Khandana Bhava Bandhana Lecture 09 on 16 June 2019

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 -

1. ‘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.
2. 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. 18^th 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.