. You love a sweet. Then you eat this sweet. What happens? How does how does happiness comes from? Does it come from the sweet? No.

Now follows an example. You love a sweet, then you eat this sweet. What happens? How does happiness come from… Does it come from the Sweet? No! Where from is it coming? From yourself! But what is the sweet doing? It is removing the covering of your happiness by your thought, ‘I like to eat this sweet’. That desire. A desire comes like a black cloud. And that desire is removed by the object. And when that cloud is removed by the act of fulfilling that desire, then the happiness within you naturally flows out.

But then we mistake this happiness is coming from the object. Now you understand. ultimately it is the chaitanyananda which is actually coming.

Love and happiness are synonymous. It is oneness. Love is Oneness. When a mother loves her child, she may not be a psychologist, but she feels that anything that happens to the child is happening to me. That means that lady is identifying herself with the child.

Similarly Sri Rāmakrishna or Holy Mother, They love us because They are identified with us. We may not love them, Because, we are not identified with Them. In fact, we get bored. Suppose you are meditating. What is meditation? Trying to become one with Sri Rāmakrishna, isn't it? After half an hour what happens you get bored. That means instead of simply saying ‘O Rāmakrishna, you are a very boring person as far as I'm concerned’, we dare not say that. So this much happiness, this much meditation, is more than what you deserve.

Kamsa was the greatest devotee of Krishna That is why he was constantly fearful of Krishna. But what is the object of the fear?

( 15:19 mins )

Here is something very important. These are all important things for Sādhana. Here is a person who hates another person. This is hatred. Here is one person who fears another person, that is fear. But what is the object? You love somebody, there is an object. You fear somebody, there is another object. You hate somebody, there is another object. It doesn't depend upon whether you are loving or hating.

What is the object towards which your Love or hatred is directed. If it is God, It will release you. Why? Because, I tell you something very interesting, it is taking time. What is the nature of God? Freedom. What is the nature of God? Ānanda. Ānanda.

Suppose you hate God. About whom are you thinking? And what is the nature of God? Happiness, you're getting so much of happiness. And the more you think of hatred to God, the more happiness you are getting. What is the nature of God? Freedom! You become free from your hatred.

So, you love Him. You lust after Him, Kāma. But who is the object? God! If the object is another binding object, then it will double your bondage. Already you are bound. That object also will bind you more. But here is God…

I will give you two examples. One is Ānanda. Ānanda means freedom. So if you're free you get Ānanda. Freedom & Ānanda are synonymous. Can you understand that? I am elaborating it for this purpose. I will tell you how.

You get hungry. Same example. You get hungry. When you are hungry your mind is agitated, and that's a bondage. Then you eat food. What does the food to do to you? Used correctly, it removes your limitation, your bondage, of this desire. Removal of this desire is called freedom.

So God is freedom. You meditate upon God, you hate God, and you do anything with God, What is He going to do? Because, you are meditating, ultimately, upon whom? Freedom.

Because we cannot understand what is the dimension of Freedom, therefore we use the word God. That is where we bring in personality. Whatever it is - whether you hate, you fear, you love, you have devotion - What makes us either bound or free is not your feelings, but the object. Because the nature of the object will make you Free.

So we say, you know, somebody is frying some Vada. And there was a pot of ghee. Somehow this Vada slipped & fell into the hot ghee. Is it a good thing or bad thing? Hot ghee. This Vada now has become what Vada? Maddur Vada. Ghee Vada, which is even better isn’t it? So we are trying to fry ourselves in the world’s oil. Suddenly for some reason you got angry with God and you fell into that Ghee pot. What do you become?

You fall into sugar syrup, what will you become? Syrup. Suppose a fly falls into a sugar syrup, after that it solidifies, afterwards you eat it. Can you make any difference between the fly and sugar? Several mangoes the moment mango comes, you know, you eat. These worms grow in the mangoes. Practically they have become what? Mango! So you are not eating the insect, you are eating the mango, because they are eating only mango. They are also mango. You are also mango. After eating what do you become? Mango! I’m giving an illustration.

( 20:23 mins )

So love, freedom, happiness are synonymous words with memory, interest. Now you think over it. Is it clear? Okay, and at least for this class, I hope so.

'''Tyāgīśvara,''' we are talking about Tyāga. What is Tyāga? Anybody who gives up what is limiting.

Now here is another psychology, when I'm talking like this you have to note down certain important points. If I meditate upon some limited thing. Not only that thing is limited, a limited thing will make me also limited.

Simple example, you're making friendship with a fellow who is an idiot. If I make friendship with an idiot, what am I going to turn into? Idiot. If I cultivate company of Sat, what I am going to turn into? Sat. This is the cycle. Now you understand what is the effect of Sanga? So Sri Rāmakrishna gave some example, His own examples.

There are so many fossils available. Frozen living, what is called dead animals, without the least bit of degeneration. They found a Neandertals, a human being. They found a mammoth somewhere Arctic Range. And they found one small girl completely frozen, after 50,000, even more number of years. Now there is a possibility that she might be reconstructed also from the DNA. Because, if it is frozen the DNA is also not dead but it is frozen. Big Moral questions are coming. I don’t want to go into it.

What is my point now? That God is such an object. And you become That. Not only that.

I am giving you another very deep point. When I think of a chair… how do I think of a chair? I become one with the chair. You see when I'm looking at the chair… For example, this table, I'm only looking at this. I don't know what is here? Therefore for me the ignorance of the bottom part is there, unless I bend down and look at it.

So what is my point? That whenever we experience any object, we become totally identified with that object. This is the Indian philosophical theory of knowledge. How do we get knowledge of anything? Our whole mind like a mould goes and becomes that chair. I hope you understood?

Now when you think of any limited object, what are you going to become? Limited person. When you are thinking of God, What are you going to become? Unlimited.

That is why whether Kamsa feared him, Sisupāla, Dantavakra, hated Him. Yashodā, the Gopīs and Gopās, all loved Him, in various ways. One as a child. Another as a friend, another as a lover, etc., the object is completely God and they know that He is God.

Don't think Yashodā doesn’t know, because She has seen a miracle, that for seven days He was Keeping the whole Govardhana mountain. Like that His father asked Him, ‘Bābā Krishna, you bring my Chapels?’ ‘No, no, I am a small child. How can I carry such a huge weight?’ This fellow, happily, was holding the Govardhana. This is called Līlā. But We forget it.

So God - the idea that this is God - should be there. But God's grace is such that even if you don't know that He is God, but you have some idea about God, He will forgive the whole lot, He will make you Himself.

( 25:05 mins )

What is the psychology? If I want to know about the chair, I must become one with the chair. If I want to know about God, I must become one with God. Therefore you fear God, that is one way of thinking. Hate God, another way of thinking. And you Love God, that is another way of thinking. Any way, of dvesha - any way of thinking of God, it is only going to liberate you because you are going to become one with Him. I hope now it is clear.

This is related to our subject. What is it? '''Tyāgīśvara'''. Sri Rāmakrishna is called Tyāgīśvara. What did Holy Mother say? So some Disciple asked Holy Mother, Sri Rāmakrishna practiced so many spiritual disciplines as a Hindu, He.. Among Hindus means Purānas, Tāntrika, Vaidika.

* Among Purānas - Vaishnava, Shāktā and Siva Bhakti. Purānas means Bhakti.
* Tāntrika - 64 important primary scriptures of Tantra, Bhairavi Brahmani had made Him go through.
* Vaidika - What is Vaidika? Advaita Vedānta.

In everyone He succeeded. So is it not the greatest thing Sri Rāmakrishna had accomplished? Some devotee was remarking to Holy Mother. Instantaneously She said, ‘No, that is not the greatest thing. He did because He was insatiable. But His greatest quality is Tyāga. I have never seen in my life, anybody who is so much of a Tyāgi’.

What is Tyāga ultimately? Not giving up a chair, or not giving up… you know one man had 16 wives. After having 16 children or more he thought it is time to give up. One by one he was giving up.

So there was another person who was married only once, so the wife of that person started to ridicule him, ‘Look at the renunciation of that Fellow. 16 wives he is giving up one by one’ ( And you are nothing, that is what she meant ). Always wives admire only other fellows. So this Fellow said, he was going to take a bath. He had a towel. He said, ‘You are a mad cap. You don't know what is renunciation. He will never be able to keep up’. ‘At least he's better than you’. ‘You say so. All right pagli, bye’ - that with the towel he left, and never returned back. Afterwards whole life she was meditating, ‘Why did those words come out of my mouth?’

So what is Tyāga? Abhimāna Tyāga.

What is Abhimāna – body Abhimāna, mind Abhimāna. What else is there? The whole world is gone. If I am not the body mind, the whole world is gone. If I am not body conscious, I won't see any body. This is another insight. If I don't see mind, then I won't see anything in the world. Can you understand that?

Is Sri Rāmakrishna , Holy mother seeing a body? Yes they are seeing. You know how? Just as you see figures on the cinema.

Suppose somebody in a cinema, a fellow is saying I am hungry. Will you run taking some Rasagulla. What do you do? You enjoy it, because it is only a figure. Like that, I see everybody as a shadow. That's what's Sri Rāmakrishna was telling.

That ultimate knowledge, I am not the body mind is the characteristic of every Jīvan-Mukta. But in Sri Rāmakrishna it has reached the very Peak. That's why Sri Rāmakrishna… so many incidents are there, I'm just remembering. Once you know, He sat for food, with so many items, seven eight items. His own disciples - I tell you these disciples are unreliable fellows, outside they are doing like that, inside they are criticising.

So, His own disciple said, ‘O! This man He loves to eat so many varieties’. Not telling anything outside, as though is Gada, gada, with devotion - inside critical. What does it mean? ‘What the hell are you doing? I am also here. A Guru should be only drishti bhoga. Sishyas will be actual Bhogis’. It is for Prasad actually we are gathering around a Guru, you understand? And instead of that You are eating up.

Then Sri Rāmakrishna, He could read everybody’s mind like things kept in a glass almirah. So He said, ‘Do you know why I keep all these things? by natural tendency is towards the impersonal. The moment there is nothing to hold Me, My mind, ooh like that, It will go into Samādhi. That's why I create artificial desires’.

( 30:57 mins )

I want to eat soppu, to show that you know better than God adhibouthika very beautifully. They make your to eat it after that. You don't want to eat anything if they are good Cooks otherwise afterwards you never want to eat it.

Once Sri Ramakrishna said “ I want to go to Calcutta to see some devotees”. Has he got desires? No. He wants to keep his mind on our level for whose benefit. Our benefit. There is what is called jagadiswara.

Then in the scriptures, there are four types of desires are there. All the objects fall into these 4 categories. Puthreshana, dhareshana, vitheshana, lokeshana some people add one more shastreshana. Eshana means intense desire. Puthreshana - I want a son.

A father wants a son; not a daughter. Because daughter is druhitah – means one who milks the cow, but in later on in Indian Society, she milks the whole family. Dowry. Dowry system.

So Puthreshana why – in olden times people thought that if a man has got a son he will save him from a special hell called “pom Nama narakath tryathe ithi puthra:” If a person doesn't have a male child, that fellow will go to hell. How does he go to hell? Because he will not be given tharpana, you know monthly rites all shraddha's Etc. Yearly. Some people do practically every day. And it is this which keeps the father from going to hell.

That means somebody to continue the traditions of the lineage. Bagavad Gita also, it refers when wars take place, the men will be destroyed. Then there is nobody to uphold the then they all our ancestors relating to narakha.(hell).

Those are the reasons Arjuna give to Sri Krishna. First lecture was given by Arjuna. Afterwards Only Krishna took Revenge. He never allowed him to open his mouth.

Yeah. The whole first chapter is what? and a few slokas of the second chapter. What Arjuna’s defense of why he wants to renounce the world and not take part in the war. now? What are we talking about? Puthreshana.

Then Dhareshana when somebody is in Vedic rituals as a house holder cannot perform rituals without Dharma Pathnee That is why Rama had banished Sita. So he has to make a Golden Sita in order to complete the yagnas Yagas. That is why Dhara is necessary.

But the Vedas are also intelligent. They are covering up. In the name of this every man really will have a desire for enjoying a woman & voice versa. There, but the main purpose is to be get the children and to perform the yagnas & Yagas. So a man will have a desire for Dhara. It is called Dhareshana.

Then - viththeshana. Man requires money? Viththa means wealth. Why wealth for two purposes, but three purposes one has to enjoy life first purpose,

One has to maintain the family, children, Disciples is the second factor. Viththa is most important wealth is most important for performing rituals. So all these things are necessary for the sake of what?

So Puthreshana, dhareshana, vitheshana. we have covered the three. there is a fourth Eshana., you know, what is the fourth Eshana? This is called lokeshana. Loka means not only this world but swarga, indra, prajapadhi, brihaspathi Etc higher worlds are there. Man wants attain to those higher worlds. why because man also wants to attain higher and still here and still higher happiness. So this is called lokeshana.

So this is how many how many desires we got four what are they? Puthreshana, dhareshana, vitheshana, lokeshana. There is one more shastreshana. Some swamis they want to go deep into the scriptures. They get so much of Joy. I had simple words. I love to read wonderful books.

Anybody doesn't love to read one wonderful books is a useless fellow. He is a stunted fellow. Because we have to expand our intellectual Grasp. That is very important for us.

So One who gives up all these five types of desires. He is a real Renouncer. anyone desire that fellow will be tightly bound to this world. So Sri Ramakrishna prayed to Mother, here is your Dharma, here is your adharma here is your good here is your evil - here is everything.

But I don't want anything mother. I want a high bakthi towards you I want motiveless devotion.

And so many people devotees, How can I get motiveless devotion. One second; next second. I have a desire to buy Tesla’s has electric car.

Yes. One of my disciples, Went and purchased 80,000 pounds Just walked in bought it. And when he came here he gave me a hundred rupees donation. I just laughed.

Which is blocking this fellow who wants a high Bakthi. He wants moksha. They don’t know what they are talking. Like mad caps, like drunken fellows they go on talking. What they are talking? What the right hand is doing the left hand does not know.

Now this is why will they say let not your left hand know what your right hand is to do, you know, what is the meaning of it? Whatever philanthropy or charity your right hand is doing. Let nobody know. not even the left hand - you forget it that I have done it. Otherwise of abhimana I did it. Let left hand not know means completely forget it. I have the capacity. God has given me the desire to do. I just do. it is God's money being given to God.

Swami Saradananadaji, sending one brahmachary for Relief work. And then the man asked how should we conduct the relief work? If I beautiful reply. Do you know what he said? the things you are Distributing among the poor people. They don't belong to you. Somebody is donating it and you are giving.

So somebody's property is being given to somebody else. But where do you come in? Give it lovingly, not expecting anything. And Whatever be their reaction not have an Abi Mana. Somebody says you gave that said of better saree, you gave me a rotten saree.

I am telling from my personal experience, Bangladesh 1971 I I was at Sirajganj. So we collected some old Sarees, second hand sarees, very good sarees. And was Distributing one fellow came said, “ to that person to that lady you gave such beautiful Saree. And then to my wife you're giving a third-class Saree why this discrimination?

At least he only criticized me that much. my Swami Gokulananda, He said you liked her - that lady, That's why you gave a better saree.(thundering outburst of laughter from the audience)

I was happy he did not make charged me with that. You see people are there. That is why, Easwar Chandra Vidyasagar used to say, one day he was walking, with his friend. His friend said such and such a person is abusing you. Easwar Chandra Vidyasagar said I don't remember having done any good to him. Why is he is abusing me?

That means what? If you do something good only they will abuse you. if you don't do any good, they will forget you immediately. This fellow is not worth even considering. the other fellow. He could have given a little more.

We have got a beautiful saying in Telugu. A beggar has come. And the household are not there is a measuring vessel and he filled it up with some Dan and he gives that's the way is there a hole in that? Okay, what are we talking..Puthreshana, dhareshana, vitheshana, lokeshana and shastreshana. One who gives up These things he is a real jagadiswara.

but there is a psychology here if we want to give up something. We will never be able to give up unless we are hoping to get something better. So what is that better thing here only God and a person who knows that this is a better thing only then you will be able to give this is another deep insight. unless you are sure you're going to get something better. You cannot simply give up something which is an inferior quality. I don't know the whether I told you this story at really beautiful story.

There was a poor man if He wanted to become rich so he went to a sadhu. Local sadhu. How can I become rich please show me the way. He said, yes, you see the mountain in front of your village on the top of that mountain is a sadhu another holy man lives. I heard that he has a what you call Rasa Vedhi,(Sparasa Vedhi) That which you turns Metals into gold. Philosopher’s stone. I do not know why it is called Philosopher’s stone - philosopher doesn't want those things.

Anyway, philosopher Stones. I heard he has got, you can go and ask him if he has got he will give it to you. So this fellow had to take three days to climb. He climbed, found out this sadhu, this sadhu for another for 50 years that sadhu had not seen another human being.

He was very happy. What can I do? What brings you here? Very frankly he said, I want to become rich. I heard that you have this philosopher's stone “Sparsa Vedhi” it is called.

((The philosopher's stone, more properly philosophers' stone or stone of the philosophers (Latin: lapis philosophorum) is a legendary alchemical substance capable of turning base metals such as mercury into gold (chrysopoeia, from the Greek χρυσός khrusos, "gold", and ποιεῖν poiēin, "to make") or silver.))

((Fullmetal alchemist, Philosophers stone ...pinterest.com))

“Sparsa Vedhi”. They will become the moment you touch any metal will turn into gold. So, can you please, Sir, give it to me?

The Sadhu said I have got one Good news and one bad news. The bad news is, the moment I came here, I just threw it away.

The good news is after I threw it away, Nobody had ever come here. So it should be lying down somewhere. So you can go search for it? So this you should be praised and the man went searched within a short time. He got something there are some useless Metals nearby. He touched it. It immediately turned into gold!!

And he came and made sashtanga pranam and said I am so grateful to you and then may be three pranams. But he started coming down for three days. He had to come down. Three days. He was not having sleep. Now. What shall I do? I will turn metal into gold. I resell it. I become a rich man. Where do I buy a land? Where do I buy some buildings? Whom am I going to marry? And what is she going to demand etc, etc, all “gonthemma korikalu”.

Three days. After three days, He got exhausted fell asleep for the first time. Got up with fresh mind became calm and quiet then he said “array this person had it for 50 years. He gave it up. No fool will give it up anything unless he's a fool unless he's getting something much more valuable.

I must find out immediately again another three days and they sadhu asked him, what brings you here. Then he said you sir you had this you give this up? You must have got something much more precious than this. The sadhu said yes, do you want to have that something more precious. He said yes, throw that out. I will tell you. until you throw it out. I will know that it is only idle curiosity you don't want.

So that fellow threw it out. Then he told him about “God” and that is the greatest Labha anybody can have.

This is what Sri Ramakrishna says, all this clever fellows were like crows learning a growth from morning till evening runs after what. Only filth. A real clever fellow is one who gives up all these things and he will only thinks on one thing. What is that - nothing but God. What a beautiful thing. This idea is. So Sri Ramakrishna is unparalleled thyaga, first.

Second if we want to give up, we can give up but it will come as a result of tremendous effort. For Sri Ramakrishna it came effortlessly. As if it is very natural; as if he was born with the love of God. Some people you see from the very beginning. So that is why Swami Vivekananda he had not simply like a poet he sat down and wrote. He meditated years and years and years upon Takur, condensed the essence of his meditation and this is the result. And as I said Oh swamij, Saptha Rishi, rishi, From rishi’s mouth. Nothing else Will come excepting Upanishad.

What is Upanishad ? that which destroys worldly bondage is called Upanishad. That is why Sri Ramakrishna’s gospel is a vedha. Upanishad. Yeah.

Haynaravara. Last class I mentioned, every human being is not yet fit to be called a human being so there are three Nature's. Thalassic nature, rajasika nature and Sathvika nature. Human beings are divided into three categories. Rakshasa or Asura, manusha, and deivika.

In the Upanishad, There is a story. chandogya Upanishad. There is a story Rakshasas, asuras And human beings manusha and the Devathas has all of them prayed to prajapadhi – Brahma, guide us enlighten us. Give us some thing. And his teaching came in the form of a thunder.

What is the Dha, Dha, Dha- then prajapadhi asked asuras –Did you understand what I said. Yes, Sir, made Pranam & Departed. He asked human beings did you understand What I said. Yes Sir. They made pranams and departed. The Devathas they were asked do you do understand? They made pranams and departed. So the Upanishad is explained. What is it explaining?

What is the nature of Rakshasas, cruelty. Therefore overcome cruelty with it opposite quality. What is that opposite quality. Dhaya. Dayadhwam, Dayadhwam, Dayadhwam. Be compassionate, Be kind and compassionate.

What is the nature of human beings miserliness? What is the opposite of miserliness? Generosity Dhanadwam, Dhanadwam, Dhanadwam. what does it mean Dheeyatham, Dheeyatham, Dheeyatham . give give give give up you.

And then what is the Nature of Devathas? Unlimited enjoyment. So Damayadham- Damadhwam, Damadhwam, Damadhwam. Control of the sense organs is called dama.

So we are talking about human beings every human being suffers from many complexes. Of these complexes psychologist divide this complex into 2 categories. What are they. inferiority and superiority. It is a big subject. I will deal only in brief.. The first this complexion comes from the body. What is the body? Somebody is tall, hefty, strong when he sees a cookja a dwarf? He feels Superior, he may not express it. He feels be real. If, a person is very beautiful and he encounters an ugly person. A rich person and Learned person. Body and quality.

This is called superiority complex. There are two types of superiority complex. Some people really have those things.

And They don't have a right but they feel Superior. Some people don't have but feel Superior. Understand now. Similarly inferiority complex. Then you took up only when you are. You're walking and you took your to look up your companion. How do you feel?

Inferior. So there was this fellow who are suffering who thought he was suffering from inferiority complex . He went to a psychiatrist. And got treatment for three years. After three years psychiatrist said I'm terminating your treatment patient gabar agaya. I have not been cured of my ailment, I still feel very inferior. It is only after three years, I discovered you are not suffering from inferiority complex you are inferior. ( Big Laughter)For that there is no cure.

Complex can be overcome, but this fellow. painful. So we are all suffering lack of self-confidence and lack of willpower. These are all complexes. Most of the people Suffering from Psychiatric problems other either Superior 30 complex the whole cosmetic Industry is based upon what?

Inferiority complex. My nose it is like that. I What to make it like that. This fellow brings one chisel and hammer to and fit and then stitches it. Are you happy? Mm mm mm…Yeah, like that he tells. I've seen it at that film.BBC. All these things they show very nicely.

So inferiority complex. Sri Ramakrishna feels neither inferior or Superior. Why because he never considered himself and yet he knows this is a Divine body. Divinity is fully manifest in this particular body. So the nar‧avara. But there is something else. Previously psychology used to deal it started. What is the cause of mental diseases? First find out diagnose and then find out a way to cure the person from that. From physical Medical Science also, how did it start?

Man is suffering from physical some diseases. Find out the cause. Try to help the person and that was the goal. Now completely changed. What is it? What is the optimum physical health? What is a of optimum Mental Health?

Carl Ransom Rogers (January 8, 1902 – February 4, 1987),Abraham Maslow.( April 1, 1908 – June 8, 1970) Karen All these peoples latest it is to means not very latest Erik Erikson - from all these fellows have devoted their entire lives to define What is the nature personality?

In today's class. I'm just going to out read out the outline and then if there is anything we can discuss it later on.

So much meaning I find in this is no less than studying. Upanishads. . Yeah, we are here. We are not even nature human beings. We are not what are we so I'm According to Swami Vivekananda touch-me-not plants. Is somebody even touches with the breath-we will shrink.

You Understand what I'm talking about. So sensitive we have become somebody looks at you. You feel bad. Somebody doesn't look at you, you feel bad. if somebody smiles at you feel bad. If somebody doesn't smile at you, you feel bad.. Does not talk with you for everything you feel bad. Oh! Rama!

Okay.

I will just read out.

Characteristics of a Nature personality - Nature person has a thorough knowledge of the workings of his mind is completely aware of what is going on in his mind second. He knows his assets and liabilities. He knows what are his good points. Also, what is it deficient in not imagining he knows it. He becomes an integrated personality. Swami Yathiswaranandaji M in that book marvelous book meditation and spiritual life one whole chapter has been devoted to this particular subject. What is it? Integration of personality.

The subconscious the unconscious and the conscious and the super conscious must be completely integrated other ways, but does he become split personality? You know me around we all suffer from what is called if MB PCS cmps MPS multiple personality syndrome Multiple Market because at home, we are somebody in the office. We are somebody and in the club, we are somebody there is no integration that is why. So many mental problems are coming. So a nature person becomes totally integrated. I think I have also mentioned it earlier something very important.

Or do you that according to William James when a Christian becomes converted that conversion takes place?

In three ways three characteristics, you know, what is that first? He becomes integrated for Life converted for Life. Secondly. It is always a journey from the lower to the higher and thirdly his. Sorry.

I got here, but you're talking especially find out what it is. Okay.

And thirdly the person's inner and outer personality. There will be no split. What does that mean? That means if he is spiritual inside his spiritual also outside. So what are what is we doing? Like they say in and marvadi’ s shop. Visiting their front there will be Krishna picture player every day morning is known he opens he lights of the incense and does it. But if any B the money transaction has to take place and B has to be converted into w.

He will turn Krishna’s picture towards the wall. Finishes his transaction Turns smilingly The photo of Krishna Hare Krishna did not know anything about it. So when we are in the temple or Saints not really sensitive people also there are devils. They go on talking. From the back And the children are making so much of noise. And some fellow is coughing out who asked you to venue are coughing coughs of money. Why are you passing ordinary Cough - infectious, cough?

You know English word coffee giving out. He never brings any money not even chilli kasu. So he is creating so much of disturbance to other people. He is not even aware of that. Anyway, but I'm not talking about it when a person comes completely converted. Then the third but it is between the inner and the outer absolutely integrated. The unconscious subconscious and conscious and the super conscious the spiritual and the secular the body and mind completely they must be integrated. Then nature person accepts himself loves himself and takes upon responsibility for himself. He doesn't blame anybody if I am here today this way with responsible. I am responsible. So I must make effort if I want to become better upon myself.

He has a clearly defined philosophy and goal in life. He lives in the present taking the past and the future into consideration and learning their lessons. His steadfast is optimistic cheerful but realistic attitude towards life and world. He suffers neither from a superiority nor an inferiority complex. He has sufficient self-control to sacrifice weaknesses and defects. He constantly strives to improve himself without getting frustrated. He always Tries to see the best in others. He forgives himself and others. He integrates evil and suffering as stepping stones to a better life.

He has a place a definite routine for everything in life. He can objectify himself called self-objectification. Understand. he can look at himself as others are looking at himself. he has a keen sense of humor without becoming a buffoon. Nature people have a very realistic self image of what they can do and are not threatened by their weaknesses. They are also able to laugh at their weaknesses and we'll close this talk with one particular quotation. Somebody had quipped I don't know who - he quipped if anybody has the ability to laugh at himself, He will never lack entertainment in his life.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 08 on 09 June 2019

2024-08-07T07:25:12Z

R verma:

So we are discussing ‘khaṇḍana bhava bandhana’. When Swāmiji composed this hymn, nothing but the Upanishads have been put in this particular form. For every word, we can find one equivalent Upanishadic word. We have already given some references.

'''Tyāgīśvara he naravara dehapade anurāg''' - This is what we will discuss now.

'''Tyāgīśvara – He is the emperor of renunciation'''. What is renunciation? Giving up complete attachment that is called renunciation.

So the first meaning of renunciation is Deha, Mana, Abhimāna Tyāga - I am the body, I am the Mind - Whether a person is a devotee or he is a Jñāni or Yogi. So, how does it…

If he is a Karma Yogi, he gives up attachment to the result. Results always come in two forms. Results of actions come only in two forms. What are they? Sukha and Dukha. So Sukha and Dukha affect whom? Only the body and mind. Body and mind. Therefore the one who gives up his Karma-phala is a karma yogi. It means he looks equally upon both Sukha as well as Dukha.

Okay, then what about Jñāni? Completely he says the whole world is Mithyā. Certain words we have to understand very clearly. Keep this in mind always. There is no world other than body and mind. If you don't have identity with the body and mind, you will not have any world. Example, When you are in deep sleep, do you have body mind consciousness? Therefore there is no world. There is no world. So for a Jñāni the world is Mithyā. That means the body mind is Mithyā. Then every Mithyā, you understand what is Mithyā? Mithyā means unreal. Because you will get the real thing, if there is a shadow there must be an object.

No senses - No world. That's why in your deep sleep, you don't have any of these things. That is why you don't have any world at all. But what is there? When do you get the greatest happiness? Tell me. When do you get the greatest happiness? In deep sleep.

So there is something very interesting, you know? You are hungry. That means you are acutely aware of one part of the body. Then you eat food. As a result of eating food what happens? The sensation or awareness of that particular part of the body becomes completely absent. That means there is no activity. That is called Happiness.

When there is no body, there is bodily happiness. When there is no mind - mind happiness. When there is no body or mind - complete happiness. That's why we are so happy. Sukham aham aswapsam, I slept very happily. I did not know anything. Na kinchit avedisham.

( 05:04 mins )

These are our greatest psychological truths. Not only Vedāntic truths, psychological truths. In fact, there is no Vedānta excepting psychology. Vedānta starts with bondage. Bondage belongs to the mind. Solution also comes from the mind. When there is no mind, there is no bondage & there is no solution at all.

Do you know what is deep sleep? Let me put it this way. I am devoid of body mind. That is called deep sleep. When I get up Problems come.

You see this is the greatest mistake people commit. How they commit this mistake, I cannot figure it out. You are telling that I was completely unaware. Are you aware that you are unaware?

So that ‘I’ is not aware of non ‘I’. But it is fully aware of ‘This is ‘Me’. Follow that one? In deep Sleep ( So many people have these problems ), It's a complete awareness of me.

When I look at the table, ( this is a deep thought ) I forget myself. When there is no table thought, then I am aware of Myself. So this is the greatest truth we have to understand.

When I am alone, I am very happy. I hope you're following it. When I'm alone, I have no problem. No problem means not a zero experience, complete experience of Happiness is called…

Deha means the moment… You see if I take this wall out, complete sunlight will come in. What is limiting the sunlight? The walls. Deha, Mana, the body mind is like that. It puts a limit to my happiness. And that's why you remove a little bit of that limitation, You feel very happy.

Suppose you're very hungry. That is a limitation. You remove that hunger by eating food, and you say I'm very happy. What were you before happiness came? Unlimited happiness. Body mind is a limitation. I can only tell what I understand. It is up to you how much you take it further.

Happiness, Love, memory, and interest, all these are synonymous names. Whatever you are interested in that remains in your memory. Whatever you are interested in, and to the degree of your interest, your happiness also will increase. Your memory also will increase.

So my favorite example, a young man is walking. Another girl from the other side of the pavement smiles at him. He will never forget. Suppose she says my name is so & so, he will never forget. All examinations, Lessons he forgets. Why? Interest is there. Deep interest is there. And we cannot be… whatever we are interested in, it cannot but produce love. If you don't love something, it won't give you interest. and you won’t love something which will not give you happiness.

Can you love something which doesn't give you happiness, whether it is another human being, a book, a cinema, food, or shirt, or any other thing? I'm talking specifically about happiness. You will not love. Necessarily you may use it. Like I am using that soppu for getting rid of my jaundice, so bitter, so I have to disguise it with some yogurt and other things. So straight away, we don't eat it.

( 10:47 mins )

Sri Rāmakrishna, He may eat it. Sadāshiva Brahmendra may eat it. I will also eat it. Why? Because I have to eat. Given a choice, I will not. So that is what I am telling.

That which you love, you are sure it will give you happiness. And it will give you happiness, even if it is not a happy thing. My point is - there is happiness there so you love it - Not that way. You love it because it gives you happiness. The same thing may not give happiness to somebody else. Love, interest, memory, joy, concentration, these 5 things are synonymous.

Now what happens? Let me first give you an example of why we love something and why it gives happiness. True happiness doesn't lie anywhere. It is only my happiness.

First I'll give you an analogy. You keep a mirror in front of you, it is a very dirty mirror. How much of your reflection, as you are, can be seen there? The more dirty it is, the less you see yourself. If you can completely clean it, then there would be absolutely no difference between you, as you are, and the reflection. योऽसावसौ पुरुषः सोऽहमस्मि ( yo 'sāv asau puruṣaḥso'ham asmi ) Yeah until that, time you are God I am a devotee, because of the distance.

Okay now follows an example. You love a sweet. Then you eat this sweet. What happens? How does how does happiness comes from? Does it come from the sweet? No.

Now follows an example. You love a sweet, then you eat this sweet. What happens? How does happiness come from… Does it come from the Sweet? No! Where from is it coming? From yourself! But what is the sweet doing? It is removing the covering of your happiness by your thought, ‘I like to eat this sweet’. That desire. A desire comes like a black cloud. And that desire is removed by the object. And when that cloud is removed by the act of fulfilling that desire, then the happiness within you naturally flows out.

But then we mistake this happiness is coming from the object. Now you understand. ultimately it is the chaitanyananda which is actually coming.

Love and happiness are synonymous. It is oneness. Love is Oneness. When a mother loves her child, she may not be a psychologist, but she feels that anything that happens to the child is happening to me. That means that lady is identifying herself with the child.

Similarly Sri Rāmakrishna or Holy Mother, They love us because They are identified with us. We may not love them, Because, we are not identified with Them. In fact, we get bored. Suppose you are meditating. What is meditation? Trying to become one with Sri Rāmakrishna, isn't it? After half an hour what happens you get bored. That means instead of simply saying ‘O Rāmakrishna, you are a very boring person as far as I'm concerned’, we dare not say that. So this much happiness, this much meditation, is more than what you deserve.

Kamsa was the greatest devotee of Krishna That is why he was constantly fearful of Krishna. But what is the object of the fear?

( 15:19 mins )

Here is something very important. These are all important things for Sādhana. Here is a person who hates another person. This is hatred. Here is one person who fears another person, that is fear. But what is the object? You love somebody, there is an object. You fear somebody, there is another object. You hate somebody, there is another object. It doesn't depend upon whether you are loving or hating.

What is the object towards which your Love or hatred is directed. If it is God, It will release you. Why? Because, I tell you something very interesting, it is taking time. What is the nature of God? Freedom. What is the nature of God? Ānanda. Ānanda.

Suppose you hate God. About whom are you thinking? And what is the nature of God? Happiness, you're getting so much of happiness. And the more you think of hatred to God, the more happiness you are getting. What is the nature of God? Freedom! You become free from your hatred.

So, you love Him. You lust after Him, Kāma. But who is the object? God! If the object is another binding object, then it will double your bondage. Already you are bound. That object also will bind you more. But here is God…

I will give you two examples. One is Ānanda. Ānanda means freedom. So if you're free you get Ānanda. Freedom & Ānanda are synonymous. Can you understand that? I am elaborating it for this purpose. I will tell you how.

You get hungry. Same example. You get hungry. When you are hungry your mind is agitated, and that's a bondage. Then you eat food. What does the food to do to you? Used correctly, it removes your limitation, your bondage, of this desire. Removal of this desire is called freedom.

So God is freedom. You meditate upon God, you hate God, and you do anything with God, What is He going to do? Because, you are meditating, ultimately, upon whom? Freedom.

Because we cannot understand what is the dimension of Freedom, therefore we use the word God. That is where we bring in personality. Whatever it is - whether you hate, you fear, you love, you have devotion - What makes us either bound or free is not your feelings, but the object. Because the nature of the object will make you Free.

So we say, you know, somebody is frying some Vada. And there was a pot of ghee. Somehow this Vada slipped & fell into the hot ghee. Is it a good thing or bad thing? Hot ghee. This Vada now has become what Vada? Maddur Vada. Ghee Vada, which is even better isn’t it? So we are trying to fry ourselves in the world’s oil. Suddenly for some reason you got angry with God and you fell into that Ghee pot. What do you become?

You fall into sugar syrup, what will you become? Syrup. Suppose a fly falls into a sugar syrup, after that it solidifies, afterwards you eat it. Can you make any difference between the fly and sugar? Several mangoes the moment mango comes, you know, you eat. These worms grow in the mangoes. Practically they have become what? Mango! So you are not eating the insect, you are eating the mango, because they are eating only mango. They are also mango. You are also mango. After eating what do you become? Mango! I’m giving an illustration.

( 20:23 mins )

So love, freedom, happiness are synonymous words with memory, interest. Now you think over it. Is it clear? Okay, and at least for this class, I hope so.

'''Tyāgīśvara,''' we are talking about Tyāga. What is Tyāga? Anybody who gives up what is limiting.

Now here is another psychology, when I'm talking like this you have to note down certain important points. If I meditate upon some limited thing. Not only that thing is limited, a limited thing will make me also limited.

Simple example, you're making friendship with a fellow who is an idiot. If I make friendship with an idiot, what am I going to turn into? Idiot. If I cultivate company of Sat, what I am going to turn into? Sat. This is the cycle. Now you understand what is the effect of Sanga? So Sri Rāmakrishna gave some example, His own examples.

There are so many fossils available. Frozen living, what is called dead animals, without the least bit of degeneration. They found a Neandertals, a human being. They found a mammoth somewhere Arctic Range. And they found one small girl completely frozen, after 50,000, even more number of years. Now there is a possibility that she might be reconstructed also from the DNA. Because, if it is frozen the DNA is also not dead but it is frozen. Big Moral questions are coming. I don’t want to go into it.

What is my point now? That God is such an object. And you become That. Not only that.

I am giving you another very deep point. When I think of a chair… how do I think of a chair? I become one with the chair. You see when I'm looking at the chair… For example, this table, I'm only looking at this. I don't know what is here? Therefore for me the ignorance of the bottom part is there, unless I bend down and look at it.

So what is my point? That whenever we experience any object, we become totally identified with that object. This is the Indian philosophical theory of knowledge. How do we get knowledge of anything? Our whole mind like a mould goes and becomes that chair. I hope you understood?

Now when you think of any limited object, what are you going to become? Limited person. When you are thinking of God, What are you going to become? Unlimited.

That is why whether Kamsa feared him, Sisupāla, Dantavakra, hated Him. Yashodā, the Gopīs and Gopās, all loved Him, in various ways. One as a child. Another as a friend, another as a lover, etc., the object is completely God and they know that He is God.

Don't think Yashodā doesn’t know, because She has seen a miracle, that for seven days He was Keeping the whole Govardhana mountain. Like that His father asked Him, ‘Bābā Krishna, you bring my Chapels?’ ‘No, no, I am a small child. How can I carry such a huge weight?’ This fellow, happily, was holding the Govardhana. This is called Līlā. But We forget it.

So God - the idea that this is God - should be there. But God's grace is such that even if you don't know that He is God, but you have some idea about God, He will forgive the whole lot, He will make you Himself.

( 25:05 mins )

What is the psychology? If I want to know about the chair, I must become one with the chair. If I want to know about God, I must become one with God. Therefore you fear God, that is one way of thinking. Hate God, another way of thinking. And you Love God, another way of thinking. Any way, of dvesha - any way of thinking God, it will only be liberating because you are going to become one with Him.

I hope now this is related to our subject. What is it? '''Tyāgīśvara'''. Sri Rāmakrishna is called Tyāgīśvara. What did Holy Mother say? So some Disciple asked Holy Mother, Sri Rāmakrishna practiced so many spiritual disciplines as a Hindu, He.. Among Hindus mean Purānas, Tāntrika, Vaidika. Among Purānas - vaishnava, Shāktā and Siva Bhakta. Purānas means Bhakti. Tāntrika - 64 important primary scriptures of Tantra. Bhairavi Brahmani had made Him go through. Why? What is Vaidika? Advaita Vedānta.

In everyone He succeeded. So is it not the greatest thing Sri Rāmakrishna had accomplished? Some devotees were remarking to Holy Mother. Instantaneously She said, ‘No, that is not the greatest thing. He did because He was insatiable. But His greatest quality is Tyāga.

I have never seen in my life, Anybody who is so much of a Tyāgi. What is Tyāga. ultimately? Not giving up a chair, or not giving up… you know one man had 16 wives. Having 16 children or more he thought it is time to give up. One by one was giving up.

So there was another person who was married only once, so the wife of that person started to ridicule him. Look at the renunciation of that Fellow. 16 wives he is giving up one by one. And you are nothing, that is what she meant. Always wives surfer. So this Fellow, he was going to take a bath. He said you are a mad cap. You don't know what is in us. He will never be able to keep up. ‘At least he's better than you’. ‘You say so. All right for the day bye’ - that with he left and never returned back. Afterwards whole life she was meditating, ‘Why did those words come out of my mouth? ‘So what is Tyāga? Abhimāna Tyāga.

What is Abhimāna – body Abhimāna, mind Abhimāna. What else is there? The whole world is God. If I am not the body mind, the whole world is God. If I am not body conscious, I won't say any body. This is another insight. if I don't see mind, then I won't see anything in them. Can you understand that. is Sri Rāmakrishna , Holy mother seeing a body? Yes they are seeing. You know how? Just as you see figures on the cinema.

You don't suffer. Somebody in a cinema - Cinema this fellow is feeling I am hungry. Will you run taking some Rasagulla. What do you do? Enjoy it, Because it is only a figure. Like that, I see a everybody as a shadow. That's what's Sri Ramakrishna sees.

That ultimate knowledge, I am not the body mind is the characteristic of every Jeevan Muktha. But Sri Ramakrishna it has reached the very Peak. That's why Sri Ramakrishna so many incidents. I'm just coming like that. Once you know, He sat for food; and with so many items seven eight items. His own disciples - I tell you is these disciples are unreliable fellows – who outside they're doing good- inside they are criticizing.

So, this one disciple thought “ Oh! this man he loves to eat so many varieties”. not telling anything outside; as though is gatha, gatha with the devotion - inside critical. What does it mean? What the hell Are you doing? I am also here. You should be a guru only drishti boga. Sishyas will be actual bogas. As Prasad. Actually, we are gathering around a guru and instead of let your cata, cata Kacha kacha you are eating now.

That's then Sri Ramakrishna he could read everybody’s mind like things kept in hand or a glass Almirah. So he said do you know why I give out these things by natural tendency is towards the impersonal. The moment there is nothing to hold me my mind ooh like that, It will go into Samadhi. That's why I create artificial desires. I want to eat soppu, to show that you know better than God adhibouthika very beautifully. They make your to eat it after that. You don't want to eat anything if they are good Cooks otherwise afterwards you never want to eat it.

Once Sri Ramakrishna said “ I want to go to Calcutta to see some devotees”. Has he got desires? No. He wants to keep his mind on our level for whose benefit. Our benefit. There is what is called jagadiswara.

Then in the scriptures, there are four types of desires are there. All the objects fall into these 4 categories. Puthreshana, dhareshana, vitheshana, lokeshana some people add one more shastreshana. Eshana means intense desire. Puthreshana - I want a son.

A father wants a son; not a daughter. Because daughter is druhitah – means one who milks the cow, but in later on in Indian Society, she milks the whole family. Dowry. Dowry system.

So Puthreshana why – in olden times people thought that if a man has got a son he will save him from a special hell called “pom Nama narakath tryathe ithi puthra:” If a person doesn't have a male child, that fellow will go to hell. How does he go to hell? Because he will not be given tharpana, you know monthly rites all shraddha's Etc. Yearly. Some people do practically every day. And it is this which keeps the father from going to hell.

That means somebody to continue the traditions of the lineage. Bagavad Gita also, it refers when wars take place, the men will be destroyed. Then there is nobody to uphold the then they all our ancestors relating to narakha.(hell).

Those are the reasons Arjuna give to Sri Krishna. First lecture was given by Arjuna. Afterwards Only Krishna took Revenge. He never allowed him to open his mouth.

Yeah. The whole first chapter is what? and a few slokas of the second chapter. What Arjuna’s defense of why he wants to renounce the world and not take part in the war. now? What are we talking about? Puthreshana.

Then Dhareshana when somebody is in Vedic rituals as a house holder cannot perform rituals without Dharma Pathnee That is why Rama had banished Sita. So he has to make a Golden Sita in order to complete the yagnas Yagas. That is why Dhara is necessary.

But the Vedas are also intelligent. They are covering up. In the name of this every man really will have a desire for enjoying a woman & voice versa. There, but the main purpose is to be get the children and to perform the yagnas & Yagas. So a man will have a desire for Dhara. It is called Dhareshana.

Then - viththeshana. Man requires money? Viththa means wealth. Why wealth for two purposes, but three purposes one has to enjoy life first purpose,

One has to maintain the family, children, Disciples is the second factor. Viththa is most important wealth is most important for performing rituals. So all these things are necessary for the sake of what?

So Puthreshana, dhareshana, vitheshana. we have covered the three. there is a fourth Eshana., you know, what is the fourth Eshana? This is called lokeshana. Loka means not only this world but swarga, indra, prajapadhi, brihaspathi Etc higher worlds are there. Man wants attain to those higher worlds. why because man also wants to attain higher and still here and still higher happiness. So this is called lokeshana.

So this is how many how many desires we got four what are they? Puthreshana, dhareshana, vitheshana, lokeshana. There is one more shastreshana. Some swamis they want to go deep into the scriptures. They get so much of Joy. I had simple words. I love to read wonderful books.

Anybody doesn't love to read one wonderful books is a useless fellow. He is a stunted fellow. Because we have to expand our intellectual Grasp. That is very important for us.

So One who gives up all these five types of desires. He is a real Renouncer. anyone desire that fellow will be tightly bound to this world. So Sri Ramakrishna prayed to Mother, here is your Dharma, here is your adharma here is your good here is your evil - here is everything.

But I don't want anything mother. I want a high bakthi towards you I want motiveless devotion.

And so many people devotees, How can I get motiveless devotion. One second; next second. I have a desire to buy Tesla’s has electric car.

Yes. One of my disciples, Went and purchased 80,000 pounds Just walked in bought it. And when he came here he gave me a hundred rupees donation. I just laughed.

Which is blocking this fellow who wants a high Bakthi. He wants moksha. They don’t know what they are talking. Like mad caps, like drunken fellows they go on talking. What they are talking? What the right hand is doing the left hand does not know.

Now this is why will they say let not your left hand know what your right hand is to do, you know, what is the meaning of it? Whatever philanthropy or charity your right hand is doing. Let nobody know. not even the left hand - you forget it that I have done it. Otherwise of abhimana I did it. Let left hand not know means completely forget it. I have the capacity. God has given me the desire to do. I just do. it is God's money being given to God.

Swami Saradananadaji, sending one brahmachary for Relief work. And then the man asked how should we conduct the relief work? If I beautiful reply. Do you know what he said? the things you are Distributing among the poor people. They don't belong to you. Somebody is donating it and you are giving.

So somebody's property is being given to somebody else. But where do you come in? Give it lovingly, not expecting anything. And Whatever be their reaction not have an Abi Mana. Somebody says you gave that said of better saree, you gave me a rotten saree.

I am telling from my personal experience, Bangladesh 1971 I I was at Sirajganj. So we collected some old Sarees, second hand sarees, very good sarees. And was Distributing one fellow came said, “ to that person to that lady you gave such beautiful Saree. And then to my wife you're giving a third-class Saree why this discrimination?

At least he only criticized me that much. my Swami Gokulananda, He said you liked her - that lady, That's why you gave a better saree.(thundering outburst of laughter from the audience)

I was happy he did not make charged me with that. You see people are there. That is why, Easwar Chandra Vidyasagar used to say, one day he was walking, with his friend. His friend said such and such a person is abusing you. Easwar Chandra Vidyasagar said I don't remember having done any good to him. Why is he is abusing me?

That means what? If you do something good only they will abuse you. if you don't do any good, they will forget you immediately. This fellow is not worth even considering. the other fellow. He could have given a little more.

We have got a beautiful saying in Telugu. A beggar has come. And the household are not there is a measuring vessel and he filled it up with some Dan and he gives that's the way is there a hole in that? Okay, what are we talking..Puthreshana, dhareshana, vitheshana, lokeshana and shastreshana. One who gives up These things he is a real jagadiswara.

but there is a psychology here if we want to give up something. We will never be able to give up unless we are hoping to get something better. So what is that better thing here only God and a person who knows that this is a better thing only then you will be able to give this is another deep insight. unless you are sure you're going to get something better. You cannot simply give up something which is an inferior quality. I don't know the whether I told you this story at really beautiful story.

There was a poor man if He wanted to become rich so he went to a sadhu. Local sadhu. How can I become rich please show me the way. He said, yes, you see the mountain in front of your village on the top of that mountain is a sadhu another holy man lives. I heard that he has a what you call Rasa Vedhi,(Sparasa Vedhi) That which you turns Metals into gold. Philosopher’s stone. I do not know why it is called Philosopher’s stone - philosopher doesn't want those things.

Anyway, philosopher Stones. I heard he has got, you can go and ask him if he has got he will give it to you. So this fellow had to take three days to climb. He climbed, found out this sadhu, this sadhu for another for 50 years that sadhu had not seen another human being.

He was very happy. What can I do? What brings you here? Very frankly he said, I want to become rich. I heard that you have this philosopher's stone “Sparsa Vedhi” it is called.

((The philosopher's stone, more properly philosophers' stone or stone of the philosophers (Latin: lapis philosophorum) is a legendary alchemical substance capable of turning base metals such as mercury into gold (chrysopoeia, from the Greek χρυσός khrusos, "gold", and ποιεῖν poiēin, "to make") or silver.))

((Fullmetal alchemist, Philosophers stone ...pinterest.com))

“Sparsa Vedhi”. They will become the moment you touch any metal will turn into gold. So, can you please, Sir, give it to me?

The Sadhu said I have got one Good news and one bad news. The bad news is, the moment I came here, I just threw it away.

The good news is after I threw it away, Nobody had ever come here. So it should be lying down somewhere. So you can go search for it? So this you should be praised and the man went searched within a short time. He got something there are some useless Metals nearby. He touched it. It immediately turned into gold!!

And he came and made sashtanga pranam and said I am so grateful to you and then may be three pranams. But he started coming down for three days. He had to come down. Three days. He was not having sleep. Now. What shall I do? I will turn metal into gold. I resell it. I become a rich man. Where do I buy a land? Where do I buy some buildings? Whom am I going to marry? And what is she going to demand etc, etc, all “gonthemma korikalu”.

Three days. After three days, He got exhausted fell asleep for the first time. Got up with fresh mind became calm and quiet then he said “array this person had it for 50 years. He gave it up. No fool will give it up anything unless he's a fool unless he's getting something much more valuable.

I must find out immediately again another three days and they sadhu asked him, what brings you here. Then he said you sir you had this you give this up? You must have got something much more precious than this. The sadhu said yes, do you want to have that something more precious. He said yes, throw that out. I will tell you. until you throw it out. I will know that it is only idle curiosity you don't want.

So that fellow threw it out. Then he told him about “God” and that is the greatest Labha anybody can have.

This is what Sri Ramakrishna says, all this clever fellows were like crows learning a growth from morning till evening runs after what. Only filth. A real clever fellow is one who gives up all these things and he will only thinks on one thing. What is that - nothing but God. What a beautiful thing. This idea is. So Sri Ramakrishna is unparalleled thyaga, first.

Second if we want to give up, we can give up but it will come as a result of tremendous effort. For Sri Ramakrishna it came effortlessly. As if it is very natural; as if he was born with the love of God. Some people you see from the very beginning. So that is why Swami Vivekananda he had not simply like a poet he sat down and wrote. He meditated years and years and years upon Takur, condensed the essence of his meditation and this is the result. And as I said Oh swamij, Saptha Rishi, rishi, From rishi’s mouth. Nothing else Will come excepting Upanishad.

What is Upanishad ? that which destroys worldly bondage is called Upanishad. That is why Sri Ramakrishna’s gospel is a vedha. Upanishad. Yeah.

Haynaravara. Last class I mentioned, every human being is not yet fit to be called a human being so there are three Nature's. Thalassic nature, rajasika nature and Sathvika nature. Human beings are divided into three categories. Rakshasa or Asura, manusha, and deivika.

In the Upanishad, There is a story. chandogya Upanishad. There is a story Rakshasas, asuras And human beings manusha and the Devathas has all of them prayed to prajapadhi – Brahma, guide us enlighten us. Give us some thing. And his teaching came in the form of a thunder.

What is the Dha, Dha, Dha- then prajapadhi asked asuras –Did you understand what I said. Yes, Sir, made Pranam & Departed. He asked human beings did you understand What I said. Yes Sir. They made pranams and departed. The Devathas they were asked do you do understand? They made pranams and departed. So the Upanishad is explained. What is it explaining?

What is the nature of Rakshasas, cruelty. Therefore overcome cruelty with it opposite quality. What is that opposite quality. Dhaya. Dayadhwam, Dayadhwam, Dayadhwam. Be compassionate, Be kind and compassionate.

What is the nature of human beings miserliness? What is the opposite of miserliness? Generosity Dhanadwam, Dhanadwam, Dhanadwam. what does it mean Dheeyatham, Dheeyatham, Dheeyatham . give give give give up you.

And then what is the Nature of Devathas? Unlimited enjoyment. So Damayadham- Damadhwam, Damadhwam, Damadhwam. Control of the sense organs is called dama.

So we are talking about human beings every human being suffers from many complexes. Of these complexes psychologist divide this complex into 2 categories. What are they. inferiority and superiority. It is a big subject. I will deal only in brief.. The first this complexion comes from the body. What is the body? Somebody is tall, hefty, strong when he sees a cookja a dwarf? He feels Superior, he may not express it. He feels be real. If, a person is very beautiful and he encounters an ugly person. A rich person and Learned person. Body and quality.

This is called superiority complex. There are two types of superiority complex. Some people really have those things.

And They don't have a right but they feel Superior. Some people don't have but feel Superior. Understand now. Similarly inferiority complex. Then you took up only when you are. You're walking and you took your to look up your companion. How do you feel?

Inferior. So there was this fellow who are suffering who thought he was suffering from inferiority complex . He went to a psychiatrist. And got treatment for three years. After three years psychiatrist said I'm terminating your treatment patient gabar agaya. I have not been cured of my ailment, I still feel very inferior. It is only after three years, I discovered you are not suffering from inferiority complex you are inferior. ( Big Laughter)For that there is no cure.

Complex can be overcome, but this fellow. painful. So we are all suffering lack of self-confidence and lack of willpower. These are all complexes. Most of the people Suffering from Psychiatric problems other either Superior 30 complex the whole cosmetic Industry is based upon what?

Inferiority complex. My nose it is like that. I What to make it like that. This fellow brings one chisel and hammer to and fit and then stitches it. Are you happy? Mm mm mm…Yeah, like that he tells. I've seen it at that film.BBC. All these things they show very nicely.

So inferiority complex. Sri Ramakrishna feels neither inferior or Superior. Why because he never considered himself and yet he knows this is a Divine body. Divinity is fully manifest in this particular body. So the nar‧avara. But there is something else. Previously psychology used to deal it started. What is the cause of mental diseases? First find out diagnose and then find out a way to cure the person from that. From physical Medical Science also, how did it start?

Man is suffering from physical some diseases. Find out the cause. Try to help the person and that was the goal. Now completely changed. What is it? What is the optimum physical health? What is a of optimum Mental Health?

Carl Ransom Rogers (January 8, 1902 – February 4, 1987),Abraham Maslow.( April 1, 1908 – June 8, 1970) Karen All these peoples latest it is to means not very latest Erik Erikson - from all these fellows have devoted their entire lives to define What is the nature personality?

In today's class. I'm just going to out read out the outline and then if there is anything we can discuss it later on.

So much meaning I find in this is no less than studying. Upanishads. . Yeah, we are here. We are not even nature human beings. We are not what are we so I'm According to Swami Vivekananda touch-me-not plants. Is somebody even touches with the breath-we will shrink.

You Understand what I'm talking about. So sensitive we have become somebody looks at you. You feel bad. Somebody doesn't look at you, you feel bad. if somebody smiles at you feel bad. If somebody doesn't smile at you, you feel bad.. Does not talk with you for everything you feel bad. Oh! Rama!

Okay.

I will just read out.

Characteristics of a Nature personality - Nature person has a thorough knowledge of the workings of his mind is completely aware of what is going on in his mind second. He knows his assets and liabilities. He knows what are his good points. Also, what is it deficient in not imagining he knows it. He becomes an integrated personality. Swami Yathiswaranandaji M in that book marvelous book meditation and spiritual life one whole chapter has been devoted to this particular subject. What is it? Integration of personality.

The subconscious the unconscious and the conscious and the super conscious must be completely integrated other ways, but does he become split personality? You know me around we all suffer from what is called if MB PCS cmps MPS multiple personality syndrome Multiple Market because at home, we are somebody in the office. We are somebody and in the club, we are somebody there is no integration that is why. So many mental problems are coming. So a nature person becomes totally integrated. I think I have also mentioned it earlier something very important.

Or do you that according to William James when a Christian becomes converted that conversion takes place?

In three ways three characteristics, you know, what is that first? He becomes integrated for Life converted for Life. Secondly. It is always a journey from the lower to the higher and thirdly his. Sorry.

I got here, but you're talking especially find out what it is. Okay.

And thirdly the person's inner and outer personality. There will be no split. What does that mean? That means if he is spiritual inside his spiritual also outside. So what are what is we doing? Like they say in and marvadi’ s shop. Visiting their front there will be Krishna picture player every day morning is known he opens he lights of the incense and does it. But if any B the money transaction has to take place and B has to be converted into w.

He will turn Krishna’s picture towards the wall. Finishes his transaction Turns smilingly The photo of Krishna Hare Krishna did not know anything about it. So when we are in the temple or Saints not really sensitive people also there are devils. They go on talking. From the back And the children are making so much of noise. And some fellow is coughing out who asked you to venue are coughing coughs of money. Why are you passing ordinary Cough - infectious, cough?

You know English word coffee giving out. He never brings any money not even chilli kasu. So he is creating so much of disturbance to other people. He is not even aware of that. Anyway, but I'm not talking about it when a person comes completely converted. Then the third but it is between the inner and the outer absolutely integrated. The unconscious subconscious and conscious and the super conscious the spiritual and the secular the body and mind completely they must be integrated. Then nature person accepts himself loves himself and takes upon responsibility for himself. He doesn't blame anybody if I am here today this way with responsible. I am responsible. So I must make effort if I want to become better upon myself.

He has a clearly defined philosophy and goal in life. He lives in the present taking the past and the future into consideration and learning their lessons. His steadfast is optimistic cheerful but realistic attitude towards life and world. He suffers neither from a superiority nor an inferiority complex. He has sufficient self-control to sacrifice weaknesses and defects. He constantly strives to improve himself without getting frustrated. He always Tries to see the best in others. He forgives himself and others. He integrates evil and suffering as stepping stones to a better life.

He has a place a definite routine for everything in life. He can objectify himself called self-objectification. Understand. he can look at himself as others are looking at himself. he has a keen sense of humor without becoming a buffoon. Nature people have a very realistic self image of what they can do and are not threatened by their weaknesses. They are also able to laugh at their weaknesses and we'll close this talk with one particular quotation. Somebody had quipped I don't know who - he quipped if anybody has the ability to laugh at himself, He will never lack entertainment in his life.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 08 on 09 June 2019

2024-08-07T07:04:55Z

R verma:

So we are discussing ‘khaṇḍana bhava bandhana’. When Swāmiji composed this hymn, nothing but the Upanishads have been put in this particular form. For every word, we can find one equivalent Upanishadic word. We have already given some references.

'''Tyāgīśvara he naravara dehapade anurāg''' - This is what we will discuss now.

'''Tyāgīśvara – He is the emperor of renunciation'''. What is renunciation? Giving up complete attachment that is called renunciation.

So the first meaning of renunciation is Deha, Mana, Abhimāna Tyāga - I am the body, I am the Mind - Whether a person is a devotee or he is a Jñāni or Yogi. So, how does it…

If he is a Karma Yogi, he gives up attachment to the result. Results always come in two forms. Results of actions come only in two forms. What are they? Sukha and Dukha. So Sukha and Dukha affect whom? Only the body and mind. Body and mind. Therefore the one who gives up his Karma-phala is a karma yogi. It means he looks equally upon both Sukha as well as Dukha.

Okay, then what about Jñāni? Completely he says the whole world is Mithyā. Certain words we have to understand very clearly. Keep this in mind always. There is no world other than body and mind. If you don't have identity with the body and mind, you will not have any world. Example, When you are in deep sleep, do you have body mind consciousness? Therefore there is no world. There is no world. So for a Jñāni the world is Mithyā. That means the body mind is Mithyā. Then every Mithyā, you understand what is Mithyā? Mithyā means unreal. Because you will get the real thing, if there is a shadow there must be an object.

No senses - No world. That's why in your deep sleep, you don't have any of these things. That is why you don't have any world at all. But what is there? When do you get the greatest happiness? Tell me. When do you get the greatest happiness? In deep sleep.

So there is something very interesting, you know? You are hungry. That means you are acutely aware of one part of the body. Then you eat food. As a result of eating food what happens? The sensation or awareness of that particular part of the body becomes completely absent. That means there is no activity. That is called Happiness.

When there is no body, there is bodily happiness. When there is no mind - mind happiness. When there is no body or mind - complete happiness. That's why we are so happy. Sukham aham aswapsam, I slept very happily. I did not know anything. Na kinchit avedisham.

( 05:04 mins )

These are our greatest psychological truths. Not only Vedāntic truths, psychological truths. In fact, there is no Vedānta excepting psychology. Vedānta starts with bondage. Bondage belongs to the mind. Solution also comes from the mind. When there is no mind, there is no bondage & there is no solution at all.

Do you know what is deep sleep? Let me put it this way. I am devoid of body mind. That is called deep sleep. When I get up Problems come.

You see this is the greatest mistake people commit. How they commit this mistake, I cannot figure it out. You are telling that I was completely unaware. Are you aware that you are unaware?

So that ‘I’ is not aware of non ‘I’. But it is fully aware of ‘This is ‘Me’. Follow that one? In deep Sleep ( So many people have these problems ), It's a complete awareness of me.

When I look at the table, ( this is a deep thought ) I forget myself. When there is no table thought, then I am aware of Myself. So this is the greatest truth we have to understand.

When I am alone, I am very happy. I hope you're following it. When I'm alone, I have no problem. No problem means not a zero experience, complete experience of Happiness is called…

Deha means the moment… You see if I take this wall out, complete sunlight will come in. What is limiting the sunlight? The walls. Deha, Mana, the body mind is like that. It puts a limit to my happiness. And that's why you remove a little bit of that limitation, You feel very happy.

Suppose you're very hungry. That is a limitation. You remove that hunger by eating food, and you say I'm very happy. What were you before happiness came? Unlimited happiness. Body mind is a limitation. I can only tell what I understand. It is up to you how much you take it further.

Happiness, Love, memory, and interest, all these are synonymous names. Whatever you are interested in that remains in your memory. Whatever you are interested in, and to the degree of your interest, your happiness also will increase. Your memory also will increase.

So my favorite example, a young man is walking. Another girl from the other side of the pavement smiles at him. He will never forget. Suppose she says my name is so & so, he will never forget. All examinations, Lessons he forgets. Why? Interest is there. Deep interest is there. And we cannot be… whatever we are interested in, it cannot but produce love. If you don't love something, it won't give you interest. and you won’t love something which will not give you happiness.

Can you love something which doesn't give you happiness, whether it is another human being, a book, a cinema, food, or shirt, or any other thing? I'm talking specifically about happiness. You will not love. Necessarily you may use it. Like I am using that soppu for getting rid of my jaundice, so bitter, so I have to disguise it with some yogurt and other things. So straight away, we don't eat it.

( 10:47 mins )

Sri Rāmakrishna, He may eat it. Sadāshiva Brahmendra may eat it. I will also eat it. Why? Because I have to eat. Given a choice, I will not. So that is what I am telling.

That which you love, you are sure it will give you happiness. And it will give you happiness, even if it is not a happy thing. My point is - there is happiness there so you love it - Not that way. You love it because it gives you happiness. The same thing may not give happiness to somebody else. Love, interest, memory, joy, concentration, these 5 things are synonymous.

Now what happens? Let me first give you an example of why we love something and why it gives happiness. True happiness doesn't lie anywhere. It is only my happiness.

First I'll give you an analogy. You keep a mirror in front of you, it is a very dirty mirror. How much of your reflection, as you are, can be seen there? The more dirty it is, the less you see yourself. If you can completely clean it, then there would be absolutely no difference between you, as you are, and the reflection. योऽसावसौ पुरुषः सोऽहमस्मि ( yo 'sāv asau puruṣaḥso'ham asmi ) Yeah until that, time you are God I am a devotee, because of the distance.

Okay now follows an example. You love a sweet. Then you eat this sweet. What happens? How does how does happiness comes from? Does it come from the sweet? No.

Now follows an example. You love a sweet, then you eat this sweet. What happens? How does happiness come from… Does it come from the Sweet? No! Where from is it coming? From yourself! But what is the sweet doing? It is removing the covering of your happiness by your thought, ‘I like to eat this sweet’. That desire. A desire comes like a black cloud. And that desire is removed by the object. And when that cloud is removed by the act of fulfilling that desire, then the happiness within you naturally flows out.

But then we mistake this happiness is coming from the object. Now you understand. ultimately it is the chaitanyananda which is actually coming.

Love and happiness are synonymous. It is oneness. Love is Oneness. When a mother loves her child, she may not be a psychologist, but she feels that anything that happens to the child is happening to me. That means that lady is identifying herself with the child.

Similarly Sri Rāmakrishna or Holy Mother, They love us because They are identified with us. We may not love them, Because, we are not identified with Them. In fact, we get bored. Suppose you are meditating. What is meditation? Trying to become one with Sri Rāmakrishna, isn't it? After half an hour what happens you get bored. That means instead of simply saying ‘O Rāmakrishna, you are a very boring person as far as I'm concerned’, we dare not say that. So this much happiness, this much meditation, is more than what you deserve.

Kamsa was the greatest devotee of Krishna That is why he was constantly fearful of Krishna. But what is the object of the fear?

( 15:19 mins )

Here is something very important. These are all important things for Sādhana. Here is a person who hates another person. This is hatred. Here is one person who fears another person, that is fear. But what is the object? You love somebody, there is an object. You fear somebody, there is another object. You hate somebody, there is another object. It doesn't depend upon whether you are loving or hating.

What is the object towards which your Love or hatred is directed. If it is God, It will release you. Why? Because, I tell you something very interesting, it is taking time. What is the nature of God? Freedom. What is the nature of God? Ānanda. Ānanda.

Suppose you hate God. About whom are you thinking? And what is the nature of God? Happiness, you're getting so much of happiness. And the more you think of hatred to God, the more happiness you are getting. What is the nature of God? Freedom! You become free from your hatred.

So, you love Him. You lust after Him, Kāma. But who is the object? God! If the object is another binding object, then it will double your bondage. Already you are bound. That object also will bind you more. But here is God…

I will give you two examples. One is Ānanda. Ānanda means freedom. So if you're free you get Ānanda. Freedom & Ānanda are synonymous. Can you understand that? I am elaborating it for this purpose. I will tell you how.

You get hungry. Same example. You get hungry. When you are hungry your mind is agitated, and that's a bondage. Then you eat food. What does the food to do to you? Used correctly, it removes your limitation, your bondage, of this desire. Removal of this desire is called freedom.

So God is freedom. You meditate upon God, you hate God, and you do anything with God, What is He going to do? Because, you are meditating, ultimately, upon whom? Freedom.

Because we cannot understand what is the dimension of Freedom, therefore we use the word God. That is where we bring in personality. Whatever it is - whether you hate, you fear, you love, you have devotion - What makes us either bound or free is not your feelings, but the object. Because the nature of the object will make you Free.

So we say, you know, somebody is frying some Vada. And there was a pot of ghee. Somehow this Vada slipped & fell into the hot ghee. Is it a good thing or bad thing? Hot ghee. This Vada now has become what Vada? Maddur Vada. Ghee Vada, which is even better isn’t it? So we are trying to fry ourselves in the world’s oil. Suddenly for some reason you got angry with God and you fell into that Ghee pot. What do you become?

You fall into sugar syrup, what will you become? Syrup. Suppose a fly falls into a sugar syrup, after that it solidifies, afterwards you eat it. Can you make any difference between the fly and sugar? Several mangoes the moment mango comes, you know, you eat. These worms grow in the mangoes. Practically they have become what? Mango! So you are not eating the insect, you are eating the mango, because they are eating only mango. They are also mango. You are also mango. After eating what do you become? Mango! I’m giving an illustration.

( 20:23 mins )

So love, freedom, happiness are synonymous words with memory, interest. Now you think over it. Is it clear? Okay, and at least for this class, I hope so.

'''Tyāgīśvara,''' we are talking about Tyāga. What is Tyāga? Anybody who gives up what is limiting.

Now here is another psychology, when I'm talking like this you have to note down certain important points. If I meditate upon some limited thing. Not only that thing is limited, a limited thing will make me also limited.

Simple example, you're making friendship with a fellow who is an idiot. If I make friendship with an idiot, what am I going to turn into? Idiot. If I cultivate company of Sat, what I am going to turn into? Sat. This is the cycle. Now you understand what is the effect of Sanga? So Sri Rāmakrishna gave some example, His own examples.

There are so many fossils available. Frozen living, what is called dead animals, without the least bit of degeneration. They found a Neandertals, a human being. They found a mammoth somewhere Arctic Range. And they found one small girl completely frozen, after 50,000, even more number of years. Now there is a possibility that she might be reconstructed also from the DNA. Because, if it is frozen the DNA is also not dead but it is frozen. Big Moral questions are coming. I don’t want to go into it.

What is my point now? That God is such an object. And you become That. Not only that.

I am giving you another very deep point. When I think of a chair… how do I think of a chair? I become one with the chair. You see when I'm looking at the chair… For example, this table, I'm only looking at this. I don't know what is here? Therefore for me the ignorance of the bottom part is there, unless I bend down and look at it.

So my is point that whenever we experience any object, we become totally identified with that object. This is the Indian philosophical theory of knowledge. How do we get knowledge of anything? Our whole mind like a mould goes and becomes that chair. I hope you understood?

Now when you think of any limited object, what are you going to become? Limited person. When you are thinking of God, What are you going to become? Unlimited.

That is why whether Kamsa feared him, Sisupāla, Dantavakra, hated Him, Yashodā, the Gopīs and Gopās, all loved Him, in these various ways. One is a child. Another has a friend, another as a lover, and so on, the object is completely God and they know that He is God.

Don't think this yashoda that as a no because she had Vision. She has seen Eric ins that for seven days. He was Keeping the whole Govardhana mountain like this. His father asked Him, ‘Bābā Krishna, you bring my Chapels?’ ‘No, no, I am a small kid. How can I carry such a huge weight?’ This fellow, happily, was holding Govardhana. This is called Līlā. But We forget it.

So God - the idea that this is God - should be there. But God's grace Is, even if you don't know that He is God, but you have some idea about God. He will forgive the whole lot, He will make you Himself.

What is the psychology? If I want to know about the chair, I must become one with the chair. If I want to know about God, I must become one with God. Therefore you fear God, that is one way of thinking. Hate God, another way of thinking. And you Love God, another way of thinking. Any way, of dvesha - any way of thinking God, it will only be liberating because you are going to become one with Him.

I hope now this is related to our subject. What is it? '''Tyāgīśvara'''. Sri Rāmakrishna is called Tyāgīśvara. What did Holy Mother say? So some Disciple asked Holy Mother, Sri Rāmakrishna practiced so many spiritual disciplines as a Hindu, He.. Among Hindus mean Purānas, Tāntrika, Vaidika. Among Purānas - vaishnava, Shāktā and Siva Bhakta. Purānas means Bhakti. Tāntrika - 64 important primary scriptures of Tantra. Bhairavi Brahmani had made Him go through. Why? What is Vaidika? Advaita Vedānta.

In everyone He succeeded. So is it not the greatest thing Sri Rāmakrishna had accomplished? Some devotees were remarking to Holy Mother. Instantaneously She said, ‘No, that is not the greatest thing. He did because He was insatiable. But His greatest quality is Tyāga.

I have never seen in my life, Anybody who is so much of a Tyāgi. What is Tyāga. ultimately? Not giving up a chair, or not giving up… you know one man had 16 wives. Having 16 children or more he thought it is time to give up. One by one was giving up.

So there was another person who was married only once, so the wife of that person started to ridicule him. Look at the renunciation of that Fellow. 16 wives he is giving up one by one. And you are nothing, that is what she meant. Always wives surfer. So this Fellow, he was going to take a bath. He said you are a mad cap. You don't know what is in us. He will never be able to keep up. ‘At least he's better than you’. ‘You say so. All right for the day bye’ - that with he left and never returned back. Afterwards whole life she was meditating, ‘Why did those words come out of my mouth? ‘So what is Tyāga? Abhimāna Tyāga.

What is Abhimāna – body Abhimāna, mind Abhimāna. What else is there? The whole world is God. If I am not the body mind, the whole world is God. If I am not body conscious, I won't say any body. This is another insight. if I don't see mind, then I won't see anything in them. Can you understand that. is Sri Rāmakrishna , Holy mother seeing a body? Yes they are seeing. You know how? Just as you see figures on the cinema.

You don't suffer. Somebody in a cinema - Cinema this fellow is feeling I am hungry. Will you run taking some Rasagulla. What do you do? Enjoy it, Because it is only a figure. Like that, I see a everybody as a shadow. That's what's Sri Ramakrishna sees.

That ultimate knowledge, I am not the body mind is the characteristic of every Jeevan Muktha. But Sri Ramakrishna it has reached the very Peak. That's why Sri Ramakrishna so many incidents. I'm just coming like that. Once you know, He sat for food; and with so many items seven eight items. His own disciples - I tell you is these disciples are unreliable fellows – who outside they're doing good- inside they are criticizing.

So, this one disciple thought “ Oh! this man he loves to eat so many varieties”. not telling anything outside; as though is gatha, gatha with the devotion - inside critical. What does it mean? What the hell Are you doing? I am also here. You should be a guru only drishti boga. Sishyas will be actual bogas. As Prasad. Actually, we are gathering around a guru and instead of let your cata, cata Kacha kacha you are eating now.

That's then Sri Ramakrishna he could read everybody’s mind like things kept in hand or a glass Almirah. So he said do you know why I give out these things by natural tendency is towards the impersonal. The moment there is nothing to hold me my mind ooh like that, It will go into Samadhi. That's why I create artificial desires. I want to eat soppu, to show that you know better than God adhibouthika very beautifully. They make your to eat it after that. You don't want to eat anything if they are good Cooks otherwise afterwards you never want to eat it.

Once Sri Ramakrishna said “ I want to go to Calcutta to see some devotees”. Has he got desires? No. He wants to keep his mind on our level for whose benefit. Our benefit. There is what is called jagadiswara.

Then in the scriptures, there are four types of desires are there. All the objects fall into these 4 categories. Puthreshana, dhareshana, vitheshana, lokeshana some people add one more shastreshana. Eshana means intense desire. Puthreshana - I want a son.

A father wants a son; not a daughter. Because daughter is druhitah – means one who milks the cow, but in later on in Indian Society, she milks the whole family. Dowry. Dowry system.

So Puthreshana why – in olden times people thought that if a man has got a son he will save him from a special hell called “pom Nama narakath tryathe ithi puthra:” If a person doesn't have a male child, that fellow will go to hell. How does he go to hell? Because he will not be given tharpana, you know monthly rites all shraddha's Etc. Yearly. Some people do practically every day. And it is this which keeps the father from going to hell.

That means somebody to continue the traditions of the lineage. Bagavad Gita also, it refers when wars take place, the men will be destroyed. Then there is nobody to uphold the then they all our ancestors relating to narakha.(hell).

Those are the reasons Arjuna give to Sri Krishna. First lecture was given by Arjuna. Afterwards Only Krishna took Revenge. He never allowed him to open his mouth.

Yeah. The whole first chapter is what? and a few slokas of the second chapter. What Arjuna’s defense of why he wants to renounce the world and not take part in the war. now? What are we talking about? Puthreshana.

Then Dhareshana when somebody is in Vedic rituals as a house holder cannot perform rituals without Dharma Pathnee That is why Rama had banished Sita. So he has to make a Golden Sita in order to complete the yagnas Yagas. That is why Dhara is necessary.

But the Vedas are also intelligent. They are covering up. In the name of this every man really will have a desire for enjoying a woman & voice versa. There, but the main purpose is to be get the children and to perform the yagnas & Yagas. So a man will have a desire for Dhara. It is called Dhareshana.

Then - viththeshana. Man requires money? Viththa means wealth. Why wealth for two purposes, but three purposes one has to enjoy life first purpose,

One has to maintain the family, children, Disciples is the second factor. Viththa is most important wealth is most important for performing rituals. So all these things are necessary for the sake of what?

So Puthreshana, dhareshana, vitheshana. we have covered the three. there is a fourth Eshana., you know, what is the fourth Eshana? This is called lokeshana. Loka means not only this world but swarga, indra, prajapadhi, brihaspathi Etc higher worlds are there. Man wants attain to those higher worlds. why because man also wants to attain higher and still here and still higher happiness. So this is called lokeshana.

So this is how many how many desires we got four what are they? Puthreshana, dhareshana, vitheshana, lokeshana. There is one more shastreshana. Some swamis they want to go deep into the scriptures. They get so much of Joy. I had simple words. I love to read wonderful books.

Anybody doesn't love to read one wonderful books is a useless fellow. He is a stunted fellow. Because we have to expand our intellectual Grasp. That is very important for us.

So One who gives up all these five types of desires. He is a real Renouncer. anyone desire that fellow will be tightly bound to this world. So Sri Ramakrishna prayed to Mother, here is your Dharma, here is your adharma here is your good here is your evil - here is everything.

But I don't want anything mother. I want a high bakthi towards you I want motiveless devotion.

And so many people devotees, How can I get motiveless devotion. One second; next second. I have a desire to buy Tesla’s has electric car.

Yes. One of my disciples, Went and purchased 80,000 pounds Just walked in bought it. And when he came here he gave me a hundred rupees donation. I just laughed.

Which is blocking this fellow who wants a high Bakthi. He wants moksha. They don’t know what they are talking. Like mad caps, like drunken fellows they go on talking. What they are talking? What the right hand is doing the left hand does not know.

Now this is why will they say let not your left hand know what your right hand is to do, you know, what is the meaning of it? Whatever philanthropy or charity your right hand is doing. Let nobody know. not even the left hand - you forget it that I have done it. Otherwise of abhimana I did it. Let left hand not know means completely forget it. I have the capacity. God has given me the desire to do. I just do. it is God's money being given to God.

Swami Saradananadaji, sending one brahmachary for Relief work. And then the man asked how should we conduct the relief work? If I beautiful reply. Do you know what he said? the things you are Distributing among the poor people. They don't belong to you. Somebody is donating it and you are giving.

So somebody's property is being given to somebody else. But where do you come in? Give it lovingly, not expecting anything. And Whatever be their reaction not have an Abi Mana. Somebody says you gave that said of better saree, you gave me a rotten saree.

I am telling from my personal experience, Bangladesh 1971 I I was at Sirajganj. So we collected some old Sarees, second hand sarees, very good sarees. And was Distributing one fellow came said, “ to that person to that lady you gave such beautiful Saree. And then to my wife you're giving a third-class Saree why this discrimination?

At least he only criticized me that much. my Swami Gokulananda, He said you liked her - that lady, That's why you gave a better saree.(thundering outburst of laughter from the audience)

I was happy he did not make charged me with that. You see people are there. That is why, Easwar Chandra Vidyasagar used to say, one day he was walking, with his friend. His friend said such and such a person is abusing you. Easwar Chandra Vidyasagar said I don't remember having done any good to him. Why is he is abusing me?

That means what? If you do something good only they will abuse you. if you don't do any good, they will forget you immediately. This fellow is not worth even considering. the other fellow. He could have given a little more.

We have got a beautiful saying in Telugu. A beggar has come. And the household are not there is a measuring vessel and he filled it up with some Dan and he gives that's the way is there a hole in that? Okay, what are we talking..Puthreshana, dhareshana, vitheshana, lokeshana and shastreshana. One who gives up These things he is a real jagadiswara.

but there is a psychology here if we want to give up something. We will never be able to give up unless we are hoping to get something better. So what is that better thing here only God and a person who knows that this is a better thing only then you will be able to give this is another deep insight. unless you are sure you're going to get something better. You cannot simply give up something which is an inferior quality. I don't know the whether I told you this story at really beautiful story.

There was a poor man if He wanted to become rich so he went to a sadhu. Local sadhu. How can I become rich please show me the way. He said, yes, you see the mountain in front of your village on the top of that mountain is a sadhu another holy man lives. I heard that he has a what you call Rasa Vedhi,(Sparasa Vedhi) That which you turns Metals into gold. Philosopher’s stone. I do not know why it is called Philosopher’s stone - philosopher doesn't want those things.

Anyway, philosopher Stones. I heard he has got, you can go and ask him if he has got he will give it to you. So this fellow had to take three days to climb. He climbed, found out this sadhu, this sadhu for another for 50 years that sadhu had not seen another human being.

He was very happy. What can I do? What brings you here? Very frankly he said, I want to become rich. I heard that you have this philosopher's stone “Sparsa Vedhi” it is called.

((The philosopher's stone, more properly philosophers' stone or stone of the philosophers (Latin: lapis philosophorum) is a legendary alchemical substance capable of turning base metals such as mercury into gold (chrysopoeia, from the Greek χρυσός khrusos, "gold", and ποιεῖν poiēin, "to make") or silver.))

((Fullmetal alchemist, Philosophers stone ...pinterest.com))

“Sparsa Vedhi”. They will become the moment you touch any metal will turn into gold. So, can you please, Sir, give it to me?

The Sadhu said I have got one Good news and one bad news. The bad news is, the moment I came here, I just threw it away.

The good news is after I threw it away, Nobody had ever come here. So it should be lying down somewhere. So you can go search for it? So this you should be praised and the man went searched within a short time. He got something there are some useless Metals nearby. He touched it. It immediately turned into gold!!

And he came and made sashtanga pranam and said I am so grateful to you and then may be three pranams. But he started coming down for three days. He had to come down. Three days. He was not having sleep. Now. What shall I do? I will turn metal into gold. I resell it. I become a rich man. Where do I buy a land? Where do I buy some buildings? Whom am I going to marry? And what is she going to demand etc, etc, all “gonthemma korikalu”.

Three days. After three days, He got exhausted fell asleep for the first time. Got up with fresh mind became calm and quiet then he said “array this person had it for 50 years. He gave it up. No fool will give it up anything unless he's a fool unless he's getting something much more valuable.

I must find out immediately again another three days and they sadhu asked him, what brings you here. Then he said you sir you had this you give this up? You must have got something much more precious than this. The sadhu said yes, do you want to have that something more precious. He said yes, throw that out. I will tell you. until you throw it out. I will know that it is only idle curiosity you don't want.

So that fellow threw it out. Then he told him about “God” and that is the greatest Labha anybody can have.

This is what Sri Ramakrishna says, all this clever fellows were like crows learning a growth from morning till evening runs after what. Only filth. A real clever fellow is one who gives up all these things and he will only thinks on one thing. What is that - nothing but God. What a beautiful thing. This idea is. So Sri Ramakrishna is unparalleled thyaga, first.

Second if we want to give up, we can give up but it will come as a result of tremendous effort. For Sri Ramakrishna it came effortlessly. As if it is very natural; as if he was born with the love of God. Some people you see from the very beginning. So that is why Swami Vivekananda he had not simply like a poet he sat down and wrote. He meditated years and years and years upon Takur, condensed the essence of his meditation and this is the result. And as I said Oh swamij, Saptha Rishi, rishi, From rishi’s mouth. Nothing else Will come excepting Upanishad.

What is Upanishad ? that which destroys worldly bondage is called Upanishad. That is why Sri Ramakrishna’s gospel is a vedha. Upanishad. Yeah.

Haynaravara. Last class I mentioned, every human being is not yet fit to be called a human being so there are three Nature's. Thalassic nature, rajasika nature and Sathvika nature. Human beings are divided into three categories. Rakshasa or Asura, manusha, and deivika.

In the Upanishad, There is a story. chandogya Upanishad. There is a story Rakshasas, asuras And human beings manusha and the Devathas has all of them prayed to prajapadhi – Brahma, guide us enlighten us. Give us some thing. And his teaching came in the form of a thunder.

What is the Dha, Dha, Dha- then prajapadhi asked asuras –Did you understand what I said. Yes, Sir, made Pranam & Departed. He asked human beings did you understand What I said. Yes Sir. They made pranams and departed. The Devathas they were asked do you do understand? They made pranams and departed. So the Upanishad is explained. What is it explaining?

What is the nature of Rakshasas, cruelty. Therefore overcome cruelty with it opposite quality. What is that opposite quality. Dhaya. Dayadhwam, Dayadhwam, Dayadhwam. Be compassionate, Be kind and compassionate.

What is the nature of human beings miserliness? What is the opposite of miserliness? Generosity Dhanadwam, Dhanadwam, Dhanadwam. what does it mean Dheeyatham, Dheeyatham, Dheeyatham . give give give give up you.

And then what is the Nature of Devathas? Unlimited enjoyment. So Damayadham- Damadhwam, Damadhwam, Damadhwam. Control of the sense organs is called dama.

So we are talking about human beings every human being suffers from many complexes. Of these complexes psychologist divide this complex into 2 categories. What are they. inferiority and superiority. It is a big subject. I will deal only in brief.. The first this complexion comes from the body. What is the body? Somebody is tall, hefty, strong when he sees a cookja a dwarf? He feels Superior, he may not express it. He feels be real. If, a person is very beautiful and he encounters an ugly person. A rich person and Learned person. Body and quality.

This is called superiority complex. There are two types of superiority complex. Some people really have those things.

And They don't have a right but they feel Superior. Some people don't have but feel Superior. Understand now. Similarly inferiority complex. Then you took up only when you are. You're walking and you took your to look up your companion. How do you feel?

Inferior. So there was this fellow who are suffering who thought he was suffering from inferiority complex . He went to a psychiatrist. And got treatment for three years. After three years psychiatrist said I'm terminating your treatment patient gabar agaya. I have not been cured of my ailment, I still feel very inferior. It is only after three years, I discovered you are not suffering from inferiority complex you are inferior. ( Big Laughter)For that there is no cure.

Complex can be overcome, but this fellow. painful. So we are all suffering lack of self-confidence and lack of willpower. These are all complexes. Most of the people Suffering from Psychiatric problems other either Superior 30 complex the whole cosmetic Industry is based upon what?

Inferiority complex. My nose it is like that. I What to make it like that. This fellow brings one chisel and hammer to and fit and then stitches it. Are you happy? Mm mm mm…Yeah, like that he tells. I've seen it at that film.BBC. All these things they show very nicely.

So inferiority complex. Sri Ramakrishna feels neither inferior or Superior. Why because he never considered himself and yet he knows this is a Divine body. Divinity is fully manifest in this particular body. So the nar‧avara. But there is something else. Previously psychology used to deal it started. What is the cause of mental diseases? First find out diagnose and then find out a way to cure the person from that. From physical Medical Science also, how did it start?

Man is suffering from physical some diseases. Find out the cause. Try to help the person and that was the goal. Now completely changed. What is it? What is the optimum physical health? What is a of optimum Mental Health?

Carl Ransom Rogers (January 8, 1902 – February 4, 1987),Abraham Maslow.( April 1, 1908 – June 8, 1970) Karen All these peoples latest it is to means not very latest Erik Erikson - from all these fellows have devoted their entire lives to define What is the nature personality?

In today's class. I'm just going to out read out the outline and then if there is anything we can discuss it later on.

So much meaning I find in this is no less than studying. Upanishads. . Yeah, we are here. We are not even nature human beings. We are not what are we so I'm According to Swami Vivekananda touch-me-not plants. Is somebody even touches with the breath-we will shrink.

You Understand what I'm talking about. So sensitive we have become somebody looks at you. You feel bad. Somebody doesn't look at you, you feel bad. if somebody smiles at you feel bad. If somebody doesn't smile at you, you feel bad.. Does not talk with you for everything you feel bad. Oh! Rama!

Okay.

I will just read out.

Characteristics of a Nature personality - Nature person has a thorough knowledge of the workings of his mind is completely aware of what is going on in his mind second. He knows his assets and liabilities. He knows what are his good points. Also, what is it deficient in not imagining he knows it. He becomes an integrated personality. Swami Yathiswaranandaji M in that book marvelous book meditation and spiritual life one whole chapter has been devoted to this particular subject. What is it? Integration of personality.

The subconscious the unconscious and the conscious and the super conscious must be completely integrated other ways, but does he become split personality? You know me around we all suffer from what is called if MB PCS cmps MPS multiple personality syndrome Multiple Market because at home, we are somebody in the office. We are somebody and in the club, we are somebody there is no integration that is why. So many mental problems are coming. So a nature person becomes totally integrated. I think I have also mentioned it earlier something very important.

Or do you that according to William James when a Christian becomes converted that conversion takes place?

In three ways three characteristics, you know, what is that first? He becomes integrated for Life converted for Life. Secondly. It is always a journey from the lower to the higher and thirdly his. Sorry.

I got here, but you're talking especially find out what it is. Okay.

And thirdly the person's inner and outer personality. There will be no split. What does that mean? That means if he is spiritual inside his spiritual also outside. So what are what is we doing? Like they say in and marvadi’ s shop. Visiting their front there will be Krishna picture player every day morning is known he opens he lights of the incense and does it. But if any B the money transaction has to take place and B has to be converted into w.

He will turn Krishna’s picture towards the wall. Finishes his transaction Turns smilingly The photo of Krishna Hare Krishna did not know anything about it. So when we are in the temple or Saints not really sensitive people also there are devils. They go on talking. From the back And the children are making so much of noise. And some fellow is coughing out who asked you to venue are coughing coughs of money. Why are you passing ordinary Cough - infectious, cough?

You know English word coffee giving out. He never brings any money not even chilli kasu. So he is creating so much of disturbance to other people. He is not even aware of that. Anyway, but I'm not talking about it when a person comes completely converted. Then the third but it is between the inner and the outer absolutely integrated. The unconscious subconscious and conscious and the super conscious the spiritual and the secular the body and mind completely they must be integrated. Then nature person accepts himself loves himself and takes upon responsibility for himself. He doesn't blame anybody if I am here today this way with responsible. I am responsible. So I must make effort if I want to become better upon myself.

He has a clearly defined philosophy and goal in life. He lives in the present taking the past and the future into consideration and learning their lessons. His steadfast is optimistic cheerful but realistic attitude towards life and world. He suffers neither from a superiority nor an inferiority complex. He has sufficient self-control to sacrifice weaknesses and defects. He constantly strives to improve himself without getting frustrated. He always Tries to see the best in others. He forgives himself and others. He integrates evil and suffering as stepping stones to a better life.

He has a place a definite routine for everything in life. He can objectify himself called self-objectification. Understand. he can look at himself as others are looking at himself. he has a keen sense of humor without becoming a buffoon. Nature people have a very realistic self image of what they can do and are not threatened by their weaknesses. They are also able to laugh at their weaknesses and we'll close this talk with one particular quotation. Somebody had quipped I don't know who - he quipped if anybody has the ability to laugh at himself, He will never lack entertainment in his life.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 08 on 09 June 2019

2024-08-05T06:52:47Z

R verma:

So we are discussing ‘khaṇḍana bhava bandhana’. When Swāmiji composed this hymn, nothing but the Upanishads have been put in this particular form. For every word, we can find one equivalent Upanishadic word. We have already given some references.

'''Tyāgīśvara he naravara dehapade anurāg''' - This is what we will discuss now.

'''Tyāgīśvara – He is the emperor of renunciation'''. What is renunciation? Giving up complete attachment that is called renunciation.

So the first meaning of renunciation is Deha, Mana, Abhimāna Tyāga - I am the body, I am the Mind - Whether a person is a devotee or he is a Jñāni or Yogi. So, how does it…

If he is a Karma Yogi, he gives up attachment to the result. Results always come in two forms. Results of actions come only in two forms. What are they? Sukha and Dukha. So Sukha and Dukha affect whom? Only the body and mind. Body and mind. Therefore the one who gives up his Karma-phala is a karma yogi. It means he looks equally upon both Sukha as well as Dukha.

Okay, then what about Jñāni? Completely he says the whole world is Mithyā. Certain words we have to understand very clearly. Keep this in mind always. There is no world other than body and mind. If you don't have identity with the body and mind, you will not have any world. Example, When you are in deep sleep, do you have body mind consciousness? Therefore there is no world. There is no world. So for a Jñāni the world is Mithyā. That means the body mind is Mithyā. Then every Mithyā, you understand what is Mithyā? Mithyā means unreal. Because you will get the real thing, if there is a shadow there must be an object.

No senses - No world. That's why in your deep sleep, you don't have any of these things. That is why you don't have any world at all. But what is there? When do you get the greatest happiness? Tell me. When do you get the greatest happiness? In deep sleep.

So there is something very interesting, you know? You are hungry. That means you are acutely aware of one part of the body. Then you eat food. As a result of eating food what happens? The sensation or awareness of that particular part of the body becomes completely absent. That means there is no activity. That is called Happiness.

When there is no body, there is bodily happiness. When there is no mind - mind happiness. When there is no body or mind - complete happiness. That's why we are so happy. Sukham aham aswapsam, I slept very happily. I did not know anything. Na kinchit avedisham.

( 05:04 mins )

These are our greatest psychological truths. Not only Vedāntic truths, psychological truths. In fact, there is no Vedānta excepting psychology. Vedānta starts with bondage. Bondage belongs to the mind. Solution also comes from the mind. When there is no mind, there is no bondage & there is no solution at all.

Do you know what is deep sleep? Let me put it this way. I am devoid of body mind. That is called deep sleep. When I get up Problems come.

You see this is the greatest mistake people commit. How they commit this mistake, I cannot figure it out. You are telling that I was completely unaware. Are you aware that you are unaware?

So that ‘I’ is not aware of non ‘I’. But it is fully aware of ‘This is ‘Me’. Follow that one? In deep Sleep ( So many people have these problems ), It's a complete awareness of me.

When I look at the table, ( this is a deep thought ) I forget myself. When there is no table thought, then I am aware of Myself. So this is the greatest truth we have to understand.

When I am alone, I am very happy. I hope you're following it. When I'm alone, I have no problem. No problem means not a zero experience, complete experience of Happiness is called…

Deha means the moment… You see if I take this wall out, complete sunlight will come in. What is limiting the sunlight? The walls. Deha, Mana, the body mind is like that. It puts a limit to my happiness. And that's why you remove a little bit of that limitation, You feel very happy.

Suppose you're very hungry. That is a limitation. You remove that hunger by eating food, and you say I'm very happy. What were you before happiness came? Unlimited happiness. Body mind is a limitation. I can only tell what I understand. It is up to you how much you take it further.

Happiness, Love, memory, and interest, all these are synonymous names. Whatever you are interested in that remains in your memory. Whatever you are interested in, and to the degree of your interest, your happiness also will increase. Your memory also will increase.

So my favorite example, a young man is walking. Another girl from the other side of the pavement smiles at him. He will never forget. Suppose she says my name is so & so, he will never forget. All examinations, Lessons he forgets. Why? Interest is there. Deep interest is there. And we cannot be… whatever we are interested in, it cannot but produce love. If you don't love something, it won't give you interest. and you won’t love something which will not give you happiness.

Can you love something which doesn't give you happiness, whether it is another human being, a book, a cinema, food, or shirt, or any other thing? I'm talking specifically about happiness. You will not love. Necessarily you may use it. Like I am using that soppu for getting rid of my jaundice, so bitter, so I have to disguise it with some yogurt and other things. So straight away, we don't eat it.

( 10:47 mins )

Sri Rāmakrishna, He may eat it. Sadāshiva Brahmendra may eat it. I will also eat it. Why? Because I have to eat. Given a choice, I will not. So that is what I am telling.

That which you love, you are sure it will give you happiness. And it will give you happiness, even if it is not a happy thing. My point is - there is happiness there so you love it - Not that way. You love it because it gives you happiness. The same thing may not give happiness to somebody else. Love, interest, memory, joy, concentration, these 5 things are synonymous.

Now what happens? Let me first give you an example of why we love something and why it gives happiness. True happiness doesn't lie anywhere. It is only my happiness.

First I'll give you an analogy. You keep a mirror in front of you, it is a very dirty mirror. How much of your reflection, as you are, can be seen there? The more dirty it is, the less you see yourself. If you can completely clean it, then there would be absolutely no difference between you, as you are, and the reflection. योऽसावसौ पुरुषः सोऽहमस्मि ( yo 'sāv asau puruṣaḥso'ham asmi ) Yeah until that, time you are God I am a devotee, because of the distance.

Okay now follows an example. You love a sweet. Then you eat this sweet. What happens? How does how does happiness comes from? Does it come from the sweet? No.

Now follows an example. You love a sweet, then you eat this sweet. What happens? How does happiness come from… Does it come from the Sweet? No! Where from is it coming? From yourself! But what is the sweet doing? It is removing the covering of your happiness by your thought, ‘I like to eat this sweet’. That desire. A desire comes like a black cloud. And that desire is removed by the object. And when that cloud is removed by the act of fulfilling that desire, then the happiness within you naturally flows out.

But then we mistake this happiness is coming from the object. Now you understand. ultimately it is the chaitanyananda which is actually coming.

Love and happiness are synonymous. It is oneness. Love is Oneness. When a mother loves her child, she may not be a psychologist, but she feels that anything that happens to the child is happening to me. That means that lady is identifying herself with the child.

Similarly Sri Rāmakrishna or Holy Mother, They love us because They are identified with us. We may not love them, Because, we are not identified with Them. In fact, we get bored. Suppose you are meditating. What is meditation? Trying to become one with Sri Rāmakrishna, isn't it? After half an hour what happens you get bored. That means instead of simply saying ‘O Rāmakrishna, you are a very boring person as far as I'm concerned’, we dare not say that. So this much happiness, this much meditation, is more than what you deserve.

Kamsa was the greatest devotee of Krishna That is why he was constantly fearful of Krishna. But what is the object of the fear?

( 15:19 mins )

Here is something very important. These are all important things for Sādhana. Here is a person who hates another person. This is hatred. Here is one person who fears another person, that is fear. But what is the object? You love somebody, there is an object. You fear somebody, there is another object. You hate somebody, there is another object.

Did you take it doesn't depend upon whether you are loving or hating. What is the object towards which your Love or hatred is directed.

If it is God, It will release you. Why? Because, I tell you something very interesting, it is taking time. What is the nature of God? Freedom. But his nature of God Ānanda. Ānanda. So here is suppose you hate God.

About whom are you thinking? And what is the nature of God? Happiness, you're getting so much of happiness. And the more you think of here to here to guard the more happiness you are getting.

What is the nature of God? Freedom! You become free from your hatred. So, you love Him. you lust after Him, Kāma. But who is the object? God! If the object is another binding object, then it will double your bondage.

Already you’re in bondage. That object also will find you more. But here is God…

I will give you two examples. One is Ānanda. Ānanda means freedom. So if you're free you get Ānanda. Freedom & Ānanda are synonymous. Can you understand that?

I am elaborating it even for this. I will tell you how? You get hungry. When you are hungry your mind is agitated, and that's a bondage. Then you eat food. What does the food to do to you? Used correctly it removed your limitation, your bondage, of this desire. Removal of this desire is called freedom.

So God is freedom. You meditate upon God, you hate God, and you do anything with God, What is He going to do? Because, you are meditating, ultimately, upon whom? Freedom.

Because we cannot understand what is the dimension of Freedom, Therefore we use the word God. That is where we bring in personality. Whatever it is whether you hate, you fear, you love, you have devotion - What makes us either bound or free is not your feelings, but the object. Because the nature of the object will make you Free.

So we say, you know, somebody is frying some Vada. And there was a pot of ghee nearby. Somehow this Vada slipped & fell into the hot ghee. Is it a good thing or bad thing? Hot ghee. This Vada now has become what Vada? Maddhur Vada. Ghee Vada, which is even better isn’t it? So we have trying to fry ourselves with the world’s hot oil, suddenly for some reason you got angry with God and you finally, you fell into that Ghee pot. What do you become?

You fall into sugar syrup, what will you become? Syrup. Suppose a fly falls into a sugar syrup, after that it solidifies, afterwards you eat it, afterwards, can you make any difference between the true creamy and sugar? Several mangoes the moment mango comes, you know, kacha,(raw) kacha you eat.

So because they are eating only they are also mango. You are also men after eating. What do you become?

So love, freedom, happiness are synonymous with memory, interest. Now you think clear is it clear? Okay, and at least for this class, I hope so.

'''Tyāgīśvara,''' we are talking about Tyāga. What is Tyāga? Anybody who gives up what is limiting.

Now here is another psychology, when I'm talking like this you have to note down certain important points. If I meditate upon some limited thing. Not only that thing is limited, a limited thing will make me also limited.

Simple example, you're making friendship with a fellow who is an idiot. If I make friendship with an idiot, what am I going to turn into? Idiot. If I cultivate company of Sat, what I am going to turn into? Sat. Oh This is the cycle now you understand.

What is the effect of Sanga? So Sri Rāmakrishna gave some example, His own examples.

There are so many fossils available. Frozen living is what is called… with dead animals, without the least bit of degeneration. They found out near Netherlands, a human being, they found a mammoth in Siberia or somewhere, Arctic Range, and they found out one small girl completely frozen after 50,000, even more number of years. Now there is a possibility that she might be reconstructed also from the DNA. Because, if it is frozen the DNA is also not dead but it is frozen.

Big Moral questions are coming. I don’t want to go into it. What is my point now? That God is such an object at all. But you become that. Not only that.

I am giving you another very deep point. When I think of a chair, how do I think of that chair? I become one with the chair. So when I'm looking at the chair… For example, this table, I'm only looking at this. I don't know what is here? Therefore for me the ignorance of the bottom part is there unless I bend down and look at it.

So my is point that whenever we experience any object, we become totally identified with that object. This is the Indian philosophical theory of knowledge. How do we get knowledge of anything? Our whole mind like a mould goes and becomes that chair. I hope you understood?

Now when you think of any limited object, what are you going to become? Limited person. When you are thinking of God, What are you going to become? Unlimited.

That is why whether Kamsa feared him, Sisupāla, Dantavakra, hated Him, Yashodā, the Gopīs and Gopās, all loved Him, in these various ways. One is a child. Another has a friend, another as a lover, and so on, the object is completely God and they know that He is God.

Don't think this yashoda that as a no because she had Vision. She has seen Eric ins that for seven days. He was Keeping the whole Govardhana mountain like this. His father asked Him, ‘Bābā Krishna, you bring my Chapels?’ ‘No, no, I am a small kid. How can I carry such a huge weight?’ This fellow, happily, was holding Govardhana. This is called Līlā. But We forget it.

So God - the idea that this is God - should be there. But God's grace Is, even if you don't know that He is God, but you have some idea about God. He will forgive the whole lot, He will make you Himself.

What is the psychology? If I want to know about the chair, I must become one with the chair. If I want to know about God, I must become one with God. Therefore you fear God, that is one way of thinking. Hate God, another way of thinking. And you Love God, another way of thinking. Any way, of dvesha - any way of thinking God, it will only be liberating because you are going to become one with Him.

I hope now this is related to our subject. What is it? '''Tyāgīśvara'''. Sri Rāmakrishna is called Tyāgīśvara. What did Holy Mother say? So some Disciple asked Holy Mother, Sri Rāmakrishna practiced so many spiritual disciplines as a Hindu, He.. Among Hindus mean Purānas, Tāntrika, Vaidika. Among Purānas - vaishnava, Shāktā and Siva Bhakta. Purānas means Bhakti. Tāntrika - 64 important primary scriptures of Tantra. Bhairavi Brahmani had made Him go through. Why? What is Vaidika? Advaita Vedānta.

In everyone He succeeded. So is it not the greatest thing Sri Rāmakrishna had accomplished? Some devotees were remarking to Holy Mother. Instantaneously She said, ‘No, that is not the greatest thing. He did because He was insatiable. But His greatest quality is Tyāga.

I have never seen in my life, Anybody who is so much of a Tyāgi. What is Tyāga. ultimately? Not giving up a chair, or not giving up… you know one man had 16 wives. Having 16 children or more he thought it is time to give up. One by one was giving up.

So there was another person who was married only once, so the wife of that person started to ridicule him. Look at the renunciation of that Fellow. 16 wives he is giving up one by one. And you are nothing, that is what she meant. Always wives surfer. So this Fellow, he was going to take a bath. He said you are a mad cap. You don't know what is in us. He will never be able to keep up. ‘At least he's better than you’. ‘You say so. All right for the day bye’ - that with he left and never returned back. Afterwards whole life she was meditating, ‘Why did those words come out of my mouth? ‘So what is Tyāga? Abhimāna Tyāga.

What is Abhimāna – body Abhimāna, mind Abhimāna. What else is there? The whole world is God. If I am not the body mind, the whole world is God. If I am not body conscious, I won't say any body. This is another insight. if I don't see mind, then I won't see anything in them. Can you understand that. is Sri Rāmakrishna , Holy mother seeing a body? Yes they are seeing. You know how? Just as you see figures on the cinema.

You don't suffer. Somebody in a cinema - Cinema this fellow is feeling I am hungry. Will you run taking some Rasagulla. What do you do? Enjoy it, Because it is only a figure. Like that, I see a everybody as a shadow. That's what's Sri Ramakrishna sees.

That ultimate knowledge, I am not the body mind is the characteristic of every Jeevan Muktha. But Sri Ramakrishna it has reached the very Peak. That's why Sri Ramakrishna so many incidents. I'm just coming like that. Once you know, He sat for food; and with so many items seven eight items. His own disciples - I tell you is these disciples are unreliable fellows – who outside they're doing good- inside they are criticizing.

So, this one disciple thought “ Oh! this man he loves to eat so many varieties”. not telling anything outside; as though is gatha, gatha with the devotion - inside critical. What does it mean? What the hell Are you doing? I am also here. You should be a guru only drishti boga. Sishyas will be actual bogas. As Prasad. Actually, we are gathering around a guru and instead of let your cata, cata Kacha kacha you are eating now.

That's then Sri Ramakrishna he could read everybody’s mind like things kept in hand or a glass Almirah. So he said do you know why I give out these things by natural tendency is towards the impersonal. The moment there is nothing to hold me my mind ooh like that, It will go into Samadhi. That's why I create artificial desires. I want to eat soppu, to show that you know better than God adhibouthika very beautifully. They make your to eat it after that. You don't want to eat anything if they are good Cooks otherwise afterwards you never want to eat it.

Once Sri Ramakrishna said “ I want to go to Calcutta to see some devotees”. Has he got desires? No. He wants to keep his mind on our level for whose benefit. Our benefit. There is what is called jagadiswara.

Then in the scriptures, there are four types of desires are there. All the objects fall into these 4 categories. Puthreshana, dhareshana, vitheshana, lokeshana some people add one more shastreshana. Eshana means intense desire. Puthreshana - I want a son.

A father wants a son; not a daughter. Because daughter is druhitah – means one who milks the cow, but in later on in Indian Society, she milks the whole family. Dowry. Dowry system.

So Puthreshana why – in olden times people thought that if a man has got a son he will save him from a special hell called “pom Nama narakath tryathe ithi puthra:” If a person doesn't have a male child, that fellow will go to hell. How does he go to hell? Because he will not be given tharpana, you know monthly rites all shraddha's Etc. Yearly. Some people do practically every day. And it is this which keeps the father from going to hell.

That means somebody to continue the traditions of the lineage. Bagavad Gita also, it refers when wars take place, the men will be destroyed. Then there is nobody to uphold the then they all our ancestors relating to narakha.(hell).

Those are the reasons Arjuna give to Sri Krishna. First lecture was given by Arjuna. Afterwards Only Krishna took Revenge. He never allowed him to open his mouth.

Yeah. The whole first chapter is what? and a few slokas of the second chapter. What Arjuna’s defense of why he wants to renounce the world and not take part in the war. now? What are we talking about? Puthreshana.

Then Dhareshana when somebody is in Vedic rituals as a house holder cannot perform rituals without Dharma Pathnee That is why Rama had banished Sita. So he has to make a Golden Sita in order to complete the yagnas Yagas. That is why Dhara is necessary.

But the Vedas are also intelligent. They are covering up. In the name of this every man really will have a desire for enjoying a woman & voice versa. There, but the main purpose is to be get the children and to perform the yagnas & Yagas. So a man will have a desire for Dhara. It is called Dhareshana.

Then - viththeshana. Man requires money? Viththa means wealth. Why wealth for two purposes, but three purposes one has to enjoy life first purpose,

One has to maintain the family, children, Disciples is the second factor. Viththa is most important wealth is most important for performing rituals. So all these things are necessary for the sake of what?

So Puthreshana, dhareshana, vitheshana. we have covered the three. there is a fourth Eshana., you know, what is the fourth Eshana? This is called lokeshana. Loka means not only this world but swarga, indra, prajapadhi, brihaspathi Etc higher worlds are there. Man wants attain to those higher worlds. why because man also wants to attain higher and still here and still higher happiness. So this is called lokeshana.

So this is how many how many desires we got four what are they? Puthreshana, dhareshana, vitheshana, lokeshana. There is one more shastreshana. Some swamis they want to go deep into the scriptures. They get so much of Joy. I had simple words. I love to read wonderful books.

Anybody doesn't love to read one wonderful books is a useless fellow. He is a stunted fellow. Because we have to expand our intellectual Grasp. That is very important for us.

So One who gives up all these five types of desires. He is a real Renouncer. anyone desire that fellow will be tightly bound to this world. So Sri Ramakrishna prayed to Mother, here is your Dharma, here is your adharma here is your good here is your evil - here is everything.

But I don't want anything mother. I want a high bakthi towards you I want motiveless devotion.

And so many people devotees, How can I get motiveless devotion. One second; next second. I have a desire to buy Tesla’s has electric car.

Yes. One of my disciples, Went and purchased 80,000 pounds Just walked in bought it. And when he came here he gave me a hundred rupees donation. I just laughed.

Which is blocking this fellow who wants a high Bakthi. He wants moksha. They don’t know what they are talking. Like mad caps, like drunken fellows they go on talking. What they are talking? What the right hand is doing the left hand does not know.

Now this is why will they say let not your left hand know what your right hand is to do, you know, what is the meaning of it? Whatever philanthropy or charity your right hand is doing. Let nobody know. not even the left hand - you forget it that I have done it. Otherwise of abhimana I did it. Let left hand not know means completely forget it. I have the capacity. God has given me the desire to do. I just do. it is God's money being given to God.

Swami Saradananadaji, sending one brahmachary for Relief work. And then the man asked how should we conduct the relief work? If I beautiful reply. Do you know what he said? the things you are Distributing among the poor people. They don't belong to you. Somebody is donating it and you are giving.

So somebody's property is being given to somebody else. But where do you come in? Give it lovingly, not expecting anything. And Whatever be their reaction not have an Abi Mana. Somebody says you gave that said of better saree, you gave me a rotten saree.

I am telling from my personal experience, Bangladesh 1971 I I was at Sirajganj. So we collected some old Sarees, second hand sarees, very good sarees. And was Distributing one fellow came said, “ to that person to that lady you gave such beautiful Saree. And then to my wife you're giving a third-class Saree why this discrimination?

At least he only criticized me that much. my Swami Gokulananda, He said you liked her - that lady, That's why you gave a better saree.(thundering outburst of laughter from the audience)

I was happy he did not make charged me with that. You see people are there. That is why, Easwar Chandra Vidyasagar used to say, one day he was walking, with his friend. His friend said such and such a person is abusing you. Easwar Chandra Vidyasagar said I don't remember having done any good to him. Why is he is abusing me?

That means what? If you do something good only they will abuse you. if you don't do any good, they will forget you immediately. This fellow is not worth even considering. the other fellow. He could have given a little more.

We have got a beautiful saying in Telugu. A beggar has come. And the household are not there is a measuring vessel and he filled it up with some Dan and he gives that's the way is there a hole in that? Okay, what are we talking..Puthreshana, dhareshana, vitheshana, lokeshana and shastreshana. One who gives up These things he is a real jagadiswara.

but there is a psychology here if we want to give up something. We will never be able to give up unless we are hoping to get something better. So what is that better thing here only God and a person who knows that this is a better thing only then you will be able to give this is another deep insight. unless you are sure you're going to get something better. You cannot simply give up something which is an inferior quality. I don't know the whether I told you this story at really beautiful story.

There was a poor man if He wanted to become rich so he went to a sadhu. Local sadhu. How can I become rich please show me the way. He said, yes, you see the mountain in front of your village on the top of that mountain is a sadhu another holy man lives. I heard that he has a what you call Rasa Vedhi,(Sparasa Vedhi) That which you turns Metals into gold. Philosopher’s stone. I do not know why it is called Philosopher’s stone - philosopher doesn't want those things.

Anyway, philosopher Stones. I heard he has got, you can go and ask him if he has got he will give it to you. So this fellow had to take three days to climb. He climbed, found out this sadhu, this sadhu for another for 50 years that sadhu had not seen another human being.

He was very happy. What can I do? What brings you here? Very frankly he said, I want to become rich. I heard that you have this philosopher's stone “Sparsa Vedhi” it is called.

((The philosopher's stone, more properly philosophers' stone or stone of the philosophers (Latin: lapis philosophorum) is a legendary alchemical substance capable of turning base metals such as mercury into gold (chrysopoeia, from the Greek χρυσός khrusos, "gold", and ποιεῖν poiēin, "to make") or silver.))

((Fullmetal alchemist, Philosophers stone ...pinterest.com))

“Sparsa Vedhi”. They will become the moment you touch any metal will turn into gold. So, can you please, Sir, give it to me?

The Sadhu said I have got one Good news and one bad news. The bad news is, the moment I came here, I just threw it away.

The good news is after I threw it away, Nobody had ever come here. So it should be lying down somewhere. So you can go search for it? So this you should be praised and the man went searched within a short time. He got something there are some useless Metals nearby. He touched it. It immediately turned into gold!!

And he came and made sashtanga pranam and said I am so grateful to you and then may be three pranams. But he started coming down for three days. He had to come down. Three days. He was not having sleep. Now. What shall I do? I will turn metal into gold. I resell it. I become a rich man. Where do I buy a land? Where do I buy some buildings? Whom am I going to marry? And what is she going to demand etc, etc, all “gonthemma korikalu”.

Three days. After three days, He got exhausted fell asleep for the first time. Got up with fresh mind became calm and quiet then he said “array this person had it for 50 years. He gave it up. No fool will give it up anything unless he's a fool unless he's getting something much more valuable.

I must find out immediately again another three days and they sadhu asked him, what brings you here. Then he said you sir you had this you give this up? You must have got something much more precious than this. The sadhu said yes, do you want to have that something more precious. He said yes, throw that out. I will tell you. until you throw it out. I will know that it is only idle curiosity you don't want.

So that fellow threw it out. Then he told him about “God” and that is the greatest Labha anybody can have.

This is what Sri Ramakrishna says, all this clever fellows were like crows learning a growth from morning till evening runs after what. Only filth. A real clever fellow is one who gives up all these things and he will only thinks on one thing. What is that - nothing but God. What a beautiful thing. This idea is. So Sri Ramakrishna is unparalleled thyaga, first.

Second if we want to give up, we can give up but it will come as a result of tremendous effort. For Sri Ramakrishna it came effortlessly. As if it is very natural; as if he was born with the love of God. Some people you see from the very beginning. So that is why Swami Vivekananda he had not simply like a poet he sat down and wrote. He meditated years and years and years upon Takur, condensed the essence of his meditation and this is the result. And as I said Oh swamij, Saptha Rishi, rishi, From rishi’s mouth. Nothing else Will come excepting Upanishad.

What is Upanishad ? that which destroys worldly bondage is called Upanishad. That is why Sri Ramakrishna’s gospel is a vedha. Upanishad. Yeah.

Haynaravara. Last class I mentioned, every human being is not yet fit to be called a human being so there are three Nature's. Thalassic nature, rajasika nature and Sathvika nature. Human beings are divided into three categories. Rakshasa or Asura, manusha, and deivika.

In the Upanishad, There is a story. chandogya Upanishad. There is a story Rakshasas, asuras And human beings manusha and the Devathas has all of them prayed to prajapadhi – Brahma, guide us enlighten us. Give us some thing. And his teaching came in the form of a thunder.

What is the Dha, Dha, Dha- then prajapadhi asked asuras –Did you understand what I said. Yes, Sir, made Pranam & Departed. He asked human beings did you understand What I said. Yes Sir. They made pranams and departed. The Devathas they were asked do you do understand? They made pranams and departed. So the Upanishad is explained. What is it explaining?

What is the nature of Rakshasas, cruelty. Therefore overcome cruelty with it opposite quality. What is that opposite quality. Dhaya. Dayadhwam, Dayadhwam, Dayadhwam. Be compassionate, Be kind and compassionate.

What is the nature of human beings miserliness? What is the opposite of miserliness? Generosity Dhanadwam, Dhanadwam, Dhanadwam. what does it mean Dheeyatham, Dheeyatham, Dheeyatham . give give give give up you.

And then what is the Nature of Devathas? Unlimited enjoyment. So Damayadham- Damadhwam, Damadhwam, Damadhwam. Control of the sense organs is called dama.

So we are talking about human beings every human being suffers from many complexes. Of these complexes psychologist divide this complex into 2 categories. What are they. inferiority and superiority. It is a big subject. I will deal only in brief.. The first this complexion comes from the body. What is the body? Somebody is tall, hefty, strong when he sees a cookja a dwarf? He feels Superior, he may not express it. He feels be real. If, a person is very beautiful and he encounters an ugly person. A rich person and Learned person. Body and quality.

This is called superiority complex. There are two types of superiority complex. Some people really have those things.

And They don't have a right but they feel Superior. Some people don't have but feel Superior. Understand now. Similarly inferiority complex. Then you took up only when you are. You're walking and you took your to look up your companion. How do you feel?

Inferior. So there was this fellow who are suffering who thought he was suffering from inferiority complex . He went to a psychiatrist. And got treatment for three years. After three years psychiatrist said I'm terminating your treatment patient gabar agaya. I have not been cured of my ailment, I still feel very inferior. It is only after three years, I discovered you are not suffering from inferiority complex you are inferior. ( Big Laughter)For that there is no cure.

Complex can be overcome, but this fellow. painful. So we are all suffering lack of self-confidence and lack of willpower. These are all complexes. Most of the people Suffering from Psychiatric problems other either Superior 30 complex the whole cosmetic Industry is based upon what?

Inferiority complex. My nose it is like that. I What to make it like that. This fellow brings one chisel and hammer to and fit and then stitches it. Are you happy? Mm mm mm…Yeah, like that he tells. I've seen it at that film.BBC. All these things they show very nicely.

So inferiority complex. Sri Ramakrishna feels neither inferior or Superior. Why because he never considered himself and yet he knows this is a Divine body. Divinity is fully manifest in this particular body. So the nar‧avara. But there is something else. Previously psychology used to deal it started. What is the cause of mental diseases? First find out diagnose and then find out a way to cure the person from that. From physical Medical Science also, how did it start?

Man is suffering from physical some diseases. Find out the cause. Try to help the person and that was the goal. Now completely changed. What is it? What is the optimum physical health? What is a of optimum Mental Health?

Carl Ransom Rogers (January 8, 1902 – February 4, 1987),Abraham Maslow.( April 1, 1908 – June 8, 1970) Karen All these peoples latest it is to means not very latest Erik Erikson - from all these fellows have devoted their entire lives to define What is the nature personality?

In today's class. I'm just going to out read out the outline and then if there is anything we can discuss it later on.

So much meaning I find in this is no less than studying. Upanishads. . Yeah, we are here. We are not even nature human beings. We are not what are we so I'm According to Swami Vivekananda touch-me-not plants. Is somebody even touches with the breath-we will shrink.

You Understand what I'm talking about. So sensitive we have become somebody looks at you. You feel bad. Somebody doesn't look at you, you feel bad. if somebody smiles at you feel bad. If somebody doesn't smile at you, you feel bad.. Does not talk with you for everything you feel bad. Oh! Rama!

Okay.

I will just read out.

Characteristics of a Nature personality - Nature person has a thorough knowledge of the workings of his mind is completely aware of what is going on in his mind second. He knows his assets and liabilities. He knows what are his good points. Also, what is it deficient in not imagining he knows it. He becomes an integrated personality. Swami Yathiswaranandaji M in that book marvelous book meditation and spiritual life one whole chapter has been devoted to this particular subject. What is it? Integration of personality.

The subconscious the unconscious and the conscious and the super conscious must be completely integrated other ways, but does he become split personality? You know me around we all suffer from what is called if MB PCS cmps MPS multiple personality syndrome Multiple Market because at home, we are somebody in the office. We are somebody and in the club, we are somebody there is no integration that is why. So many mental problems are coming. So a nature person becomes totally integrated. I think I have also mentioned it earlier something very important.

Or do you that according to William James when a Christian becomes converted that conversion takes place?

In three ways three characteristics, you know, what is that first? He becomes integrated for Life converted for Life. Secondly. It is always a journey from the lower to the higher and thirdly his. Sorry.

I got here, but you're talking especially find out what it is. Okay.

And thirdly the person's inner and outer personality. There will be no split. What does that mean? That means if he is spiritual inside his spiritual also outside. So what are what is we doing? Like they say in and marvadi’ s shop. Visiting their front there will be Krishna picture player every day morning is known he opens he lights of the incense and does it. But if any B the money transaction has to take place and B has to be converted into w.

He will turn Krishna’s picture towards the wall. Finishes his transaction Turns smilingly The photo of Krishna Hare Krishna did not know anything about it. So when we are in the temple or Saints not really sensitive people also there are devils. They go on talking. From the back And the children are making so much of noise. And some fellow is coughing out who asked you to venue are coughing coughs of money. Why are you passing ordinary Cough - infectious, cough?

You know English word coffee giving out. He never brings any money not even chilli kasu. So he is creating so much of disturbance to other people. He is not even aware of that. Anyway, but I'm not talking about it when a person comes completely converted. Then the third but it is between the inner and the outer absolutely integrated. The unconscious subconscious and conscious and the super conscious the spiritual and the secular the body and mind completely they must be integrated. Then nature person accepts himself loves himself and takes upon responsibility for himself. He doesn't blame anybody if I am here today this way with responsible. I am responsible. So I must make effort if I want to become better upon myself.

He has a clearly defined philosophy and goal in life. He lives in the present taking the past and the future into consideration and learning their lessons. His steadfast is optimistic cheerful but realistic attitude towards life and world. He suffers neither from a superiority nor an inferiority complex. He has sufficient self-control to sacrifice weaknesses and defects. He constantly strives to improve himself without getting frustrated. He always Tries to see the best in others. He forgives himself and others. He integrates evil and suffering as stepping stones to a better life.

He has a place a definite routine for everything in life. He can objectify himself called self-objectification. Understand. he can look at himself as others are looking at himself. he has a keen sense of humor without becoming a buffoon. Nature people have a very realistic self image of what they can do and are not threatened by their weaknesses. They are also able to laugh at their weaknesses and we'll close this talk with one particular quotation. Somebody had quipped I don't know who - he quipped if anybody has the ability to laugh at himself, He will never lack entertainment in his life.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 08 on 09 June 2019

2024-08-05T05:44:46Z

R verma:

So we are discussing ‘khaṇḍana bhava bandhana’. When Swāmiji composed this hymn, nothing but the Upanishads have been put in this particular form. For every word, we can find one equivalent Upanishadic word. We have already given some references.

'''Tyāgīśvara he naravara dehapade anurāg''' - This is what we will discuss now.

'''Tyāgīśvara – He is the emperor of renunciation'''. What is renunciation? Giving up complete attachment that is called renunciation.

So the first meaning of renunciation is Deha, Mana, Abhimāna Tyāga - I am the body, I am the Mind - Whether a person is a devotee or he is a Jñāni or Yogi. So, how does it…

If he is a Karma Yogi, he gives up attachment to the result. Results always come in two forms. Results of actions come only in two forms. What are they? Sukha and Dukha. So Sukha and Dukha affect whom? Only the body and mind. Body and mind. Therefore the one who gives up his Karma-phala is a karma yogi. It means he looks equally upon both Sukha as well as Dukha.

Okay, then what about Jñāni? Completely he says the whole world is Mithyā. Certain words we have to understand very clearly. Keep this in mind always. There is no world other than body and mind. If you don't have identity with the body and mind, you will not have any world. Example, When you are in deep sleep, do you have body mind consciousness? Therefore there is no world. There is no world. So for a Jñāni the world is Mithyā. That means the body mind is Mithyā. Then every Mithyā, you understand what is Mithyā? Mithyā means unreal. Because you will get the real thing, if there is a shadow there must be an object.

No senses - No world. That's why in your deep sleep, you don't have any of these things. That is why you don't have any world at all. But what is there? When do you get the greatest happiness? Tell me. When do you get the greatest happiness? In deep sleep.

So there is something very interesting, you know? You are hungry. That means you are acutely aware of one part of the body. Then you eat food. As a result of eating food what happens? The sensation or awareness of that particular part of the body becomes completely absent. That means there is no activity. That is called Happiness.

When there is no body, there is bodily happiness. When there is no mind - mind happiness. When there is no body or mind - complete happiness. That's why we are so happy. Sukham aham aswapsam, I slept very happily. I did not know anything. Na kinchit avedisham.

( 05:04 mins )

These are our greatest psychological truths. Not only Vedāntic truths, psychological truths. In fact, there is no Vedānta excepting psychology. Vedānta starts with bondage. Bondage belongs to the mind. Solution also comes from the mind. When there is no mind, there is no bondage & there is no solution at all.

Do you know what is deep sleep? Let me put it this way. I am devoid of body mind. That is called deep sleep. When I get up Problems come.

You see this is the greatest mistake people commit. How they commit this mistake, I cannot figure it out. You are telling that I was completely unaware. Are you aware that you are unaware?

So that ‘I’ is not aware of non ‘I’. But it is fully aware of ‘This is ‘Me’. Follow that one? In deep Sleep ( So many people have these problems ), It's a complete awareness of me.

When I look at the table, ( this is a deep thought ) I forget myself. When there is no table thought, then I am aware of Myself. So this is the greatest truth we have to understand.

When I am alone, I am very happy. I hope you're following it. When I'm alone, I have no problem. No problem means not a zero experience, complete experience of Happiness is called…

Deha means the moment… You see if I take this wall out, complete sunlight will come in. What is limiting the sunlight? The walls. Deha, Mana, the body mind is like that. It puts a limit to my happiness. And that's why you remove a little bit of that limitation, You feel very happy.

Suppose you're very hungry. That is a limitation. You remove that hunger by eating food, and you say I'm very happy. What were you before happiness came? Unlimited happiness. Body mind is a limitation. I can only tell what I understand. It is up to you how much you take it further.

Happiness, Love, memory, and interest, all these are synonymous names. Whatever you are interested in that remains in your memory. Whatever you are interested in, and to the degree of your interest, your happiness also will increase. Your memory also will increase.

So my favorite example, a young man is walking. Another girl from the other side of the pavement smiles at him. He will never forget. Suppose she says my name is so & so, he will never forget. All examinations, Lessons he forgets. Why? Interest is there. Deep interest is there. And we cannot be… whatever we are interested in, it cannot but produce love. If you don't love something, it won't give you interest. and you won’t love something which will not give you happiness.

Can you love something which doesn't give you happiness, whether it is another human being, a book, a cinema, food, or shirt, or any other thing? I'm talking specifically about happiness. You will not love. Necessarily you may use it. Like I am using that soppu for getting rid of my jaundice, so bitter, so I have to disguise it with some yogurt and other things. So straight away, we don't eat it.

( 10:47 mins )

Sri Rāmakrishna, He may eat it. Sadāshiva Brahmendra may eat it. I will also eat it. Why? Because I have to eat. Given a choice, I will not. So that is what I am telling.

That which you love, you are sure it will give you happiness. And it will give you happiness, even if it is not a happy thing. My point is - there is happiness there so you love it - Not that way. You love it because it gives you happiness. The same thing may not give happiness to somebody else. Love, interest, memory, joy, concentration, these 5 things are synonymous.

Now what happens? Let me first give you an example of why we love something and why it gives happiness. True happiness doesn't lie anywhere. It is only my happiness.

First I'll give you an analogy. You keep a mirror in front of you, it is a very dirty mirror. How much of your reflection, as you are, can be seen there? The more dirty it is, the less you see yourself. If you can completely clean it, then there would be absolutely no difference between you, as you are, and the reflection. योऽसावसौ पुरुषः सोऽहमस्मि ( yo 'sāv asau puruṣaḥso'ham asmi ) Yeah until that, time you are God I am a devotee, because of the distance.

Okay now follows an example. You love a sweet. Then you eat this sweet. What happens? How does how does happiness comes from? Does it come from the sweet? No.

Now follows an example. You love a sweet, then you eat this sweet. What happens? How does happiness come from… Does it come from the Sweet? No! Where from is it coming? From yourself! But what is the sweet doing? It is removing the covering of your happiness by your thought, ‘I like to eat this sweet’. That desire. A desire comes like a black cloud. And that desire is removed by the object. And when that cloud is removed by the act of fulfilling that desire, then the happiness within you naturally flows out.

But then we mistake this happiness is coming from the object. Now you understand. ultimately it is the chaitanyananda which is actually coming.

Love and happiness are synonymous. It is oneness. Love is Oneness. When a mother loves her child, she may not be a psychologist, but she feels that anything that happens to the child is happening to me. That means that lady is identifying herself with the child.

Similarly Sri Rāmakrishna or Holy Mother, They love us because They are identified with us. We may not love them, Because, we are not identified with Them. In fact, we get bored. Suppose you are meditating. What is meditation? Trying to become one with Sri Rāmakrishna, isn't it? After half an hour what happens you get bored. That means instead of simply saying ‘O Rāmakrishna, you are a very boring person as far as I'm concerned’, we dare not say that. So this much happiness, this much meditation, is more than what you deserve.

Kamsa was the greatest devotee of Krishna That is why he was constantly fearful of Krishna. But what is the object of the fear?

( 15:19 mins )

Here is something very important. These are all important things for Sādhana. Here is a person who hates another person. This is hatred. Here is one person who fears another person, that is fear. But what is the object? You love somebody, there is an object. You fear somebody, there is another object. You hate somebody, there is another object.

Did you take it doesn't depend upon whether you are loving or hating. What is the object towards which your Love or hatred is directed.

If it is God, It will release you. Why? Because, I tell you something very interesting, it is taking time. What is the nature of God? Freedom. But his nature of God Ānanda. Ānanda. So here is suppose you hate God.

About whom are you thinking? And what is the nature of God? Happiness, you're getting so much of happiness. And the more you think of here to here to guard the more happiness you are getting.

What is the nature of God? Freedom! You become free from your hatred. So, you love Him. you lust after Him, Kāma. But who is the object? God! If the object is another binding object, then it will double your bondage.

Already you’re in bondage. That object also will find you more. But here is God…

I will give you two examples. One is Ānanda. Ānanda means freedom. So if you're free you get Ānanda. Freedom & Ānanda are synonymous. Can you understand that?

I am elaborating it even for this. I will tell you how? You get hungry. When you are hungry your mind is agitated, and that's a bondage. Then you eat food. What does the food to do to you? Used correctly it removed your limitation, your bondage, of this desire. Removal of this desire is called freedom.

So God is freedom. You meditate upon God, you hate God, and you do anything with God, What is He going to do? Because, you are meditating, ultimately, upon whom? Freedom.

Because we cannot understand what is the dimension of Freedom, Therefore we use the word God. That is where we bring in personality. Whatever it is whether you hate, you fear, you love, you have devotion - What makes us either bound or free is not your feelings, but the object. Because the nature of the object will make you Free.

So we say, you know, somebody is frying some Vada. And there was a pot of ghee nearby. Somehow this Vada slipped & fell into the hot ghee. Is it a good thing or bad thing? Hot ghee. This Vada now has become what Vada? Maddhur Vada. Ghee Vada, which is even better isn’t it? So we have trying to fry ourselves with the world’s hot oil, suddenly for some reason you got angry with God and you finally, you fell into that Ghee pot. What do you become?

You fall into sugar syrup, what will you become? Syrup. Suppose a fly falls into a sugar syrup, after that it solidifies, afterwards you eat it, afterwards, can you make any difference between the true creamy and sugar? Several mangoes the moment mango comes, you know, kacha,(raw) kacha you eat.

So because they are eating only they are also mango. You are also men after eating. What do you become?

So love, freedom, happiness are synonymous with memory, interest. Now you think clear is it clear? Okay, and at least for this class, I hope so.

'''Tyāgīśvara,''' we are talking about Tyāga. What is Tyāga? Anybody who gives up what is limiting.

Now here is another psychology, when I'm talking like this you have to note down certain important points. If I meditate upon some limited thing. Not only that thing is limited, a limited thing will make me also limited.

Simple example, you're making friendship with a fellow who is an idiot. If I make friendship with an idiot, what am I going to turn into? Idiot. If I cultivate company of Sat, what I am going to turn into? Sat. Oh This is the cycle now you understand.

What is the effect of Sanga? So Sri Rāmakrishna gave some example, His own examples.

There are so many fossils available. Frozen living is what is called… with dead animals, without the least bit of degeneration. They found out near Netherlands, a human being, they found a mammoth in Siberia or somewhere, Arctic Range, and they found out one small girl completely frozen after 50,000, even more number of years. Now there is a possibility that she might be reconstructed also from the DNA. Because, if it is frozen the DNA is also not dead but it is frozen.

Big Moral questions are coming. I don’t want to go into it. What is my point now? That God is such an object at all. But you become that. Not only that.

I am giving you another very deep point. When I think of a chair, how do I think of that chair? I become one with the chair. So when I'm looking at the chair… For example, this table, I'm only looking at this. I don't know what is here? Therefore for me the ignorance of the bottom part is there unless I bend down and look at it.

So my is point that whenever we experience any object, we become totally identified with that object. This is the Indian philosophical theory of knowledge. How do we get knowledge of anything? Our whole mind like a mould goes and becomes that chair. I hope you understood?

Now when you think of any limited object, what are you going to become? Limited person. When you are thinking of God, What are you going to become? Unlimited.

That is why whether Kamsa feared him, Sisupāla, Dantavakra, hated Him, Yashodā, the Gopīs and Gopās, all loved Him, in these various ways. One is a child. Another has a friend, another as a lover, and so on, the object is completely God and they know that He is God.

Don't think this yashoda that as a no because she had Vision. She has seen Eric ins that for seven days. He was Keeping the whole Govardhana mountain like this. His father told Baba Krishna, you bring my Chapels. No no I am a small kid how can I carry such a huge weight. This fellow happily was holding him. This is called Leela. But We forget it.

So God - the idea that this is God - should be there. But God's grace is even if you don't know that He is God, but you have some idea about God. He will forgive the whole lot, He will make you Himself. What is the psychology? If I want to know about chair, I must become one with the chair .

If I want to know about God, I must become one with God. Therefore you fear God one way of thinking, hate God another way of thinking, and you Love God another way of thinking. Anyway of dvesha - any way of thinking God it will only liberating because you are going to become one with Him.

I hope now this is related to our subject. What is it? Thyagiswara. Sri Ramakrishna is called Thyagiswara. What holy mother said. So some Disciple asked holy mother, Sri Ramakrishna practiced so many spiritual disciplines as a Hindu he among Hindus mean purana, tantrika , vaidika.

Among puranas vaishnava, Shasta and Siva bakthi – purana means Bakthi. Tantrika 64 important primary scriptures of Tantra Bairavi Brahmnai had made him go through. Why what is vaidika. Advaitha Vedanta.

In everyone he succeeded. So is it not the greatest things Sri Ramakrishna had accomplished? some devotees were remarking to holy mother. Instantaneously she said no that is not the great thing. He did because he is was insatiable. But his greatest quality is Thyaga.

I have never seen in my life, Anybody who is so much of a thyagi. What is thyaga ultimately? not giving up a chair, or not giving up, you know one man had 16 wives. Having 16 children or more he started he thought it is time to give up. one by one was giving up.

So there was another person who was married only once so the wife of that person started to ridicule him. Look at the renunciation of that Fellow. 16 wives he is giving up one by one. And you are nothing, that what she meant. Always wives surfer.

So this Fellows, he was going to take a bath. He said you are mad cap. You don't know what is in us. He will never be able to keep up. At least he's better than you. you say so. all right for the day bye - that with that when he left and never returned back. afterwards whole life she was meditating. Why did those words come out of my mouth? So what is thyaga Abhimana thyaga.

What is abhimana – body abhimana, mind abhimana. what else is there? The whole world is God. If I am not the body mind the whole world is God. If I am not body conscious, I won't say any body. This is another insight. if I don't see mind, then I won't see anything in them. Can you understand that. is Sri Ramakrishna , Holy mother seeing a body. Yes they are seeing; you know how – just as you see figures on the cinema.

You don't suffer. Somebody in a cinema - Cinema this fellow is feeling I am hungry. Will you run taking some Rasagulla. What do you do? Enjoy it, Because it is only a figure. Like that, I see a everybody as a shadow. That's what's Sri Ramakrishna sees.

That ultimate knowledge, I am not the body mind is the characteristic of every Jeevan Muktha. But Sri Ramakrishna it has reached the very Peak. That's why Sri Ramakrishna so many incidents. I'm just coming like that. Once you know, He sat for food; and with so many items seven eight items. His own disciples - I tell you is these disciples are unreliable fellows – who outside they're doing good- inside they are criticizing.

So, this one disciple thought “ Oh! this man he loves to eat so many varieties”. not telling anything outside; as though is gatha, gatha with the devotion - inside critical. What does it mean? What the hell Are you doing? I am also here. You should be a guru only drishti boga. Sishyas will be actual bogas. As Prasad. Actually, we are gathering around a guru and instead of let your cata, cata Kacha kacha you are eating now.

That's then Sri Ramakrishna he could read everybody’s mind like things kept in hand or a glass Almirah. So he said do you know why I give out these things by natural tendency is towards the impersonal. The moment there is nothing to hold me my mind ooh like that, It will go into Samadhi. That's why I create artificial desires. I want to eat soppu, to show that you know better than God adhibouthika very beautifully. They make your to eat it after that. You don't want to eat anything if they are good Cooks otherwise afterwards you never want to eat it.

Once Sri Ramakrishna said “ I want to go to Calcutta to see some devotees”. Has he got desires? No. He wants to keep his mind on our level for whose benefit. Our benefit. There is what is called jagadiswara.

Then in the scriptures, there are four types of desires are there. All the objects fall into these 4 categories. Puthreshana, dhareshana, vitheshana, lokeshana some people add one more shastreshana. Eshana means intense desire. Puthreshana - I want a son.

A father wants a son; not a daughter. Because daughter is druhitah – means one who milks the cow, but in later on in Indian Society, she milks the whole family. Dowry. Dowry system.

So Puthreshana why – in olden times people thought that if a man has got a son he will save him from a special hell called “pom Nama narakath tryathe ithi puthra:” If a person doesn't have a male child, that fellow will go to hell. How does he go to hell? Because he will not be given tharpana, you know monthly rites all shraddha's Etc. Yearly. Some people do practically every day. And it is this which keeps the father from going to hell.

That means somebody to continue the traditions of the lineage. Bagavad Gita also, it refers when wars take place, the men will be destroyed. Then there is nobody to uphold the then they all our ancestors relating to narakha.(hell).

Those are the reasons Arjuna give to Sri Krishna. First lecture was given by Arjuna. Afterwards Only Krishna took Revenge. He never allowed him to open his mouth.

Yeah. The whole first chapter is what? and a few slokas of the second chapter. What Arjuna’s defense of why he wants to renounce the world and not take part in the war. now? What are we talking about? Puthreshana.

Then Dhareshana when somebody is in Vedic rituals as a house holder cannot perform rituals without Dharma Pathnee That is why Rama had banished Sita. So he has to make a Golden Sita in order to complete the yagnas Yagas. That is why Dhara is necessary.

But the Vedas are also intelligent. They are covering up. In the name of this every man really will have a desire for enjoying a woman & voice versa. There, but the main purpose is to be get the children and to perform the yagnas & Yagas. So a man will have a desire for Dhara. It is called Dhareshana.

Then - viththeshana. Man requires money? Viththa means wealth. Why wealth for two purposes, but three purposes one has to enjoy life first purpose,

One has to maintain the family, children, Disciples is the second factor. Viththa is most important wealth is most important for performing rituals. So all these things are necessary for the sake of what?

So Puthreshana, dhareshana, vitheshana. we have covered the three. there is a fourth Eshana., you know, what is the fourth Eshana? This is called lokeshana. Loka means not only this world but swarga, indra, prajapadhi, brihaspathi Etc higher worlds are there. Man wants attain to those higher worlds. why because man also wants to attain higher and still here and still higher happiness. So this is called lokeshana.

So this is how many how many desires we got four what are they? Puthreshana, dhareshana, vitheshana, lokeshana. There is one more shastreshana. Some swamis they want to go deep into the scriptures. They get so much of Joy. I had simple words. I love to read wonderful books.

Anybody doesn't love to read one wonderful books is a useless fellow. He is a stunted fellow. Because we have to expand our intellectual Grasp. That is very important for us.

So One who gives up all these five types of desires. He is a real Renouncer. anyone desire that fellow will be tightly bound to this world. So Sri Ramakrishna prayed to Mother, here is your Dharma, here is your adharma here is your good here is your evil - here is everything.

But I don't want anything mother. I want a high bakthi towards you I want motiveless devotion.

And so many people devotees, How can I get motiveless devotion. One second; next second. I have a desire to buy Tesla’s has electric car.

Yes. One of my disciples, Went and purchased 80,000 pounds Just walked in bought it. And when he came here he gave me a hundred rupees donation. I just laughed.

Which is blocking this fellow who wants a high Bakthi. He wants moksha. They don’t know what they are talking. Like mad caps, like drunken fellows they go on talking. What they are talking? What the right hand is doing the left hand does not know.

Now this is why will they say let not your left hand know what your right hand is to do, you know, what is the meaning of it? Whatever philanthropy or charity your right hand is doing. Let nobody know. not even the left hand - you forget it that I have done it. Otherwise of abhimana I did it. Let left hand not know means completely forget it. I have the capacity. God has given me the desire to do. I just do. it is God's money being given to God.

Swami Saradananadaji, sending one brahmachary for Relief work. And then the man asked how should we conduct the relief work? If I beautiful reply. Do you know what he said? the things you are Distributing among the poor people. They don't belong to you. Somebody is donating it and you are giving.

So somebody's property is being given to somebody else. But where do you come in? Give it lovingly, not expecting anything. And Whatever be their reaction not have an Abi Mana. Somebody says you gave that said of better saree, you gave me a rotten saree.

I am telling from my personal experience, Bangladesh 1971 I I was at Sirajganj. So we collected some old Sarees, second hand sarees, very good sarees. And was Distributing one fellow came said, “ to that person to that lady you gave such beautiful Saree. And then to my wife you're giving a third-class Saree why this discrimination?

At least he only criticized me that much. my Swami Gokulananda, He said you liked her - that lady, That's why you gave a better saree.(thundering outburst of laughter from the audience)

I was happy he did not make charged me with that. You see people are there. That is why, Easwar Chandra Vidyasagar used to say, one day he was walking, with his friend. His friend said such and such a person is abusing you. Easwar Chandra Vidyasagar said I don't remember having done any good to him. Why is he is abusing me?

That means what? If you do something good only they will abuse you. if you don't do any good, they will forget you immediately. This fellow is not worth even considering. the other fellow. He could have given a little more.

We have got a beautiful saying in Telugu. A beggar has come. And the household are not there is a measuring vessel and he filled it up with some Dan and he gives that's the way is there a hole in that? Okay, what are we talking..Puthreshana, dhareshana, vitheshana, lokeshana and shastreshana. One who gives up These things he is a real jagadiswara.

but there is a psychology here if we want to give up something. We will never be able to give up unless we are hoping to get something better. So what is that better thing here only God and a person who knows that this is a better thing only then you will be able to give this is another deep insight. unless you are sure you're going to get something better. You cannot simply give up something which is an inferior quality. I don't know the whether I told you this story at really beautiful story.

There was a poor man if He wanted to become rich so he went to a sadhu. Local sadhu. How can I become rich please show me the way. He said, yes, you see the mountain in front of your village on the top of that mountain is a sadhu another holy man lives. I heard that he has a what you call Rasa Vedhi,(Sparasa Vedhi) That which you turns Metals into gold. Philosopher’s stone. I do not know why it is called Philosopher’s stone - philosopher doesn't want those things.

Anyway, philosopher Stones. I heard he has got, you can go and ask him if he has got he will give it to you. So this fellow had to take three days to climb. He climbed, found out this sadhu, this sadhu for another for 50 years that sadhu had not seen another human being.

He was very happy. What can I do? What brings you here? Very frankly he said, I want to become rich. I heard that you have this philosopher's stone “Sparsa Vedhi” it is called.

((The philosopher's stone, more properly philosophers' stone or stone of the philosophers (Latin: lapis philosophorum) is a legendary alchemical substance capable of turning base metals such as mercury into gold (chrysopoeia, from the Greek χρυσός khrusos, "gold", and ποιεῖν poiēin, "to make") or silver.))

((Fullmetal alchemist, Philosophers stone ...pinterest.com))

“Sparsa Vedhi”. They will become the moment you touch any metal will turn into gold. So, can you please, Sir, give it to me?

The Sadhu said I have got one Good news and one bad news. The bad news is, the moment I came here, I just threw it away.

The good news is after I threw it away, Nobody had ever come here. So it should be lying down somewhere. So you can go search for it? So this you should be praised and the man went searched within a short time. He got something there are some useless Metals nearby. He touched it. It immediately turned into gold!!

And he came and made sashtanga pranam and said I am so grateful to you and then may be three pranams. But he started coming down for three days. He had to come down. Three days. He was not having sleep. Now. What shall I do? I will turn metal into gold. I resell it. I become a rich man. Where do I buy a land? Where do I buy some buildings? Whom am I going to marry? And what is she going to demand etc, etc, all “gonthemma korikalu”.

Three days. After three days, He got exhausted fell asleep for the first time. Got up with fresh mind became calm and quiet then he said “array this person had it for 50 years. He gave it up. No fool will give it up anything unless he's a fool unless he's getting something much more valuable.

I must find out immediately again another three days and they sadhu asked him, what brings you here. Then he said you sir you had this you give this up? You must have got something much more precious than this. The sadhu said yes, do you want to have that something more precious. He said yes, throw that out. I will tell you. until you throw it out. I will know that it is only idle curiosity you don't want.

So that fellow threw it out. Then he told him about “God” and that is the greatest Labha anybody can have.

This is what Sri Ramakrishna says, all this clever fellows were like crows learning a growth from morning till evening runs after what. Only filth. A real clever fellow is one who gives up all these things and he will only thinks on one thing. What is that - nothing but God. What a beautiful thing. This idea is. So Sri Ramakrishna is unparalleled thyaga, first.

Second if we want to give up, we can give up but it will come as a result of tremendous effort. For Sri Ramakrishna it came effortlessly. As if it is very natural; as if he was born with the love of God. Some people you see from the very beginning. So that is why Swami Vivekananda he had not simply like a poet he sat down and wrote. He meditated years and years and years upon Takur, condensed the essence of his meditation and this is the result. And as I said Oh swamij, Saptha Rishi, rishi, From rishi’s mouth. Nothing else Will come excepting Upanishad.

What is Upanishad ? that which destroys worldly bondage is called Upanishad. That is why Sri Ramakrishna’s gospel is a vedha. Upanishad. Yeah.

Haynaravara. Last class I mentioned, every human being is not yet fit to be called a human being so there are three Nature's. Thalassic nature, rajasika nature and Sathvika nature. Human beings are divided into three categories. Rakshasa or Asura, manusha, and deivika.

In the Upanishad, There is a story. chandogya Upanishad. There is a story Rakshasas, asuras And human beings manusha and the Devathas has all of them prayed to prajapadhi – Brahma, guide us enlighten us. Give us some thing. And his teaching came in the form of a thunder.

What is the Dha, Dha, Dha- then prajapadhi asked asuras –Did you understand what I said. Yes, Sir, made Pranam & Departed. He asked human beings did you understand What I said. Yes Sir. They made pranams and departed. The Devathas they were asked do you do understand? They made pranams and departed. So the Upanishad is explained. What is it explaining?

What is the nature of Rakshasas, cruelty. Therefore overcome cruelty with it opposite quality. What is that opposite quality. Dhaya. Dayadhwam, Dayadhwam, Dayadhwam. Be compassionate, Be kind and compassionate.

What is the nature of human beings miserliness? What is the opposite of miserliness? Generosity Dhanadwam, Dhanadwam, Dhanadwam. what does it mean Dheeyatham, Dheeyatham, Dheeyatham . give give give give up you.

And then what is the Nature of Devathas? Unlimited enjoyment. So Damayadham- Damadhwam, Damadhwam, Damadhwam. Control of the sense organs is called dama.

So we are talking about human beings every human being suffers from many complexes. Of these complexes psychologist divide this complex into 2 categories. What are they. inferiority and superiority. It is a big subject. I will deal only in brief.. The first this complexion comes from the body. What is the body? Somebody is tall, hefty, strong when he sees a cookja a dwarf? He feels Superior, he may not express it. He feels be real. If, a person is very beautiful and he encounters an ugly person. A rich person and Learned person. Body and quality.

This is called superiority complex. There are two types of superiority complex. Some people really have those things.

And They don't have a right but they feel Superior. Some people don't have but feel Superior. Understand now. Similarly inferiority complex. Then you took up only when you are. You're walking and you took your to look up your companion. How do you feel?

Inferior. So there was this fellow who are suffering who thought he was suffering from inferiority complex . He went to a psychiatrist. And got treatment for three years. After three years psychiatrist said I'm terminating your treatment patient gabar agaya. I have not been cured of my ailment, I still feel very inferior. It is only after three years, I discovered you are not suffering from inferiority complex you are inferior. ( Big Laughter)For that there is no cure.

Complex can be overcome, but this fellow. painful. So we are all suffering lack of self-confidence and lack of willpower. These are all complexes. Most of the people Suffering from Psychiatric problems other either Superior 30 complex the whole cosmetic Industry is based upon what?

Inferiority complex. My nose it is like that. I What to make it like that. This fellow brings one chisel and hammer to and fit and then stitches it. Are you happy? Mm mm mm…Yeah, like that he tells. I've seen it at that film.BBC. All these things they show very nicely.

So inferiority complex. Sri Ramakrishna feels neither inferior or Superior. Why because he never considered himself and yet he knows this is a Divine body. Divinity is fully manifest in this particular body. So the nar‧avara. But there is something else. Previously psychology used to deal it started. What is the cause of mental diseases? First find out diagnose and then find out a way to cure the person from that. From physical Medical Science also, how did it start?

Man is suffering from physical some diseases. Find out the cause. Try to help the person and that was the goal. Now completely changed. What is it? What is the optimum physical health? What is a of optimum Mental Health?

Carl Ransom Rogers (January 8, 1902 – February 4, 1987),Abraham Maslow.( April 1, 1908 – June 8, 1970) Karen All these peoples latest it is to means not very latest Erik Erikson - from all these fellows have devoted their entire lives to define What is the nature personality?

In today's class. I'm just going to out read out the outline and then if there is anything we can discuss it later on.

So much meaning I find in this is no less than studying. Upanishads. . Yeah, we are here. We are not even nature human beings. We are not what are we so I'm According to Swami Vivekananda touch-me-not plants. Is somebody even touches with the breath-we will shrink.

You Understand what I'm talking about. So sensitive we have become somebody looks at you. You feel bad. Somebody doesn't look at you, you feel bad. if somebody smiles at you feel bad. If somebody doesn't smile at you, you feel bad.. Does not talk with you for everything you feel bad. Oh! Rama!

Okay.

I will just read out.

Characteristics of a Nature personality - Nature person has a thorough knowledge of the workings of his mind is completely aware of what is going on in his mind second. He knows his assets and liabilities. He knows what are his good points. Also, what is it deficient in not imagining he knows it. He becomes an integrated personality. Swami Yathiswaranandaji M in that book marvelous book meditation and spiritual life one whole chapter has been devoted to this particular subject. What is it? Integration of personality.

The subconscious the unconscious and the conscious and the super conscious must be completely integrated other ways, but does he become split personality? You know me around we all suffer from what is called if MB PCS cmps MPS multiple personality syndrome Multiple Market because at home, we are somebody in the office. We are somebody and in the club, we are somebody there is no integration that is why. So many mental problems are coming. So a nature person becomes totally integrated. I think I have also mentioned it earlier something very important.

Or do you that according to William James when a Christian becomes converted that conversion takes place?

In three ways three characteristics, you know, what is that first? He becomes integrated for Life converted for Life. Secondly. It is always a journey from the lower to the higher and thirdly his. Sorry.

I got here, but you're talking especially find out what it is. Okay.

And thirdly the person's inner and outer personality. There will be no split. What does that mean? That means if he is spiritual inside his spiritual also outside. So what are what is we doing? Like they say in and marvadi’ s shop. Visiting their front there will be Krishna picture player every day morning is known he opens he lights of the incense and does it. But if any B the money transaction has to take place and B has to be converted into w.

He will turn Krishna’s picture towards the wall. Finishes his transaction Turns smilingly The photo of Krishna Hare Krishna did not know anything about it. So when we are in the temple or Saints not really sensitive people also there are devils. They go on talking. From the back And the children are making so much of noise. And some fellow is coughing out who asked you to venue are coughing coughs of money. Why are you passing ordinary Cough - infectious, cough?

You know English word coffee giving out. He never brings any money not even chilli kasu. So he is creating so much of disturbance to other people. He is not even aware of that. Anyway, but I'm not talking about it when a person comes completely converted. Then the third but it is between the inner and the outer absolutely integrated. The unconscious subconscious and conscious and the super conscious the spiritual and the secular the body and mind completely they must be integrated. Then nature person accepts himself loves himself and takes upon responsibility for himself. He doesn't blame anybody if I am here today this way with responsible. I am responsible. So I must make effort if I want to become better upon myself.

He has a clearly defined philosophy and goal in life. He lives in the present taking the past and the future into consideration and learning their lessons. His steadfast is optimistic cheerful but realistic attitude towards life and world. He suffers neither from a superiority nor an inferiority complex. He has sufficient self-control to sacrifice weaknesses and defects. He constantly strives to improve himself without getting frustrated. He always Tries to see the best in others. He forgives himself and others. He integrates evil and suffering as stepping stones to a better life.

He has a place a definite routine for everything in life. He can objectify himself called self-objectification. Understand. he can look at himself as others are looking at himself. he has a keen sense of humor without becoming a buffoon. Nature people have a very realistic self image of what they can do and are not threatened by their weaknesses. They are also able to laugh at their weaknesses and we'll close this talk with one particular quotation. Somebody had quipped I don't know who - he quipped if anybody has the ability to laugh at himself, He will never lack entertainment in his life.
[[Category:Khandana Bhava Bandhana]]

Khandana Bhava Bandhana Lecture 08 on 09 June 2019

2024-08-05T05:18:43Z

R verma:

So we are discussing ‘khaṇḍana bhava bandhana’. When Swāmiji composed this hymn, nothing but the Upanishads have been put in this particular form. For every word, we can find one equivalent Upanishadic word. We have already given some references.

'''Tyāgīśvara he naravara dehapade anurāg''' - This is what we will discuss now.

'''Tyāgīśvara – He is the emperor of renunciation'''. What is renunciation? Giving up complete attachment that is called renunciation.

So the first meaning of renunciation is Deha, Mana, Abhimāna Tyāga - I am the body, I am the Mind - Whether a person is a devotee or he is a Jñāni or Yogi. So, how does it…

If he is a Karma Yogi, he gives up attachment to the result. Results always come in two forms. Results of actions come only in two forms. What are they? Sukha and Dukha. So Sukha and Dukha affect whom? Only the body and mind. Body and mind. Therefore the one who gives up his Karma-phala is a karma yogi. It means he looks equally upon both Sukha as well as Dukha.

Okay, then what about Jñāni? Completely he says the whole world is Mithyā. Certain words we have to understand very clearly. Keep this in mind always. There is no world other than body and mind. If you don't have identity with the body and mind, you will not have any world. Example, When you are in deep sleep, do you have body mind consciousness? Therefore there is no world. There is no world. So for a Jñāni the world is Mithyā. That means the body mind is Mithyā. Then every Mithyā, you understand what is Mithyā? Mithyā means unreal. Because you will get the real thing, if there is a shadow there must be an object.

No senses - No world. That's why in your deep sleep, you don't have any of these things. That is why you don't have any world at all. But what is there? When do you get the greatest happiness? Tell me. When do you get the greatest happiness? In deep sleep.

So there is something very interesting, you know? You are hungry. That means you are acutely aware of one part of the body. Then you eat food. As a result of eating food what happens? The sensation or awareness of that particular part of the body becomes completely absent. That means there is no activity. That is called Happiness.

When there is no body, there is bodily happiness. When there is no mind - mind happiness. When there is no body or mind - complete happiness. That's why we are so happy. Sukham aham aswapsam, I slept very happily. I did not know anything. Na kinchit avedisham.

( 05:04 mins )

These are our greatest psychological truths. Not only Vedāntic truths, psychological truths. In fact, there is no Vedānta excepting psychology. Vedānta starts with bondage. Bondage belongs to the mind. Solution also comes from the mind. When there is no mind, there is no bondage & there is no solution at all.

Do you know what is deep sleep? Let me put it this way. I am devoid of body mind. That is called deep sleep. When I get up Problems come.

You see this is the greatest mistake people commit. How they commit this mistake, I cannot figure it out. You are telling that I was completely unaware. Are you aware that you are unaware?

So that ‘I’ is not aware of non ‘I’. But it is fully aware of ‘This is ‘Me’. Follow that one? In deep Sleep ( So many people have these problems ), It's a complete awareness of me.

When I look at the table, ( this is a deep thought ) I forget myself. When there is no table thought, then I am aware of Myself. So this is the greatest truth we have to understand.

When I am alone, I am very happy. I hope you're following it. When I'm alone, I have no problem. No problem means not a zero experience, complete experience of Happiness is called…

Deha means the moment… You see if I take this wall out, complete sunlight will come in. What is limiting the sunlight? The walls. Deha, Mana, the body mind is like that. It puts a limit to my happiness. And that's why you remove a little bit of that limitation, You feel very happy.

Suppose you're very hungry. That is a limitation. You remove that hunger by eating food, and you say I'm very happy. What were you before happiness came? Unlimited happiness. Body mind is a limitation. I can only tell what I understand. It is up to you how much you take it further.

Happiness, Love, memory, and interest, all these are synonymous names. Whatever you are interested in that remains in your memory. Whatever you are interested in, and to the degree of your interest, your happiness also will increase. Your memory also will increase.

So my favorite example, a young man is walking. Another girl from the other side of the pavement smiles at him. He will never forget. Suppose she says my name is so & so, he will never forget. All examinations, Lessons he forgets. Why? Interest is there. Deep interest is there. And we cannot be… whatever we are interested in, it cannot but produce love. If you don't love something, it won't give you interest. and you won’t love something which will not give you happiness.

Can you love something which doesn't give you happiness, whether it is another human being, a book, a cinema, food, or shirt, or any other thing? I'm talking specifically about happiness. You will not love. Necessarily you may use it. Like I am using that soppu for getting rid of my jaundice, so bitter, so I have to disguise it with some yogurt and other things. So straight away, we don't eat it.

( 10:47 mins )

Sri Rāmakrishna, He may eat it. Sadāshiva Brahmendra may eat it. I will also eat it. Why? Because I have to eat. Given a choice, I will not. So that is what I am telling.

That which you love, you are sure it will give you happiness. And it will give you happiness, even if it is not a happy thing. My point is - there is happiness there so you love it - Not that way. You love it because it gives you happiness. The same thing may not give happiness to somebody else. Love, interest, memory, joy, concentration, these 5 things are synonymous.

Now what happens? Let me first give you an example of why we love something and why it gives happiness. True happiness doesn't lie anywhere. It is only my happiness.

First I'll give you an analogy. You keep a mirror in front of you, it is a very dirty mirror. How much of your reflection, as you are, can be seen there? The more dirty it is, the less you see yourself. If you can completely clean it, then there would be absolutely no difference between you, as you are, and the reflection. योऽसावसौ पुरुषः सोऽहमस्मि ( yo 'sāv asau puruṣaḥso'ham asmi ) Yeah until that, time you are God I am a devotee, because of the distance.

Okay now follows an example. You love a sweet. Then you eat this sweet. What happens? How does how does happiness comes from? Does it come from the sweet? No.

Now follows an example. You love a sweet, then you eat this sweet. What happens? How does happiness come from… Does it come from the Sweet? No! Where from is it coming? From yourself! But what is the sweet doing? It is removing the covering of your happiness by your thought, ‘I like to eat this sweet’. That desire. A desire comes like a black cloud. And that desire is removed by the object. And when that cloud is removed by the act of fulfilling that desire, then the happiness within you naturally flows out.

But then we mistake this happiness is coming from the object. Now you understand. ultimately it is the chaitanyananda which is actually coming.

Love and happiness are synonymous. It is oneness. Love is Oneness. When a mother loves her child, she may not be a psychologist, but she feels that anything that happens to the child is happening to me. That means that lady is identifying herself with the child.

Similarly Sri Rāmakrishna or Holy Mother, They love us because They are identified with us. We may not love them, Because, we are not identified with Them. In fact, we get bored. Suppose you are meditating. What is meditation? Trying to become one with Sri Rāmakrishna, isn't it? After half an hour what happens you get bored. That means instead of simply saying ‘O Rāmakrishna, you are a very boring person as far as I'm concerned’, we dare not say that. So this much happiness, this much meditation, is more than what you deserve.

Kamsa was the greatest devotee of Krishna That is why he was constantly fearful of Krishna. But what is the object of the fear?

( 15:19 mins )

Here is something very important. These are all important things for Sādhana. Here is a person who hates another person. This is hatred. Here is one person who fears another person, that is fear. But what is the object? You love somebody, there is an object. You fear somebody, there is another object. You hate somebody, there is another object.

Did you take it doesn't depend upon whether you are loving or hating. What is the object towards which your Love or hatred is directed.

If it is God, It will release you. Why? Because, I tell you something very interesting, it is taking time. What is the nature of God? Freedom. But his nature of God Ānanda. Ānanda. So here is suppose you hate God.

About whom are you thinking? And what is the nature of God? Happiness, you're getting so much of happiness. And the more you think of here to here to guard the more happiness you are getting.

What is the nature of God? Freedom! You become free from your hatred. So, you love Him. you lust after Him, Kāma. But who is the object? God! If the object is another binding object, then it will double your bondage.

Already you’re in bondage. That object also will find you more. But here is God…

I will give you two examples. One is Ānanda. Ānanda means freedom. So if you're free you get Ānanda. Freedom & Ānanda are synonymous. Can you understand that?

I am elaborating it even for this. I will tell you how? You get hungry. When you are hungry your mind is agitated, and that's a bondage. Then you eat food. What does the food to do to you? Used correctly it removed your limitation, your bondage, of this desire. Removal of this desire is called freedom.

So God is freedom. You meditate upon God you hate God and you do anything with God. What is he going to do? Because, you are meditating ultimately upon whom? Freedom.

Because we cannot understand what is the dimension of Freedom, Therefore we use the word God. That is where we bring in personality. Whatever it is whether you hate, you fear, you love, you have devotion - What makes us either bound or free is not your feelings, but the object. Because the nature of the object will make you Free.

So we say, you know, somebody is frying some Vada. And there was a pot of ghee nearby. Somehow this Vada slipped & fell into the hot ghee. Is it a good thing or bad thing..

Hot ghee. This Vada now has become what Vada? Maddhur Vada. Ghee Vada. which is even better isn’t it. So we have trying to fry ourselves with the world’s hot oil, suddenly for some reason you got angry with God and you finally you fell into that Ghee pot. what do you become. You Fall into sugar syrup.

What will you become. Syrup. Suppose a fly falls into a sugar syrup after that it solidifies afterwards eat it, afterwards, can you make any difference between the true creamy and sugar. Several mangoes the moment mango comes, you know, kacha,(raw) kacha you eat.

So because they are eating only they are also mango. You are also men after eating. What do you become?

So love, freedom, happiness are synonymous with memory, interest.

Now you think clear is it clear? Okay, and at least for this class. I hope so. Tyagiswara are talking about Thyaga.. What Thyaga? Anybody who gives up what is limiting? Now here is another psychology; when I'm talking like this you have to note down certain important points. If I meditate upon some limited thing, Not only that thing is limited a limited thing will make me also limited.

Simple example, you're making friendship with a fellow who is an idiot. If I make friendship with an idiot, what am I going to turn into? Idiot. If I cultivate company of sath what I am going to turn into? Sath.. Oh This is the cycle now you understand. What is the effect of Sangha?

So Sri Ramakrishna is some example his own examples. There are so many fossils available. Frozen living what is called with dead animals without the least bit of degeneration.

They found out near Neanderthal human being they found out a mammoth in Siberia or somewhere, Arctic Range, and they found out one small girl completely Frozen so many 50,000 even more number of years.

Now there is a possibility that she might be reconstructed also from the DNA. Because, if it is frozen the DNA is also not dead but it is frozen. Big Moral questions are coming. I don’t want to go into it. What is my point now that God is such a object at all. But you become that. Not only that I am giving you another very deep point. When I think of a chair, how do I think of it chair? I become one with the chair. So when I'm looking at the chair. For example this table I'm only looking at this. I don't know, What is here? Therefore for me the ignorance of the bottom part is unless I bent down and look is it So Is my point that whenever we experience any object we become totally identified with that object. This is the Indian philosophical theory of knowledge. How do we get knowledge of anything?

Our whole mind like a mould goes and becomes that chair. I hope you understood now when you think of any limited object. What are you going to become? Limited person. When you are thinking of God, What are you going to become? Unlimited.

That is why whether Kamsa feared him, Sisupala Dantavakra hated him yashoda, the gopis and gopas all loved him in these various ways. One is a child. Another has a friend another as a lover and so on, the object is completely God and they know that He is God.

Don't think this yashoda that as a no because she had Vision. She has seen Eric ins that for seven days. He was Keeping the whole Govardhana mountain like this. His father told Baba Krishna, you bring my Chapels. No no I am a small kid how can I carry such a huge weight. This fellow happily was holding him. This is called Leela. But We forget it.

So God - the idea that this is God - should be there. But God's grace is even if you don't know that He is God, but you have some idea about God. He will forgive the whole lot, He will make you Himself. What is the psychology? If I want to know about chair, I must become one with the chair .

If I want to know about God, I must become one with God. Therefore you fear God one way of thinking, hate God another way of thinking, and you Love God another way of thinking. Anyway of dvesha - any way of thinking God it will only liberating because you are going to become one with Him.

I hope now this is related to our subject. What is it? Thyagiswara. Sri Ramakrishna is called Thyagiswara. What holy mother said. So some Disciple asked holy mother, Sri Ramakrishna practiced so many spiritual disciplines as a Hindu he among Hindus mean purana, tantrika , vaidika.

Among puranas vaishnava, Shasta and Siva bakthi – purana means Bakthi. Tantrika 64 important primary scriptures of Tantra Bairavi Brahmnai had made him go through. Why what is vaidika. Advaitha Vedanta.

In everyone he succeeded. So is it not the greatest things Sri Ramakrishna had accomplished? some devotees were remarking to holy mother. Instantaneously she said no that is not the great thing. He did because he is was insatiable. But his greatest quality is Thyaga.

I have never seen in my life, Anybody who is so much of a thyagi. What is thyaga ultimately? not giving up a chair, or not giving up, you know one man had 16 wives. Having 16 children or more he started he thought it is time to give up. one by one was giving up.

So there was another person who was married only once so the wife of that person started to ridicule him. Look at the renunciation of that Fellow. 16 wives he is giving up one by one. And you are nothing, that what she meant. Always wives surfer.

So this Fellows, he was going to take a bath. He said you are mad cap. You don't know what is in us. He will never be able to keep up. At least he's better than you. you say so. all right for the day bye - that with that when he left and never returned back. afterwards whole life she was meditating. Why did those words come out of my mouth? So what is thyaga Abhimana thyaga.

What is abhimana – body abhimana, mind abhimana. what else is there? The whole world is God. If I am not the body mind the whole world is God. If I am not body conscious, I won't say any body. This is another insight. if I don't see mind, then I won't see anything in them. Can you understand that. is Sri Ramakrishna , Holy mother seeing a body. Yes they are seeing; you know how – just as you see figures on the cinema.

You don't suffer. Somebody in a cinema - Cinema this fellow is feeling I am hungry. Will you run taking some Rasagulla. What do you do? Enjoy it, Because it is only a figure. Like that, I see a everybody as a shadow. That's what's Sri Ramakrishna sees.

That ultimate knowledge, I am not the body mind is the characteristic of every Jeevan Muktha. But Sri Ramakrishna it has reached the very Peak. That's why Sri Ramakrishna so many incidents. I'm just coming like that. Once you know, He sat for food; and with so many items seven eight items. His own disciples - I tell you is these disciples are unreliable fellows – who outside they're doing good- inside they are criticizing.

So, this one disciple thought “ Oh! this man he loves to eat so many varieties”. not telling anything outside; as though is gatha, gatha with the devotion - inside critical. What does it mean? What the hell Are you doing? I am also here. You should be a guru only drishti boga. Sishyas will be actual bogas. As Prasad. Actually, we are gathering around a guru and instead of let your cata, cata Kacha kacha you are eating now.

That's then Sri Ramakrishna he could read everybody’s mind like things kept in hand or a glass Almirah. So he said do you know why I give out these things by natural tendency is towards the impersonal. The moment there is nothing to hold me my mind ooh like that, It will go into Samadhi. That's why I create artificial desires. I want to eat soppu, to show that you know better than God adhibouthika very beautifully. They make your to eat it after that. You don't want to eat anything if they are good Cooks otherwise afterwards you never want to eat it.

Once Sri Ramakrishna said “ I want to go to Calcutta to see some devotees”. Has he got desires? No. He wants to keep his mind on our level for whose benefit. Our benefit. There is what is called jagadiswara.

Then in the scriptures, there are four types of desires are there. All the objects fall into these 4 categories. Puthreshana, dhareshana, vitheshana, lokeshana some people add one more shastreshana. Eshana means intense desire. Puthreshana - I want a son.

A father wants a son; not a daughter. Because daughter is druhitah – means one who milks the cow, but in later on in Indian Society, she milks the whole family. Dowry. Dowry system.

So Puthreshana why – in olden times people thought that if a man has got a son he will save him from a special hell called “pom Nama narakath tryathe ithi puthra:” If a person doesn't have a male child, that fellow will go to hell. How does he go to hell? Because he will not be given tharpana, you know monthly rites all shraddha's Etc. Yearly. Some people do practically every day. And it is this which keeps the father from going to hell.

That means somebody to continue the traditions of the lineage. Bagavad Gita also, it refers when wars take place, the men will be destroyed. Then there is nobody to uphold the then they all our ancestors relating to narakha.(hell).

Those are the reasons Arjuna give to Sri Krishna. First lecture was given by Arjuna. Afterwards Only Krishna took Revenge. He never allowed him to open his mouth.

Yeah. The whole first chapter is what? and a few slokas of the second chapter. What Arjuna’s defense of why he wants to renounce the world and not take part in the war. now? What are we talking about? Puthreshana.

Then Dhareshana when somebody is in Vedic rituals as a house holder cannot perform rituals without Dharma Pathnee That is why Rama had banished Sita. So he has to make a Golden Sita in order to complete the yagnas Yagas. That is why Dhara is necessary.

But the Vedas are also intelligent. They are covering up. In the name of this every man really will have a desire for enjoying a woman & voice versa. There, but the main purpose is to be get the children and to perform the yagnas & Yagas. So a man will have a desire for Dhara. It is called Dhareshana.

Then - viththeshana. Man requires money? Viththa means wealth. Why wealth for two purposes, but three purposes one has to enjoy life first purpose,

One has to maintain the family, children, Disciples is the second factor. Viththa is most important wealth is most important for performing rituals. So all these things are necessary for the sake of what?

So Puthreshana, dhareshana, vitheshana. we have covered the three. there is a fourth Eshana., you know, what is the fourth Eshana? This is called lokeshana. Loka means not only this world but swarga, indra, prajapadhi, brihaspathi Etc higher worlds are there. Man wants attain to those higher worlds. why because man also wants to attain higher and still here and still higher happiness. So this is called lokeshana.

So this is how many how many desires we got four what are they? Puthreshana, dhareshana, vitheshana, lokeshana. There is one more shastreshana. Some swamis they want to go deep into the scriptures. They get so much of Joy. I had simple words. I love to read wonderful books.

Anybody doesn't love to read one wonderful books is a useless fellow. He is a stunted fellow. Because we have to expand our intellectual Grasp. That is very important for us.

So One who gives up all these five types of desires. He is a real Renouncer. anyone desire that fellow will be tightly bound to this world. So Sri Ramakrishna prayed to Mother, here is your Dharma, here is your adharma here is your good here is your evil - here is everything.

But I don't want anything mother. I want a high bakthi towards you I want motiveless devotion.

And so many people devotees, How can I get motiveless devotion. One second; next second. I have a desire to buy Tesla’s has electric car.

Yes. One of my disciples, Went and purchased 80,000 pounds Just walked in bought it. And when he came here he gave me a hundred rupees donation. I just laughed.

Which is blocking this fellow who wants a high Bakthi. He wants moksha. They don’t know what they are talking. Like mad caps, like drunken fellows they go on talking. What they are talking? What the right hand is doing the left hand does not know.

Now this is why will they say let not your left hand know what your right hand is to do, you know, what is the meaning of it? Whatever philanthropy or charity your right hand is doing. Let nobody know. not even the left hand - you forget it that I have done it. Otherwise of abhimana I did it. Let left hand not know means completely forget it. I have the capacity. God has given me the desire to do. I just do. it is God's money being given to God.

Swami Saradananadaji, sending one brahmachary for Relief work. And then the man asked how should we conduct the relief work? If I beautiful reply. Do you know what he said? the things you are Distributing among the poor people. They don't belong to you. Somebody is donating it and you are giving.

So somebody's property is being given to somebody else. But where do you come in? Give it lovingly, not expecting anything. And Whatever be their reaction not have an Abi Mana. Somebody says you gave that said of better saree, you gave me a rotten saree.

I am telling from my personal experience, Bangladesh 1971 I I was at Sirajganj. So we collected some old Sarees, second hand sarees, very good sarees. And was Distributing one fellow came said, “ to that person to that lady you gave such beautiful Saree. And then to my wife you're giving a third-class Saree why this discrimination?

At least he only criticized me that much. my Swami Gokulananda, He said you liked her - that lady, That's why you gave a better saree.(thundering outburst of laughter from the audience)

I was happy he did not make charged me with that. You see people are there. That is why, Easwar Chandra Vidyasagar used to say, one day he was walking, with his friend. His friend said such and such a person is abusing you. Easwar Chandra Vidyasagar said I don't remember having done any good to him. Why is he is abusing me?

That means what? If you do something good only they will abuse you. if you don't do any good, they will forget you immediately. This fellow is not worth even considering. the other fellow. He could have given a little more.

We have got a beautiful saying in Telugu. A beggar has come. And the household are not there is a measuring vessel and he filled it up with some Dan and he gives that's the way is there a hole in that? Okay, what are we talking..Puthreshana, dhareshana, vitheshana, lokeshana and shastreshana. One who gives up These things he is a real jagadiswara.

but there is a psychology here if we want to give up something. We will never be able to give up unless we are hoping to get something better. So what is that better thing here only God and a person who knows that this is a better thing only then you will be able to give this is another deep insight. unless you are sure you're going to get something better. You cannot simply give up something which is an inferior quality. I don't know the whether I told you this story at really beautiful story.

There was a poor man if He wanted to become rich so he went to a sadhu. Local sadhu. How can I become rich please show me the way. He said, yes, you see the mountain in front of your village on the top of that mountain is a sadhu another holy man lives. I heard that he has a what you call Rasa Vedhi,(Sparasa Vedhi) That which you turns Metals into gold. Philosopher’s stone. I do not know why it is called Philosopher’s stone - philosopher doesn't want those things.

Anyway, philosopher Stones. I heard he has got, you can go and ask him if he has got he will give it to you. So this fellow had to take three days to climb. He climbed, found out this sadhu, this sadhu for another for 50 years that sadhu had not seen another human being.

He was very happy. What can I do? What brings you here? Very frankly he said, I want to become rich. I heard that you have this philosopher's stone “Sparsa Vedhi” it is called.

((The philosopher's stone, more properly philosophers' stone or stone of the philosophers (Latin: lapis philosophorum) is a legendary alchemical substance capable of turning base metals such as mercury into gold (chrysopoeia, from the Greek χρυσός khrusos, "gold", and ποιεῖν poiēin, "to make") or silver.))

((Fullmetal alchemist, Philosophers stone ...pinterest.com))

“Sparsa Vedhi”. They will become the moment you touch any metal will turn into gold. So, can you please, Sir, give it to me?

The Sadhu said I have got one Good news and one bad news. The bad news is, the moment I came here, I just threw it away.

The good news is after I threw it away, Nobody had ever come here. So it should be lying down somewhere. So you can go search for it? So this you should be praised and the man went searched within a short time. He got something there are some useless Metals nearby. He touched it. It immediately turned into gold!!

And he came and made sashtanga pranam and said I am so grateful to you and then may be three pranams. But he started coming down for three days. He had to come down. Three days. He was not having sleep. Now. What shall I do? I will turn metal into gold. I resell it. I become a rich man. Where do I buy a land? Where do I buy some buildings? Whom am I going to marry? And what is she going to demand etc, etc, all “gonthemma korikalu”.

Three days. After three days, He got exhausted fell asleep for the first time. Got up with fresh mind became calm and quiet then he said “array this person had it for 50 years. He gave it up. No fool will give it up anything unless he's a fool unless he's getting something much more valuable.

I must find out immediately again another three days and they sadhu asked him, what brings you here. Then he said you sir you had this you give this up? You must have got something much more precious than this. The sadhu said yes, do you want to have that something more precious. He said yes, throw that out. I will tell you. until you throw it out. I will know that it is only idle curiosity you don't want.

So that fellow threw it out. Then he told him about “God” and that is the greatest Labha anybody can have.

This is what Sri Ramakrishna says, all this clever fellows were like crows learning a growth from morning till evening runs after what. Only filth. A real clever fellow is one who gives up all these things and he will only thinks on one thing. What is that - nothing but God. What a beautiful thing. This idea is. So Sri Ramakrishna is unparalleled thyaga, first.

Second if we want to give up, we can give up but it will come as a result of tremendous effort. For Sri Ramakrishna it came effortlessly. As if it is very natural; as if he was born with the love of God. Some people you see from the very beginning. So that is why Swami Vivekananda he had not simply like a poet he sat down and wrote. He meditated years and years and years upon Takur, condensed the essence of his meditation and this is the result. And as I said Oh swamij, Saptha Rishi, rishi, From rishi’s mouth. Nothing else Will come excepting Upanishad.

What is Upanishad ? that which destroys worldly bondage is called Upanishad. That is why Sri Ramakrishna’s gospel is a vedha. Upanishad. Yeah.

Haynaravara. Last class I mentioned, every human being is not yet fit to be called a human being so there are three Nature's. Thalassic nature, rajasika nature and Sathvika nature. Human beings are divided into three categories. Rakshasa or Asura, manusha, and deivika.

In the Upanishad, There is a story. chandogya Upanishad. There is a story Rakshasas, asuras And human beings manusha and the Devathas has all of them prayed to prajapadhi – Brahma, guide us enlighten us. Give us some thing. And his teaching came in the form of a thunder.

What is the Dha, Dha, Dha- then prajapadhi asked asuras –Did you understand what I said. Yes, Sir, made Pranam & Departed. He asked human beings did you understand What I said. Yes Sir. They made pranams and departed. The Devathas they were asked do you do understand? They made pranams and departed. So the Upanishad is explained. What is it explaining?

What is the nature of Rakshasas, cruelty. Therefore overcome cruelty with it opposite quality. What is that opposite quality. Dhaya. Dayadhwam, Dayadhwam, Dayadhwam. Be compassionate, Be kind and compassionate.

What is the nature of human beings miserliness? What is the opposite of miserliness? Generosity Dhanadwam, Dhanadwam, Dhanadwam. what does it mean Dheeyatham, Dheeyatham, Dheeyatham . give give give give up you.

And then what is the Nature of Devathas? Unlimited enjoyment. So Damayadham- Damadhwam, Damadhwam, Damadhwam. Control of the sense organs is called dama.

So we are talking about human beings every human being suffers from many complexes. Of these complexes psychologist divide this complex into 2 categories. What are they. inferiority and superiority. It is a big subject. I will deal only in brief.. The first this complexion comes from the body. What is the body? Somebody is tall, hefty, strong when he sees a cookja a dwarf? He feels Superior, he may not express it. He feels be real. If, a person is very beautiful and he encounters an ugly person. A rich person and Learned person. Body and quality.

This is called superiority complex. There are two types of superiority complex. Some people really have those things.

And They don't have a right but they feel Superior. Some people don't have but feel Superior. Understand now. Similarly inferiority complex. Then you took up only when you are. You're walking and you took your to look up your companion. How do you feel?

Inferior. So there was this fellow who are suffering who thought he was suffering from inferiority complex . He went to a psychiatrist. And got treatment for three years. After three years psychiatrist said I'm terminating your treatment patient gabar agaya. I have not been cured of my ailment, I still feel very inferior. It is only after three years, I discovered you are not suffering from inferiority complex you are inferior. ( Big Laughter)For that there is no cure.

Complex can be overcome, but this fellow. painful. So we are all suffering lack of self-confidence and lack of willpower. These are all complexes. Most of the people Suffering from Psychiatric problems other either Superior 30 complex the whole cosmetic Industry is based upon what?

Inferiority complex. My nose it is like that. I What to make it like that. This fellow brings one chisel and hammer to and fit and then stitches it. Are you happy? Mm mm mm…Yeah, like that he tells. I've seen it at that film.BBC. All these things they show very nicely.

So inferiority complex. Sri Ramakrishna feels neither inferior or Superior. Why because he never considered himself and yet he knows this is a Divine body. Divinity is fully manifest in this particular body. So the nar‧avara. But there is something else. Previously psychology used to deal it started. What is the cause of mental diseases? First find out diagnose and then find out a way to cure the person from that. From physical Medical Science also, how did it start?

Man is suffering from physical some diseases. Find out the cause. Try to help the person and that was the goal. Now completely changed. What is it? What is the optimum physical health? What is a of optimum Mental Health?

Carl Ransom Rogers (January 8, 1902 – February 4, 1987),Abraham Maslow.( April 1, 1908 – June 8, 1970) Karen All these peoples latest it is to means not very latest Erik Erikson - from all these fellows have devoted their entire lives to define What is the nature personality?

In today's class. I'm just going to out read out the outline and then if there is anything we can discuss it later on.

So much meaning I find in this is no less than studying. Upanishads. . Yeah, we are here. We are not even nature human beings. We are not what are we so I'm According to Swami Vivekananda touch-me-not plants. Is somebody even touches with the breath-we will shrink.

You Understand what I'm talking about. So sensitive we have become somebody looks at you. You feel bad. Somebody doesn't look at you, you feel bad. if somebody smiles at you feel bad. If somebody doesn't smile at you, you feel bad.. Does not talk with you for everything you feel bad. Oh! Rama!

Okay.

I will just read out.

Characteristics of a Nature personality - Nature person has a thorough knowledge of the workings of his mind is completely aware of what is going on in his mind second. He knows his assets and liabilities. He knows what are his good points. Also, what is it deficient in not imagining he knows it. He becomes an integrated personality. Swami Yathiswaranandaji M in that book marvelous book meditation and spiritual life one whole chapter has been devoted to this particular subject. What is it? Integration of personality.

The subconscious the unconscious and the conscious and the super conscious must be completely integrated other ways, but does he become split personality? You know me around we all suffer from what is called if MB PCS cmps MPS multiple personality syndrome Multiple Market because at home, we are somebody in the office. We are somebody and in the club, we are somebody there is no integration that is why. So many mental problems are coming. So a nature person becomes totally integrated. I think I have also mentioned it earlier something very important.

Or do you that according to William James when a Christian becomes converted that conversion takes place?

In three ways three characteristics, you know, what is that first? He becomes integrated for Life converted for Life. Secondly. It is always a journey from the lower to the higher and thirdly his. Sorry.

I got here, but you're talking especially find out what it is. Okay.

And thirdly the person's inner and outer personality. There will be no split. What does that mean? That means if he is spiritual inside his spiritual also outside. So what are what is we doing? Like they say in and marvadi’ s shop. Visiting their front there will be Krishna picture player every day morning is known he opens he lights of the incense and does it. But if any B the money transaction has to take place and B has to be converted into w.

He will turn Krishna’s picture towards the wall. Finishes his transaction Turns smilingly The photo of Krishna Hare Krishna did not know anything about it. So when we are in the temple or Saints not really sensitive people also there are devils. They go on talking. From the back And the children are making so much of noise. And some fellow is coughing out who asked you to venue are coughing coughs of money. Why are you passing ordinary Cough - infectious, cough?

You know English word coffee giving out. He never brings any money not even chilli kasu. So he is creating so much of disturbance to other people. He is not even aware of that. Anyway, but I'm not talking about it when a person comes completely converted. Then the third but it is between the inner and the outer absolutely integrated. The unconscious subconscious and conscious and the super conscious the spiritual and the secular the body and mind completely they must be integrated. Then nature person accepts himself loves himself and takes upon responsibility for himself. He doesn't blame anybody if I am here today this way with responsible. I am responsible. So I must make effort if I want to become better upon myself.

He has a clearly defined philosophy and goal in life. He lives in the present taking the past and the future into consideration and learning their lessons. His steadfast is optimistic cheerful but realistic attitude towards life and world. He suffers neither from a superiority nor an inferiority complex. He has sufficient self-control to sacrifice weaknesses and defects. He constantly strives to improve himself without getting frustrated. He always Tries to see the best in others. He forgives himself and others. He integrates evil and suffering as stepping stones to a better life.

He has a place a definite routine for everything in life. He can objectify himself called self-objectification. Understand. he can look at himself as others are looking at himself. he has a keen sense of humor without becoming a buffoon. Nature people have a very realistic self image of what they can do and are not threatened by their weaknesses. They are also able to laugh at their weaknesses and we'll close this talk with one particular quotation. Somebody had quipped I don't know who - he quipped if anybody has the ability to laugh at himself, He will never lack entertainment in his life.
[[Category:Khandana Bhava Bandhana]]