Patanjali Yoga Sutras Lecture 046

Full Transcript(Not Corrected)

Om yogena chittasya padena vacham malam sharirasya javaityakena yo pa karottam pravaram muninam patanjalim pranjali ranathosme We are entering into one of the most wonderful discussions. A yogi who has been practicing yoga so intensely, he becomes the master of the lower samadhi. When a person attains to that state, Patanjali says, nirvichara vaisaradhye adhyatma prasadaha The concentration being purified and perfected, he, such a yogi attains to the highest serenity and bliss. This is what I would like to discuss, what happens to such a person. Last talk, I just gave a small example. When we take prasada, that is something offered to God, it could be food, it could be cloths, it could be any object, then that gives us a tremendous amount of joy. This joy doesn't come from the object, because if we try to enjoy that object without offering to God, it has a type of result. But the same object, when we offer it to God and accept it, then it gives us tremendous joy. Now the point is, where from is this joy coming? Is it coming from the object or because it has been associated with God? That is called adhyatma prasada. Just imagine, a person who is not offering objects to God, but who has offered his whole self to God, he himself, what does he become? When food is offered to God, it becomes prasada. When a person offers himself to God, what does he become? He becomes a prasada. Just imagine, if an ordinary object gives us so much of joy, that means what? The object itself has become an embodiment of joy, because it has been transformed into God. Now this is a concept, let me very briefly dwell upon it. Suppose you take a bit of milk and add a little bit of sugar. You add, milk by itself is very tasty. Then you add a little bit of either sugar or honey. It becomes even more tasty. Like that, when an object is offered to God, as though some special sweetness has been added to it, only instead of sweetness, you have to substitute it with joy, ananda. When an ordinary object can lift our mind up, what to speak? When a person, whole person has become completely absorbed, became one with God. In this connection also, it is very important to remember, we always use the word love. Love means we have a very special feeling towards others. But if you go a little bit deep, then the meaning is so marvellous. Let us take an example. Here is a person, a mother loves her child. When a mother loves a child, what happens? Two things happen simultaneously. First, she forgets herself. Then she becomes totally identified with the child. This is called love. A true love is that, where a person forgets totally oneself and becomes one with the object of the love. Innumerable examples. See Ramakrishna, when he used to think about Divine Mother, did he remember who he was? He became completely absorbed in the Divine Mother. When he was meditating on Rama, he became Rama. When he meditated upon Hanuman, he became Hanuman. When he meditated upon Radha, he became Radha. When he meditated upon Narendranath, he became Narendranath. But in this case, not only he became Narendranath, but he made Narendranath become himself. So this is what happens. When God bestows His grace, He doesn't keep us separate. He makes us His own. How do you understand that? A mother makes her children her own. Now, like an ocean falls upon a drop of water. What happens? What is the fate of that drop of water? Does it disappear? Yes, it disappears. But it reappears as what? It loses its individuality and it becomes the ocean itself. That is what really God does to us. It's a wonderful idea. Now, Adhyatma Prasada means that knowledge brings such a state of mind that he can never be made to be either unhappy or ignorant. Very briefly, I have to revert to a little bit of Vedanta. According to Vedanta, now I am seeing you, you are seeing me. This is called Jagat, world. What does this world consist of? Five objects, Asti, Bhati, Priyam, Nama, Rupa. Asti, Bhati, Priyam is equivalent to Sat, Chit and Ananda. Asti means existence, not manifestation, but existence. From a purely physicist's point of view, existence means matter or energy. Every object in this world, when you think of from the viewpoint of the matter or energy, there is absolutely no difference because we are all manifestations of the same. Simplest, crudest analogy would be when if you stand on the seashore and watch the waters stirred by wind, you will see foam, you will see small waves, big waves, biggest waves, but behind all these, what are they really? It is only the ocean water. If you can understand that, existence, in existence, we are absolutely, we are all one. As manifestations, infinite varieties. Bhati means if we do not have the, every object has that capacity of revealing itself, revealability, if it doesn't have the capacity of revealability, we would never be able to even know that such a thing exists. That means every object has got that capacity which is of God, which is called Chit or consciousness, knowledge, revealability. That is how we come to know. Now here, there is a trick is there. All these are great Vedantic truths, but it takes time for us to understand. When I look at an object, I think, oh, I am the knower, here is the object which I am knowing. So does this knowing depend upon me or upon the object or upon both me and also the object? If I don't have the knowing capacity, I would not know it. If that object has not that capacity to be known, then also I will not know it. The object has that capacity to reveal itself, I have the capacity to understand it. Every object has got these two qualities, to know and also to reveal itself. You are able to see me because I have the capacity to reveal myself. Simplest example would be, when I am sleeping, deeply asleep, I would not know whether I exist, but you would know because I still have that capacity to reveal myself to you. This is called Bhadi, Chit. Then Priyam, this word Priyam created a lot of confusion among our Vedantic students. Priyam means every object is so dear, so wonderful, but in our practical life, that is not so. Most of the objects cause revulsion, hatred, dislike within us, only certain things we like. But we are talking about not manifestation, but its real nature. See Ramakrishna, suppose he looks at a cockroach. One of our Swamis gave a very beautiful example. When you look at a cockroach, do you really love it? Oh cockroach, I love you very much. No. Imagine, forgive me for giving this example, a young female cockroach is approaching you. How do you look at it? Imagine also it has dressed itself very beautifully. How do you look at it? You would not first of all know whether it is male or female and the moment you see cockroach, finished. But suppose a young male cockroach saw it, what do you think it will think about that? How do you think it addresses it? Honey, for that cockroach vision, another cockroach is highly delectable. Priyam, this is called Priyam. That's why every object in this world is liked by somebody or the other. When a yogi has reached that highest peak, he doesn't identify like ourselves with our body and mind. He identifies himself with the main existence. And which existence is unlikable, dislikable? Can you tell any existence is dislikable? Because all existence is nothing but God. This is the meaning of Asti, Bhati and Priyam. Then Nama and Rupa. Nama means name, Rupa means form. Every object in this world is a limitation by time, space and causation. That is called form. And whenever an object has a form, it will invariably have a name to separate it from every other object. Now this world consists of these five. The first three belongs to Purusha, Consciousness, God, Satchitananda. What are the three? Asti, Bhati and Priyam. The last two belong to Prakriti, Maya. This world is nothing but the same water which appears as waves. Either you can have the wave buddhi or you can have the water buddhi. So Vedanta tells the most wonderful thing. Whenever we look at any object, we always have two visions of it, dve buddhi, in Shankara's words dve buddhi. We always have two visions. One vision is this exists. I will give a simple example so that the matter becomes clear. Here is a wooden table. You look at the table. You always, every one of us, each one of us, every time we look at that table. What do we say? It is a wooden table, wood. It is made out of wood. And at the same time, it has a special shape, form, which is called table. Now, which vision do you emphasize? Do you emphasize the table vision or do you emphasize the wood vision? If you emphasize the table vision or this table is good, that table is ugly, that other table is valueless, these differentiations will come. But if you emphasize the wood, absolutely there is no difference at all. Then such a person will have no likes and dislikes. Now coming back, with this background, you come back and say that when a yogi attains that state of mastery, his mind becomes absolutely serene, calm and quiet. And why does it remain calm? Here is one explanation. First of all, you know, the way we live, our health, our lifespan, our happiness and unhappiness, our intelligence, all are made up of three qualities, sattva, rajas and tamas, to give you small examples. Now here is a beautiful person, here is not so beautiful, I didn't want to use the word ugly person. What is the difference between these two? Can you tell me? What is it? It is the difference in gunas. Beauty belongs to sattva, ugliness belongs to tamo quality. Okay, here is a strong person, here is a weak person. Again, what is the difference? What is it due to? Again gunas. A person who is strong, he takes good care, he does exercise, he has that intelligence to eat what is proper, what is right, at the right time, with the right mood and he does the exercise, he becomes strong. The other person, even if he is born very weak, through certain disciplines, he can make himself quite strong. There was a funny incident, Shri Ram Krishna had a devotee and you know Shri Ram Krishna used to make certain times, most of the time, certain remarks, all for our good, he will never make a remark which is not good for us. So he looked at, one looked at this and said, this person, he is very weak, he is not going to attain God. And that remark of Shri Ram Krishna made that devotee very depressed, but that also stimulated his will power. He said, what? Let Shri Ram Krishna tell whatever he wants to tell. I am going to be fit to realize God. I don't accept his words. What was the reason he said, I can't realize God, because I am weak. Immediately he joined one gymnasium, went on doing exercise, after three years he came and said, what do you say now? This I did not hear, this I added. Shri Ram Krishna said, yes, you will realize God. What is the point of my saying? These gunas make all the difference. A person is rich, another person is poor. A person is very intelligent, another person is dull. What is it due to? All because of gunas. This ties up so beautifully with the law of karma. You know, when a person is endowed with tamo guna, his way of thinking is different, his way of acting and reacting is different, therefore the result also will be different. The same person when he is endowed with sattva, then his thinking becomes totally different. Bhagavad Gita, especially in the 17th, 14th, 16th and 17th and partly 18th chapters, beautiful discussion of what these gunas are and what their effects are. Wonderful. Okay, here is another example. Here is a person very happy, here is another person not so happy. What is it due to? Due to, because the nature of sattva guna is, it produces knowledge. The nature of tamo guna is, it makes us think completely in the opposite way. Now here is this example. I am telling you from the Time magazine, one article came on happiness. So what is the difference between a happy person and an unhappy person? One ordinary journalist, he made these remarks. He says that a happy person and unhappy person, both of them have similar type of experiences in life and every experience we have, they remain in our mind in the form of memories. A happy person is one who doesn't pay attention to the unhappy memories but brings again and again the happy memories and an unhappy person is just the opposite. Now why does this person think, what is the reason why they do like that? It is the influence of the gunas. So sattva guna abhivritti. Adhyatma prasada means rajo guna is almost gone, tamo guna is almost gone, sattva guna is 99% is there for such a person. What do you think his mind will become? Only prasada, serene. Serene means not the dead, the serenity of a dead person, not the serenity of a person in deep sleep. He is completely alert, awake, at the same time his mind is compared to a deep ocean. First quality of this adhyatma prasada is sattva guna abhivritti. Total growth of sattva guna with a trace of tamo guna and rajo guna. Why? Why Swami? Why do we add a little bit? Why not have only pure sattva? That is not possible. There must be a little bit of sattva, tamo guna and rajo guna. Then purusha khyati hi, that is he has the knowledge of purusha. In yogic language and in Vedantic language too purusha means not a human being, not male but pure consciousness. That's why purusha supta. Purusha means pure consciousness, khyati means knowledge. He has that khyati because last class I mentioned his mind becomes like a crystal and crystal like quality is called sattva guna. When the mind becomes full of sattva it becomes like a crystal. That means it can reflect the truth as it is. He becomes full of pure consciousness. He knows I am the consciousness. This is called chaitanya samapatti. What about us? We say I am a conscious being with a body and mind. A yogi says I am the consciousness only. This is the difference. What about the body? That is also modification of consciousness only. The body also is modification of consciousness. The mind also is modification of consciousness. Again I can go into very long analysis but very shortly. Air is water and the strong winds are there. What does the water become? Surface water. It breaks into waves. Now the waves are they different from the water? No. Our body and mind are nothing but like waves of the pure consciousness, limited consciousness. To understand this we need to go into some deep analysis that is not possible in this but very briefly we know psychologically we don't perceive anything outside as it is. We have no way to know what is outside. All that we know is what is inside us in front of the mirror called the mind. Nothing else. This information I know there is something and that information goes inside and I am sitting there as it were in front of the mind and I am seeing it. I don't know actually what I am seeing it. How I interpret it? The point I am making is that everything is a modification of consciousness. Like water, the wave, the foam, everything is modification of water only. Now there was an incident on 1st January 1886. What was Sri Ramakrishna's blessings? Chaitanya hok. What was his blessing? Chaitanya hok. Chaitanya hok, what does it mean? Chaitanya hok, even simplest English translation. Chaitanya means consciousness. Hok means may you obtain. This is the direct translation. What is he telling you? He is not telling you obtain consciousness. He is telling you become. That means what you realize that you are conscious being. As a result of that touch some people had visions. Some people started experiencing tremendous bliss. Some people started dancing, singing, unable to express their joy and all that joy was coming from where? With the identification, their identification with their true self. In fact that is what happens whenever we enjoy any object. The happiness doesn't come from the object but that object removes a little bit of the veil which is covering our natural Satchitananda and that Ananda comes out like, you know, you clean a little bit of the mirror and more light comes. It is like that. Once this Yogi becomes, he knows I am the Purusha, I am the consciousness. Then fourth, Ananda Samadhi Praptihi. He experiences tremendous Ananda. Ananda means full alertness and no experience of secondness. That is called Ananda. Then Sarvaikyata Bodhaha. He experiences oneness with everything. Let me quote from the Bhagavad Gita. There is a beautiful verse. Shri Krishna tells to Arjuna who is a great Yogi. It is just the word Yogi. Atma Upamena Sarvatra Samampashyati Yo Arjuna Sukhamva Yadiva Dukham Sa Yogi Paramo Madaha I consider that Yogi as the greatest Yogi who identifies himself with everything in this universe and their happiness is his happiness and his happiness is their happiness. Now here is something so wonderful. I want to share it with you. In this world you see some people are happy. Some people are unhappy. How can you say that when a person identifies himself with everybody, he remains only happy that if he identifies himself with everybody, 50% of the people who are happy, they will give him happiness. The other 50% of the people who are not happy, they will not get happiness. Isn't it? No. What happens is, see supposing you meet a tiger in a lonely spot, a hungry tiger. What is that event? Is it a happy event or unhappy event? From your point of view, from the tiger's point of view, it is a very happy event. Now the point is this Yogi who identifies with both you and the tiger, he identifies with the tiger. From the tiger's point of view, he is very happy. What about from your point of view? You are thinking this Yogi is a bad person because he enjoys my unhappiness. No. You know what happens. In his vision, there is absolutely no difference between you and the tiger. That means there is no death. If you think death is a reality, then there is happiness and unhappiness. But if you think there is no death, who is the killer? Who is the killed? Who is the enjoy? Who is the enjoyed? They are all absolutely same. That means whatever happens, it is a happy event. But you know, intellectually, we are listening to these highest truths. But we are not capable of identifying ourselves with that and say, from the highest point of view, there is no unhappiness at all. Unhappiness means something is becoming non-existent. Something is being totally separated. Supposing in this example, you are walking alone and you meet a hungry tiger. You are unhappy. The tiger is happy. Supposing, Sri Ramakrishna is walking instead of you and a hungry tiger encounters him. What would be the experience of Sri Ramakrishna? Do you think he will be happy or unhappy? It is wonderful. Come on. He will be happy because in one form, he is the eater. In another form, he is the eater. That is why in the Gita also, it is very clearly, If you think you are killing somebody or you are the killer, then you don't know the truth. What is the truth? There is neither the killer nor the killed. That is why Vedanta endeavours to give us the example of a cinema. In the cinema, best example in the cinema would be, one actor will be acting, both hero and villain. And once, you know, first time, the villain will be beating the hero black and blue. In the end, the hero will be beating the villain black and blue. Who is beating whom? This is one example. The other example is very interesting. You know, two people acted. One as hero and one as villain. And it was a very violent film and the villain tortured the hero so much. And a preview day has come and both the actors are sitting side by side. And when the villain is beating the hero black and blue, and the hero is telling, how nicely you acted. And when the hero is beating the villain black and blue, this fellow who acted as the villain, he is admiring and so, Oh, you acted even much better than me. Congratulations. Do you see the point? If it is real, then you can't get rid of the difference between happiness and unhappiness. But if it is something like a dream or like a cinema, then a person who knows this is only a play act, it is not reality, then everything is a happy event. I am dying. There was a drama. In the drama, there was one fellow who was to be shot dead. Somebody came and took a gun and shot him. And the fellow, oh like that, he fell down dead. It was so realistic. The whole audience uploaded encore, encore. Immediately he jumped up to be shot dead a second time. This is the truth from the viewpoint of realized souls. That is what we are trying to achieve. When a person attains this mastery over this, what is called Nirvichara Samadhi, lower Samadhi, then he attains this state of mind where every event only brings him good. From Sri Ramakrishna's life, just now I remembered one incident. Immediately after he started practicing what is called Nirvikalpa Samadhi, as taught by Totapuri Maharaj. Totapuri Maharaj went away and Sri Ramakrishna was there. At that time, he saw one day one grasshopper. Some archer had put one stick. Sri Ramakrishna was narrating this experience later on. At first, I felt very bad that this poor tiny grasshopper, somebody had put one stick inside its anus. Then suddenly that truth splashed in my mind. The grasshopper, Rama was the grasshopper. The stick also was the grasshopper. And the fellow who put the stick in the grasshopper was also Rama. So who put the stick? Rama put the stick himself into whom? Into Rama. Where is the question of having any unhappiness there? This is all Leela. That is why when we have the eye of wisdom, the same event becomes Leela. But before wisdom strikes, it takes the form of Samsara. Samsara means cause of bondage. When a person attains to the mastery of this Nirvichara, then his mind, whatever be the event, he remains absolutely serene and calm and quiet because he knows the truth. And Sri Ramakrishna was a master of expressing these truths through parables. Do you remember the story of the weaver? Now I want, a weaver, he was sitting, he was weaving and then some robbers came. He was taken and put in jail. Next morning he was brought. You know the story more or less. Now my question to you would be, what was the state of the mind of the weaver during all this time? When he was taking God's name, he had that serene mind. When he was forced to carry the robbed goods, his mind was the same. When police came and arrested him, did he become agitated? It's the same mind. When he was put in the jail, he was the same mind. And when he was released also, it was the same mind. Why? Because he was sticking to one truth. He was riding on that one truth. Everything is the will of Rama. This illustrates what we are discussing now, Adhyatma. So, Ananda Samadhi Praptihi, the fifth characteristic, Sarva Ikyata Bodhaha. I just now said, he becomes identified with everything. So who is the tormentor? Himself. Who is the tormented? Himself. Who is the instrument? Himself. It is a play. In fact, this is what happens in our dream. Supposing you have gone to bed and you are dreaming and you are walking. Somebody comes and gives him a good slap and then you are shouting, Oh, this fellow has given me a slap. Then you wake up. Who was the slapper? Who was the slapped? You are the only one. I gave recently a very beautiful example. You go home and you have nice dinner and you go to bed and you have a dream. In the dream, you are in the same scene. You are in the interview room and Swami is sitting and He is talking. That day, the Swami's, Swami Dayatmananda's talk was brilliant in your dream. There is no objection. You can go on dreaming. I don't mind. So many points became clear to you from that day's talk, topic and that talk. And you are telling, Oh, today Swami was at its best and all that. And then you wake up and you come and tell me, Swami, I had this dream. Now I will ask you, first of all, I confess, I don't know anything about what I said or anything. I have absolutely nothing to do with your dream. The second thing I ask you, who was the Swami sitting on the chair in your dream? Who was that Swami? Who? And who gave the talk? You yourself have given the talk and you are unnecessarily blaming me. This is the truth. This is what Sri Ramakrishna used to tell. I don't know anything. My mother knows everything and the fortunate people who heard him talking, he is not taking credit. It is because it is a good fortune. You have a very nice dream that it is the Divine Mother who is talking, means your own Self. That is the truth. When a yogi's mind attains to the state of Adhyatma Prasada, then he attains identity with everyone else. He is the Guru, he is the disciple, he is the teaching, he is the taught, he is everything. And the sixth characteristic is Sarva Avasthasu Anaikyata Bodhaha. In every circumstance, he is totally detached. So why this point is necessary? If you are in deep sleep all the time, 24 hours, until you die, will you have any problem? Yeah. But a person who has realized God, he doesn't remain like that. He also eats, he also drinks. Sometimes he seems to get annoyed. Sometimes he seems to get excited. But all these are like surface waves. But inside him, all the time, there is a serene, deep state from which he never moves. He is identified with that. This is so beautifully described in the Bhagavad Gita second chapter. There is an ocean and so many rivers are flowing inside and outside. Does it make any difference to the ocean? आपूर्यमानमचलप्रतिष्ठम् समुद्रमापः प्रविशन्ति अध्वत् तद्वत् कामायां प्रविशन्ति सर्वे सशान्ति माप्नोति न काम कामी I don't know if you remember it. He is like an ocean. But here he is an ocean of Satchitananda. All these are अरूपशयरे लेला लोहरी Now some Hindus have got peculiar ideas about this word Leela. You know Leela means God sporting in various ways in a human form. Always the only picture that comes to our mind is Shri Krishna on a full moonlit night. He is dancing with beautiful young girls. This is called Leela. What about when Poothana came? What about Sakatasura came? What about this Musti, Chanuraka and Shishupala, Dantavakra? They were all trying to torment and at least can you imagine this Avatar's mother and father? Where were they? You know Devaki and Vasudeva, where were they? But that was also part of the Leela only. You know you think why this God? Could he not have rescued them? It is okay if he gives a little bit of trouble to them. But so much of trouble. All his six brothers have been killed. His sister, so-called sister, she was being smashed to the stone by Kamsa. All those form Leela only. What about your Kurukshetra war? Tell me, is it a Leela or not? From the Krishna's point of view, it was only Leela. When you read the Mahabharata, if you are asked who was responsible for the Kurukshetra war, your inevitable answer would be Duryodhana and co. No, you ask Shri Krishna. What did he say to Arjuna that who created this war? Me, I have created this war. I have already killed these fellows. It is my will. You see, after all you consider Krishna as an incarnation of God. Don't you think he could have prevented that war if he wanted? Do you think it was impossible for him to prevent? No, he wanted the war because that is a way of eliminating lot of evil at that time. Point is that the whole universe is run by whom? By whose will? By God's will, not our will. If we realize that, we become wise people. Anyway, this Yogi, whatever be the event, as though he is totally detached. At the same time, he identifies himself with everybody. That's why his mind remains absolutely serene. Then we move on to the 48th aphorism which says, Ritambhara tatra prajna. The knowledge in that state is called filled with truth. The next aphorism will explain this. Shruta anumana prajna abhyam anya vishaya vishesha artha tvarth. First, let us deal with the 49th aphorism. How do we get knowledge? Ordinary people like us, what is the way we get knowledge? Two ways. You know what is it? That is, either we see something or we hear something, pratyaksha, or we infer something. All the time we are inferring something like this. This is how we get knowledge or in scientific terms, either through instinct or through reasoning. Here is a most wonderful analysis. We are all supposed to be spiritual aspirants. Do we regulate our behavior according to reasoning or according to instinct? Most of the time how do we react? It's only instinct. I like this person. I don't like that person. I like this food. I don't like that food. Even though we are devotees, we develop this kind of attitude towards everything in this world. And if you probe further, how did you develop these likes and dislikes? It all depends upon what we are habituated from. Not only this birth, from the past births itself. Yeah, I have plenty of experiences, you know. See a child. Is a child supposed to have any past experiences? Doesn't have. If two people go, this baby smiles very broadly, if one person goes. If another person goes, like that he starts crying. Now, can you explain why he is behaving in two different ways, two different people? He had never seen them before. This is the first time he is seeing. I have seen among the children, you know. Some children, the moment I do like that, they want to jump into my hands. Some people, if I do like that, as though an electric shock they got, to move away and hide behind their mother's saris. Have you not experienced that? So, why this? Because they are acting through instinct. And what is instinct? Acquired habit, either in this life or in past lives. That is why we like certain things. We are all creatures of instinct. If at all we are educated, we have been trained, we are supposed to acquire reason and say, according to reason, this is a good behavior, this is not a good behavior. I will give one simple instance, you know. Whenever wars take place between two countries, there is very good likelihood, one country is the aggressor and another country is the victim, right? Now, the citizens of the aggressive country, how many of those citizens use their reason and say, my country is the aggressor, I should never go to war with the other country, so I should not lend my so-called patriotism to them. What do we do? Instinctively, we go on lending support to our leader, whether he is right or wrong. Is it correct? Another example. We have so many years back, many of us have come back here, settled down here. It's a very common experience. Cricket match is going on between India and England and England is winning. What's your energy level? And India starts winning. What's your energy level? Instinctively, we take sides. That is called instinct. This is not a good thing to do. The reason should prevail. Education is meant to give us that reason. What is right, that I will take. What is wrong, that I will give up. Now, for most of us, I tried so many times, I see even now, reason doesn't work. It goes over their heads. But when a person becomes a yogi, he develops a third type of acquiring knowledge. Intuition. He doesn't need either instinct. He has gone far beyond instinct. In fact, what is spiritual life? To go beyond instinct. Whatever is the mind, the body says, Hey, what is this? This is time to go to bed and you are sitting and repeating some useless name. What does the reason say? So, okay, let us repeat a little bit. It is good. And if it is Mother Kali's name, some other thing also comes and then makes us do. You know what is that? It's a very common experience. Somebody wants to construct a Krishna temple in India and he goes for collecting subscriptions. Some people give a little, some people they refuse. But if the same fellows want to construct a Kali temple, everybody will give. Why? They are terribly frightened. If we don't give, Mother Kali's that sword will come. How that fear rules us. Is that called reasoning? No, it's not reasoning at all. But a yogi, he doesn't need to go. He bypasses and then directly the truth is revealed to him. Now, let us recollect back what we discussed last time. I said when a yogi attains that state of purity, his mind becomes like a crystal and whatever object is placed near that crystal, that mind, like the crystal appearing like the color of that object. So this yogi's mind obtains. Now, what does that mean? It means three things. The first thing is his mind absolutely takes the nature of that object at the first point. Second point is it remains all the time totally detached. The crystal doesn't become the object, but the crystal takes on the appearance of the object. But the third point is even more important. If you stand in front of a mirror, what does it show you? Your body. It doesn't show you your mind. You may be smiling, but within you may be furious, planning a murder. It doesn't show you. Broad smile it shows. But this yogi's mind, crystal means, it shows exactly what the nature of the person is. In this connection only, I discussed two types of buddhis. One is seeing the form, another is seeing the substance. A wooden table, the example I gave you, always he keeps in the mind wood. Here, what is the analogy? Wood means a person's and object's real nature. In this world, every object, just now I mentioned, is consisting of five things. What is that? Sat, chit, ananda, and then nama and rupa. Asti, bhaati, priyam, nama, rupa. When an object is placed near a yogi's mind, then what does it do? It separates the nama rupa or penetrates beyond and goes beyond the nama rupa and it only sees the sat, chit, and ananda. That is why when a devotee goes to holy mother, how does she think? This is my child. Was she so stupid or ignorant that she doesn't know what is the nature of this person? Do you think that all the devotees that went to holy mother were all great people? They were fortunate people, not great people. Some of them were nasty people. I can give you one example. Just to make you not to simply blindly believe things, you know there is one Ganen who served holy mother for so many years with so much of devotion. That rogue had cheated the Ramakrishna mission of nearly 70,000 rupees in those days. You know, I will just briefly narrate what happened. Everybody, he was a very efficient person, super efficient person, even though he was uneducated and then he served holy mother, loved him and holy mother passed away. He was at Udbodha still and he was practically ruling the Udbodha. He was fun. In namesake, he was not being charged because only a monk can be in charge. But for all practical purposes, he was running the Institute. What happened, a rich man had donated a huge Jamindari, you know, lot of property to Ramakrishna altar. Now this Jamindari had to be maintained. For that, this Ganen, everybody used to call him Ganen Maharaj, Ganen was appointed as manager. Now for managing those affairs, he needed some powers. So he came to Mahapurush Maharaj and he said, Maharaj, in order to administer this, I need such powers and I cannot run every minute to you. So will you sign something? So he brought some papers. Mahapurush Maharaj, blindly, he signed those papers and as soon as he signed, later on he came and said that I am going, this property belongs to me. Actually, he wrote it in his name. As though Mahapurush Maharaj transferred this property to him and Mahapurush Maharaj wept. This is what I heard. Ganen, is this what you do to Thakur? Then he was unmoved by Mahapurush Maharaj's pleadings. And then he said, what do you want? He said, you give me 70,000 rupees, then I will give it back to you. Otherwise, I'm not going to give it to you. There was no option. We had to pay 70,000 rupees. Now mind you, let's come back. He was very much loved by Holy Mother. Do you think Holy Mother was so ignorant? She did not know his nature. She knew what he was. She knew the past, present and future. Why did she not prevent? Unfortunately, certain things cannot be prevented. Shri Krishna knew the nature of Duryodhana and other things and yet he let Pandavas go through all the suffering. There is a reason which I don't know. You go and ask him. But they knew, they had the power and yet they behave in a particular way. That is what they call Leela. What is the point we are discussing? A yogi's mind, it has both these visions. That means what? Sometimes he gets excited. Sometimes he is very depressed. All these things he eats on the surface. But inside, it's absolutely like a calm and quiet ocean. There is no waves at all in that ocean. This is called Adhyatma Prasad. And I brought the example of the crystal. What does that mean? All the time they had that vision, they could see the truth, who is he. That is the Holy Mother. On one side, she knows the ordinary vision. On the other side, she knows who they are really. Behind all these changes, there is a changeless nature which is pure consciousness and that consciousness is called my child. All are my children. But now you understand that famous statement of Holy Mother. For me, that Amja and Sharad are absolutely, both are my children. There is a beautiful song, you know. शादु सज्ञन जननीमा अशादु दुर्जण शुत धुमार। All the wicked people are also your children. All the good people, you are the mother of all good people. You are the mother of everything. That is why it is said in the Chandi. What a beautiful scripture, you know. या देवी सर्वभूतेषो विद्या रूपेण सम्स्तिता। या देवी सर्वभूतेषो भ्रांति रूपेण सम्स्तिता। भ्रांति means illusion. The same mother is manifesting in the form of knowledge. The same mother is also manifesting in the form of delusion, ignorance. This is called Khela. But what is my point telling all these things? Leela means not only happy events but also unhappy events will be there. But from the highest point of view, both have absolutely the same value like a drama. The more bad events, the better the drama will be. Then we will conclude our talk in our next. Om Shanti Shanti Shanti