[SPEAKER_00]: Oh, tava katham, ritam tajivanam, kavi viditam, kalmasa paham, shavanamangalam, shri maratam, bhuvigrinanti, burirajanam.
[SPEAKER_00]: So, we are studying the Gaspel as Sri Rama Krishna, Sri Sri Rama Krishna katham with him.
[SPEAKER_00]: And we were on a particularly lengthy section.
[SPEAKER_00]: The date is 27th October 1882, and Keshapjandra is saying with the group of Brahmo devotees have come to visit Sri Ramakrishna and they have come on a boat and Sri Ramakrishna is actually gone, a boat means not a small boat, a big steamer on the Ganga.
[SPEAKER_00]: So, Sri Ramakrishna has been taken to that steamer and now he is in there and he is talking to the devotees there.
[SPEAKER_00]: is material is pretty dense, a wonderful, it is a lot of wonderful teaching here, which 135, there he has already given this classic teaching that the reality is one and the same, difference is in name and form.
[SPEAKER_00]: and then applies it.
[SPEAKER_00]: It is like water called in different languages by different names, jaw, pani and so forth.
[SPEAKER_00]: Three or four guards on a lake, the Hindus who drink water at one place, call it jaw, the muscle months at another place and call it pani.
[SPEAKER_00]: The English referred place and call it water, all three denote the one and the same thing, the difference being in name only.
[SPEAKER_00]: In the same way, some address the reality is Allah, some as God, some as Brahman, some as Kali and others by such names and Rama, Jesus, Durga, Hari and so on.
[SPEAKER_00]: This is, I mean, Sri Ramakrishna's famous stating of the Harmony of Religions.
[SPEAKER_00]: And notice how that follows is the consequence of his understanding that there's one reality, which is experienced in various phases.
[SPEAKER_00]: He says, the reality is one, but the difference is in name and form.
[SPEAKER_00]: In this world, you have the same reality appearing as the various objects of this world, various people living beings of the world, various good and bad things, all of that.
[SPEAKER_00]: And in the spiritual world,
[SPEAKER_00]: the various ways in which spiritual seekers experience God, whether it is the God in heaven, the Father in heaven, or Allah, or Vishnu, or Shiva, or Durga, Kali, or as the various incarnations of God, you know, like Jesus and Buddha and Krishna and Rama and Ramakrishna and so on.
[SPEAKER_00]: All of those, they're clearly different from each other.
[SPEAKER_00]: So Sriram Krishna says, actually they are not.
[SPEAKER_00]: There is the same reality being experienced through different names and forms.
[SPEAKER_00]: And therefore, one of the consequences is there's no need to fight over it.
[SPEAKER_00]: It's not that one is true and one is not true.
[SPEAKER_00]: So harmony of religions is the consequence of this.
[SPEAKER_00]: The core idea is that the one reality appears in different forms.
[SPEAKER_00]: Now, isn't that classical Advaita Vedanta?
[SPEAKER_00]: It is and it is not.
[SPEAKER_00]: So, it is in the sense, one reality is true and the names and forms are appearing through many different names and forms, Bremma Satyam Jagat Mithya, that's classical Advaita Vedant, the correct.
[SPEAKER_00]: But then, where the difference comes is, in Advaita Vedant you go further and say that, the names and forms don't matter.
[SPEAKER_00]: They are Maya, Jagat Mithya.
[SPEAKER_00]: Try to realize the one reality in itself beyond the names and forms to need Kunapramhan.
[SPEAKER_00]: How do you realize that?
[SPEAKER_00]: You are that.
[SPEAKER_00]: Your inner most reality is that absolute reality, and this world of manifestations in the microcosm, the world around you, and in the microcosm, the world within each of us, our own personal words, these are appearances.
[SPEAKER_00]: They are not without any value.
[SPEAKER_00]: They come and go, they're transient, and not really transient, they're not real.
[SPEAKER_00]: Realize that absolute reality, and become one with it, you're free of Samsara.
[SPEAKER_00]: Now, what's drama Krishna adds to that?
[SPEAKER_00]: It is not deny that.
[SPEAKER_00]: We cannot.
[SPEAKER_00]: That is the final conclusion of the Upanishads Advaita Vedanta.
[SPEAKER_00]: But what he adds to that is, don't dismiss the names and forms.
[SPEAKER_00]: He says, the names and forms are products of the power of Pramana, the products of Kali, the Brahma and Shakti of Heva, the products of Shakti.
[SPEAKER_00]: So, they are not a separate reality.
[SPEAKER_00]: They are not a countably second reality.
[SPEAKER_00]: Therefore, Advaita is maintained.
[SPEAKER_00]: not to is possible when one reality appears as many.
[SPEAKER_00]: So, if you actually start counting, it will still be one.
[SPEAKER_00]: So, for example, water, you have thousands of waves and, you know, drops of water and the foam and so on.
[SPEAKER_00]: They all look different.
[SPEAKER_00]: The sizes are different.
[SPEAKER_00]: The behaviors are different, names are different, but you know, if you start counting water, it's all one water.
[SPEAKER_00]: I'm not talking about molecules of water, just seeing water as the reality.
[SPEAKER_00]: So, it's one reality.
[SPEAKER_00]: But still, there is a value to recognizing waves and surf and foam and drops of water and water vapor.
[SPEAKER_00]: That's how the world, you know, that's how we experience water.
[SPEAKER_00]: Similarly, there is a value to recognizing the world and people and God in various farms, experiencing God as the Divine Mother, as the Incarnation of God, as God the Father and so on.
[SPEAKER_00]: So that is what Sudham Krishna is saying.
[SPEAKER_00]: In that case, all the differences in the different religions.
[SPEAKER_00]: What will happen if you take classical Advaiti perspective of the different religions?
[SPEAKER_00]: You know, Christianity, Islam, or the Bhakti schools in Hinduism?
[SPEAKER_00]: What will Advaita Vedanta say about them?
[SPEAKER_00]: At best, it will say it's a lower truth.
[SPEAKER_00]: At best.
[SPEAKER_00]: at worst it will say just meaning less it is the I mean quickly get out of it quickly it is just a little better than superstition it is not superstition it is a little better than that like Tota Puri was so dismissive of Sri Ramakrishna's worshiping Kali so that classical Advaita approach to it would be dismissive or at the best
[SPEAKER_00]: and they would set up a hierarchy.
[SPEAKER_00]: You come to Nith Guna Brahma and realize, aham Brahma has been, that's the point.
[SPEAKER_00]: If you want to be devoted to your Krishna or to Kali, good to that, it's helpful.
[SPEAKER_00]: It will prepare your mind, purify your mind, prepare your mind for the higher knowledge, which is the goal of Advaita Vedanta, and which will set you free.
[SPEAKER_00]: But if you take Sri Ramakrishna's extension of Advaita Vailanta, the Brahman and Shakti are the same reality, then when you are experiencing Krishna or Kali or Ramakrishna or, you know, Shiva or Vishnu, in whichever form you are experiencing God, you know you are experiencing the same divine reality.
[SPEAKER_00]: That Nidh Gholna Brahman is also a Gholna Brahman.
[SPEAKER_00]: So it is not a different lower reality.
[SPEAKER_00]: But for that, of course, it is first Advaita Vedanta and then you go to the extension, come to this level.
[SPEAKER_00]: So from classical Advaita Vedanta, all the dualistic religions, it would either be dismissive about it or say they are lower truths.
[SPEAKER_00]: From Sri Ramakrishna's perspective, he would not dismiss them as lower truths.
[SPEAKER_00]: We would say they are all different ways of approaching the same reality, which is from which harmony of religions can proceed.
[SPEAKER_00]: Either, if you, if I'm a dualist, if I'm a staunch, vice-nab or I'm a Christian, and if you're a non-duelist, and you come and tell me that's lower, come up, grow up quickly, come to non-duelism, or if you tell me that's, that's helpful, that's not the ultimate truth, it I'm not going to feel too good about it, but if you tell me that in all these different ways, we are experiencing the same reality, then there's some hope of the
[SPEAKER_00]: next, Keshav changes the topic.
[SPEAKER_00]: Now, this is an interesting question that Keshav asks, Keshav with a smile, described to us in how many ways Kali, the divine mother sports in this world.
[SPEAKER_00]: Why is this an interesting question?
[SPEAKER_00]: Because the Brahmas did not believe in Kali.
[SPEAKER_00]: He's the leader of the Brahmas so much.
[SPEAKER_00]: And clearly, they said that they should be no image, worship,
[SPEAKER_00]: especially like Khalid, you know, election-ish for Bhavatharini, Khalid, image, full Hindu rituals, everything is followed there.
[SPEAKER_00]: And the Brahmas were like a reform sect.
[SPEAKER_00]: Their only Brahman formless is to be worshiped or meditated upon.
[SPEAKER_00]: Whether they're non-dwellist, Advaita, not really.
[SPEAKER_00]: They were more, the Brahmas were more of a monotheistic approach, you know, a bit like Christianity or Islam.
[SPEAKER_00]: Brahmann is the ultimate reality taught by the Upanishads, it is God, Saguna Brahmann, but without form.
[SPEAKER_00]: So, the emphasis in Brahmann's image was not on Aham Brahmann's, that you have to realize I am Brahmann, no.
[SPEAKER_00]: It was on God, worship of God, devotion to God, but a formless God, so that you avoid the whole image, worship thing.
[SPEAKER_00]: So, yet,
[SPEAKER_00]: Keshav Singh had deep regard and devotion to Sri Ramakrishna and he took Sri Ramakrishna's Kali worship seriously.
[SPEAKER_00]: I think he wanted to introduce that to show his followers, the Sri Ramakrishna talking about Kali in front of his followers.
[SPEAKER_00]: So he asks this question.
[SPEAKER_00]: described to us in how many ways Kali, the Divine Mother, spouts in this world.
[SPEAKER_00]: Master, with a smile.
[SPEAKER_00]: Oh, she plays in different ways.
[SPEAKER_00]: It is she alone who is known as Mahakali, Nittya Kali, Smasana Kali, Rakshakali and Shama Kali.
[SPEAKER_00]: Mahakali and Nittya Kali are mentioned in the
[SPEAKER_00]: When there were neither the creation, nor the sun, the moon, the planets, and the earth, and when darkness was enveloped in darkness, when the mother, the formless one, Mahakali, the great power, was one with Mahakali, the absolute.
[SPEAKER_00]: Let me see why I'm Shathri.
[SPEAKER_00]: Chama Kali has a somewhat tender aspect and is worshiped in the Hindu households.
[SPEAKER_00]: She is the dispenser of boons and the dispeler of fear.
[SPEAKER_00]: People worship Raksha Kali, the protectors in times of epidemic.
[SPEAKER_00]: So I think COVID, this is the time to worship Raksha Kali.
[SPEAKER_00]: Times of epidemic, famine, earthquake, drought and flood.
[SPEAKER_00]: Smashana Kali is the embodiment of the power of destruction.
[SPEAKER_00]: She resides in the cremation ground, surrounded by corpses, jackals, and terrible female spirits.
[SPEAKER_00]: From her mouth flows a stream of blood, from her neck hangs a garland of human heads, and round her waist is a girdle made of human hands.
[SPEAKER_00]: After the destruction of the universe, at the end of a great cycle, the divine mother garners the seeds for the next creation.
[SPEAKER_00]: She is like the elderly mistress of the house who has a hutch-putch pot in which she keeps different articles for household use, a laugh.
[SPEAKER_00]: Oh yes, housewives have pots like that where they keep sea foam is a footnote.
[SPEAKER_00]: The master perhaps referred to the cuttlefish bone found on the sea shore.
[SPEAKER_00]: The popular belief is that it is hardened sea foam.
[SPEAKER_00]: they keep sea foam, blue pills, small bundles of seeds of cucumber, pumpkin and gold and so on.
[SPEAKER_00]: They take them out when they want them.
[SPEAKER_00]: In the same way, after the destruction of the universe, my divine mother, the embodiment of Brahman, gathers together the seeds for the next creation.
[SPEAKER_00]: After the creation, the primal power dwells in the universe itself.
[SPEAKER_00]: She brings forth this phenomenal world and then pervades it.
[SPEAKER_00]: In the Vedas, creation is likened to the spider and its web.
[SPEAKER_00]: The spider brings the web out of itself and then remains in it.
[SPEAKER_00]: God is the container of the universe and also what is contained in it.
[SPEAKER_00]: This is so deep.
[SPEAKER_00]: He is referring to the Mundaka Upanishad, where the mantra is,
[SPEAKER_00]: Yatornanavis, Rijati, Grindhati, Jhatavritibya, Moshadhaya, Sambhavanati, Ratha, Sathaf, Purushad, Keshala, Mani, Tataakshara, Sambhavati,
[SPEAKER_00]: you know shrubs and herbs emerge out of the earth just as here comes out of our bodies out of a living human body in the same way the universe emerges out of the the impelishable out of the akshara out of Brahman.
[SPEAKER_00]: Three examples spider web then earth and plants and then our bodies
[SPEAKER_00]: these examples have different meanings.
[SPEAKER_00]: Spiderman web is a very profound example because the web is made of the material of the body of the spider.
[SPEAKER_00]: So the universe is produced not from anything extraneous to God.
[SPEAKER_00]: There is no second thing other than Brahman.
[SPEAKER_00]: If there was, you say, by not, there's some philosophy, there's a philosophy, for example, which is Neaya Vaisheshika, which says that there is space.
[SPEAKER_00]: There are free floating particles and energy.
[SPEAKER_00]: And God, Ishwara, by the way, we love God, all of these, but turn into configurations of planets and stars.
[SPEAKER_00]: Pretty, I mean, for the time,
[SPEAKER_00]: pretty I would say scientific and critical logical, but Vedanta does not agree that something exists outside God, then God is limited.
[SPEAKER_00]: See what do I mean by limited?
[SPEAKER_00]: Limited means there is something that is not God.
[SPEAKER_00]: So God is less than that.
[SPEAKER_00]: So if there is material out of which the universe was created and God was there, then God is this and the material out of which the universe was created is something outside separate from God.
[SPEAKER_00]: Then there is at least something which God is not.
[SPEAKER_00]: Then God is less than everything.
[SPEAKER_00]: So God becomes limited.
[SPEAKER_00]: Whereas Vedanta says,
[SPEAKER_00]: universe is nothing other than God because God only God that exists and so out of his own existence he is her its own existence universe is produced.
[SPEAKER_00]: How to example is the spider.
[SPEAKER_00]: Notice the spider is what is called both the intelligent cause and the material cause of the web.
[SPEAKER_00]: Material cause means out of what is the web made?
[SPEAKER_00]: What is the substance?
[SPEAKER_00]: What is the material?
[SPEAKER_00]: It produces the material out of which the web is spun.
[SPEAKER_00]: But what is the knowledge behind it?
[SPEAKER_00]: What is the, who is the sentience behind it?
[SPEAKER_00]: The intelligence behind it.
[SPEAKER_00]: It's the creature called the spider.
[SPEAKER_00]: It is the G was sentient being called the spider.
[SPEAKER_00]: So it's the, so like a carpenter produces furniture.
[SPEAKER_00]: What is the material?
[SPEAKER_00]: Not out of the carpenter's own body.
[SPEAKER_00]: It's out of wood or metal.
[SPEAKER_00]: and what is the intelligence, it's the carpenters, intelligence, will and knowledge and skill.
[SPEAKER_00]: So, two separate things.
[SPEAKER_00]: Nimitta, Karana, separate, carpenters, separate, Upadana, Karana is separate.
[SPEAKER_00]: The material of the furniture is separate.
[SPEAKER_00]: But in the case of the spider, the same intelligent being, whatever little intelligence it has, that being and the material out of its own body produces the
[SPEAKER_00]: is the Abhinan Mithopada Anakara.
[SPEAKER_00]: It is the one undivided material cause and instrumental cause not of the web only of the entire universe.
[SPEAKER_00]: Of all the living and non-living beings in the universe, the material aspect of the universe is produced by God out of God's own existence.
[SPEAKER_00]: And the intelligence behind it is also, it belongs to God, the consciousness behind it.
[SPEAKER_00]: A little further, we have studied all this in Vedanta-sara.
[SPEAKER_00]: For the elaboration we find from the perspective of Maya, God is the Parinamikarana.
[SPEAKER_00]: And from the perspective of consciousness, God is the Viva-Takarana.
[SPEAKER_00]: So I just said, God is Dupada-Nakarana.
[SPEAKER_00]: Brahmman is Dupada-Nakarana.
[SPEAKER_00]: The material out of which the universe is made, but what kind of material?
[SPEAKER_00]: How is this universe made?
[SPEAKER_00]: So there are two ways.
[SPEAKER_00]: One is the cause may be transformed into the effect.
[SPEAKER_00]: See, it is transformed into plant.
[SPEAKER_00]: Milk is transformed into curd.
[SPEAKER_00]: So cause is transformed into effect.
[SPEAKER_00]: Cause seed effect plant.
[SPEAKER_00]: Cause milk.
[SPEAKER_00]: Effect curd yogurt.
[SPEAKER_00]: Or the cause may appear as the effect.
[SPEAKER_00]: So the rope is the cause and the erroneous, the snake, the rope snake which is seen by error that's the effect.
[SPEAKER_00]: But the rope never becomes a rope snake.
[SPEAKER_00]: It looks like that.
[SPEAKER_00]: The sky, colorless sky is the cause and the blue sky.
[SPEAKER_00]: The blue color is the effect.
[SPEAKER_00]: But the sky never becomes blue.
[SPEAKER_00]: The colorless sky never becomes a blue sky.
[SPEAKER_00]: It appears like that.
[SPEAKER_00]: Now, according to Advaita Vedanta, Brahmaan is the Wewata Karana from its consciousness aspect and the Parinami Karana from the Maya Shakti aspect.
[SPEAKER_00]: Maya is actually transformed like the milk into yogurt, like the seed into the plant.
[SPEAKER_00]: Maya is the three Gunas transformed into this world.
[SPEAKER_00]: Whereas, Brahman itself, consciousness itself, does not undergo any change.
[SPEAKER_00]: It appears as this word, just like rope appears as snake.
[SPEAKER_00]: So both are true.
[SPEAKER_00]: Brahman from its own aspect is the wewata karanam and from the Maya or Shakti aspect is the Parinamicana.
[SPEAKER_00]: Anyway, all of this, why am I saying all this?
[SPEAKER_00]: All of this is meant by this, what Sri Ramakrishna said, like the spider brings out the way about of itself.
[SPEAKER_00]: spider web example what about the other two examples well you might say spider puts in so much effort it's such a big effort for the tiny little spider to produce a web and it has only limited capacity so he's God like that to produce a universe lots of hard work is involved no
[SPEAKER_00]: Just as the earth effortlessly produces, I mean, plants appear on the earth effortlessly.
[SPEAKER_00]: The earth doesn't have to put forth any effort.
[SPEAKER_00]: In fact, why just little plants and herbs, huge forests, like Amazon forest, it's effortless for the earth to produce that.
[SPEAKER_00]: Similarly, the universe appears, but from Brahman's perspective,
[SPEAKER_00]: that means it shows the omnipotence of God.
[SPEAKER_00]: Then the third example here from our body.
[SPEAKER_00]: So someone might say, so is it then a material universe?
[SPEAKER_00]: Like Earth is a material entity and is producing plants.
[SPEAKER_00]: So from a material universe, a material entity, some kind of original matter energy is there from that universe is produced a bit like the big bang.
[SPEAKER_00]: Is that what you're
[SPEAKER_00]: Many people make this mistake, when they come to Vedanta, then they'll say, oh, everything is produced from consciousness, so they'll think it's some kind of energy, some kind of, if we are so conditioned to think in, you know, in this modern day, in scientific, at least terms of science, even if we don't understand it, we'll say, oh, then it's some kind of energy, Brahman is a kind of energy.
[SPEAKER_00]: No, it's not a kind of energy.
[SPEAKER_00]: All matter energy, time, space are objective.
[SPEAKER_00]: And they appear, play around and disappear in consciousness.
[SPEAKER_00]: Consciousness is not a matter or space or time or energy.
[SPEAKER_00]: They are all appearances in consciousness, in Brahman.
[SPEAKER_00]: So the question is, earth is a material entity.
[SPEAKER_00]: So whole universe has been produced by some material thing, some kind of matter.
[SPEAKER_00]: No, just as from a living body, here is produced.
[SPEAKER_00]: Here is dead.
[SPEAKER_00]: Our body is living.
[SPEAKER_00]: Well, that's why you could have a haircut, otherwise in barber shop you'll be hearing screaming going on if people start cutting their hair.
[SPEAKER_00]: No, it's, we don't have any sensation left there.
[SPEAKER_00]: As from a living body, dead hair and nails and all these things grow.
[SPEAKER_00]: Similarly, from Brahman, which is pure awareness, comes jada, in sentient matter, inert entities, matter, energy time space, Brahman, which is pure being unchangeable, immortal, comes this mortal universe, being born and changing and dying, this Brahman, which is fulfillment,
[SPEAKER_00]: So just like from a living body, these dead entities like nails and hair grow, similarly, this universe, which is of a nature, very different from its source, Brahman.
[SPEAKER_00]: It is still appears or emerges from Brahman, so that is the reference, all of this I'm just saying, Sri Ramakrishna brings this reference.
[SPEAKER_00]: In the Vedas, creation is likened to the spider and its web, the spider brings the web
[SPEAKER_00]: And then Sri Ramakrishna says, God is the container of the universe, and also what is contained in it.
[SPEAKER_00]: This is as Swami Vivekananda later said, we Hindus worship a transcendent imminent God.
[SPEAKER_00]: A reality which is beyond this universe, but in this universe also, appearing as entirely in the entire universe.
[SPEAKER_00]: All right.
[SPEAKER_00]: long ago, but 200 years ago, when he first came across this, so he reported, the ancient Indians worshiped a big spider.
[SPEAKER_00]: So, they didn't worship a big spider.
[SPEAKER_00]: In the Upanishad he says, Yatha, Yatha, Yatha means like, like means is an example, spider and baby is an example.
[SPEAKER_00]: Earth and shrubs is an example.
[SPEAKER_00]: Human body and hair is an example.
[SPEAKER_00]: It's not that they worshiped spiders.
[SPEAKER_00]: Then he goes on.
[SPEAKER_00]: is Kali my divine mother of a black complexion.
[SPEAKER_00]: She appears black because she is viewed from a distance, but when intimately known she is no longer so.
[SPEAKER_00]: The sky appears blue at a distance, but look at it close by and you will find it has no color.
[SPEAKER_00]: The ocean, water of the ocean looks blue at a distance, but when you go near and take it in your hand, you will find that it is colorless.
[SPEAKER_00]: So beyond all qualities, beyond all characteristics, Kali is none other than Nidh Guna Brahman.
[SPEAKER_00]: But when you are in Samsara, when you first approach spirituality religion, in Kali appears as God, as Brahman Shakti, Brahman Shakti.
[SPEAKER_00]: So that is the what he means by it appears as black comes you close all color goes away Or so all qualities characteristics go away.
[SPEAKER_00]: It becomes we're going up from one of the weight of the same reality Then He sings the famous it's a very well known song in Bengali The master became intoxicated with divine love and sang is Kali my mother really black
[SPEAKER_00]: The naked one of blackest hue lights the lotus of the heart.
[SPEAKER_00]: The master continued, bondage and liberation are both of her making.
[SPEAKER_00]: By her, my worldly people become entangled in lust and gold.
[SPEAKER_00]: And again, through her grace, they attain their liberation.
[SPEAKER_00]: She is called the Savior, the removal of the bondage that binds one to the world.
[SPEAKER_00]: Then the master sang the following song in his melodious voice.
[SPEAKER_00]: In the world's busy marketplace, Oshama, thou art flying kites.
[SPEAKER_00]: So this is another well-known song of Kali in Bengali.
[SPEAKER_00]: So to imagine, there is actually a footnote here.
[SPEAKER_00]: The illusion of the song is to the well-known kite flying competitions in India.
[SPEAKER_00]: Several people fly the kites and try to cut one of those kite strings.
[SPEAKER_00]: Whoever has a string cut loses his kite and quits the game.
[SPEAKER_00]: In this world's busy market place, Oshama, Dawat flying kites, high up the shore on the wind of hope, held fast by Maya string, their frames are human skeletons, their sails of the three gunners made, but all their curious worksmanship is merely for ornament.
[SPEAKER_00]: upon the kite strings, tau has rubbed the manja paste with a footnote, a glue of barley and powdered glass which help the ropes with the strings, you know, to cut the other other strings.
[SPEAKER_00]: So, the kids they play and they try to cut the strings of other kites.
[SPEAKER_00]: Manja paste of the worldliness and why it's compared to the worldliness because that's what gives suffering.
[SPEAKER_00]: If you're not careful with the string which has got this paste, if it runs
[SPEAKER_00]: because it's sharp, it's got powdered glass in it.
[SPEAKER_00]: Similarly, this worldiness, less greed, anger, delusion, that's what creates so much suffering in our lives.
[SPEAKER_00]: So as to make each training strand all the more sharp and strong, out of 100,000 types at best, but one or two, two, break free.
[SPEAKER_00]: on favoring winds, say Ram Rasar, say Ram Rasar, the kites, set loose will speedily be born away to the infinite across the sea of the world.
[SPEAKER_00]: The beautiful, very mystical song, the kites are us.
[SPEAKER_00]: sentient beings.
[SPEAKER_00]: And the frames, the kites, and they have been made by Maya.
[SPEAKER_00]: So the physical body, you know, he says, he says, he sings here, the skeleton, prana, all of these.
[SPEAKER_00]: They have been set upon us.
[SPEAKER_00]: And then we are playing this game.
[SPEAKER_00]: And we are bound to the little girl who is flying these kites, not one with billions of kites and they are all in her little face which is holding the strings and enjoying herself.
[SPEAKER_00]: We are tied by strings of worldliness which is made all the sharp and strong and creates all the suffering in our lives because of that paste of you know.
[SPEAKER_00]: barley and powdered glass, which is all our karma, crow, the logo, desire, anger and greed and delusion.
[SPEAKER_00]: But as the game goes on, once in a while, one or two escape.
[SPEAKER_00]: So one or two spiritual seekers, by the grace of the Divine Mother, they escape.
[SPEAKER_00]: And when they escape, she is enjoying the whole game.
[SPEAKER_00]: We are not.
[SPEAKER_00]: When they escape, she enjoys it even more.
[SPEAKER_00]: She jumps in delight and claps her hands.
[SPEAKER_00]: So one or two out of millions, it escapes.
[SPEAKER_00]: The strings are cut and it floats away in the breeze into the infinite.
[SPEAKER_00]: So and she claps her hands in delight.
[SPEAKER_00]: But that's what she wants actually.
[SPEAKER_00]: Ultimately, the point of the game is the game, but also freedom from the game.
[SPEAKER_00]: What Shakti gives us is experience of the world and then finally fulfillment and freedom.
[SPEAKER_00]: We are going through that, through pain and pleasure, through ups and downs, many lifetimes till we get our fill of the game of some sorrow then we are set free.
[SPEAKER_00]: This is what Shakti is doing.
[SPEAKER_00]: So see how beautifully it is said, the kites, let loose, set loose will speedily be born away to the infinite across the sea of the world.
[SPEAKER_00]: So they will never enter the game again.
[SPEAKER_00]: This is a song by Ram Prasad, one of the Kali Kittan songs.
[SPEAKER_00]: It's called Shama Shambhita in Bengali.
[SPEAKER_00]: The master said that divine mother is always playful and supportive.
[SPEAKER_00]: The universe is hurtly.
[SPEAKER_00]: She is self-built.
[SPEAKER_00]: It's a shame.
[SPEAKER_00]: And must always have our way.
[SPEAKER_00]: She is full of bliss.
[SPEAKER_00]: she gives freedom to one out of 100,000.
[SPEAKER_00]: Remember one out of 100,000 in our lifetimes, but everybody ultimately, because that's what she wants and we will all be set free.
[SPEAKER_00]: So this is the Tantric worldview, the shock to worldview, that
[SPEAKER_00]: the power.
[SPEAKER_00]: Here Shiva is less important, the mother is more important, and she is the one who is doing everything.
[SPEAKER_00]: Samsara and Moksha both, and ultimately she is the one who gives Samsara and she is the one who gives Moksha.
[SPEAKER_00]: Now, before I go on,
[SPEAKER_00]: Sri Ramakrishna has given a sort of classification of curly, different forms of curly.
[SPEAKER_00]: It's all very complex, very, very complex, and it's tantric.
[SPEAKER_00]: It's actually way beyond my expertise.
[SPEAKER_00]: But I remembered.
[SPEAKER_00]: in our Kashmirishivism class, Professor Arindam Chakra Bhatti, shared this classification of Kali's according to Kashmirishivism.
[SPEAKER_00]: So, I will just share that with you.
[SPEAKER_00]: As Radhama Krishna's mentioned, various aspects of Kali, here is a chart which shows us what it means basically.
[SPEAKER_00]: Let me see if I can share this with you.
[SPEAKER_00]: So, here you can see the three things are there.
[SPEAKER_00]: Lower means of knowing of the kramana and the kramaya, the known.
[SPEAKER_00]: So our whole experience of life is kramata, kramaya, and kramana.
[SPEAKER_00]: Kramata means either knower.
[SPEAKER_00]: I, the sentient being, I become a noer, noer means, I see, I hear, I smell, I taste, I touch, I infer, I read and study and know, so I gather knowledge in many, many ways, the ways in which I gather knowledge, like the sense organs, like inference, like scriptures, like science, they are all, they are called Pramada.
[SPEAKER_00]: And by this what do I know?
[SPEAKER_00]: Many things in this world, by the eyes, I know forms, by the years, I know sound, by inference, I know science and many things.
[SPEAKER_00]: So, by scriptures, I know about religion.
[SPEAKER_00]: So, many parameters are there, many parameters are there and we are many parameters.
[SPEAKER_00]: Now, you can see up there, the three columns, nowhere means of knowing and what is known.
[SPEAKER_00]: Then on the rows, there are the nameless creations, stability, disillusioned creation with stricty, stability, sthiti, disillusion is prolyer, stricty, sthiti prolyer, and the object, the nameless that which is beyond all three.
[SPEAKER_00]: Now, like this we have got three columns
[SPEAKER_00]: What are these callies called?
[SPEAKER_00]: The ultimate reality in this aspect of the knower is Mahabhairavachandograkali.
[SPEAKER_00]: And these references are from the Tantra-aloka.
[SPEAKER_00]: Then from the, okay, let's go the way he has given it.
[SPEAKER_00]: So we come to creation and then the known.
[SPEAKER_00]: So when the universe is created,
[SPEAKER_00]: Remember, as Sri Ram Krishna said, God is both the container and the contained, the moment of creation, the power which creates, and that which is creative, that is called Srishti-Kali, here.
[SPEAKER_00]: Srishti-Kali, this is the known universe, at the moment of creation, the power behind it, and what is created Srishti-Kali, then as it exists,
[SPEAKER_00]: is Raktakali.
[SPEAKER_00]: There is no universe and the power which sustains the universe.
[SPEAKER_00]: And at the time of destruction is Titi Nāshakali.
[SPEAKER_00]: And Sri Ram Krishna called it Smasana Kali.
[SPEAKER_00]: The Kali dwells in the cremation ground.
[SPEAKER_00]: At the time of individual death and at the time of the death
[SPEAKER_00]: Yamakali.
[SPEAKER_00]: So, what is that which manifests as this objective universe and the point time of creation during existence and ultimately in distraction that is called Yamakali is 4.
[SPEAKER_00]: Then the means of knowing that our experience by which this whole is two come together
[SPEAKER_00]: then during stability, during existence of universe, it is called Bictucali at how strange, and during the end of the universe, it is called Bhadrakali or Rudrakali, and we the knower, and the one reality which is the conjunction of the knower and the known beyond existence, creation, existence, destruction, it is called Martanda Kali here, then we the
[SPEAKER_00]: What is our reality that is called Paramarkharkali, here number nine, and during our existence, when we are knowing, then we are knowing at that time, it is Kalaag Nirudra Kali, and the when knowing comes to an end, it is Mahakala Kali, and then it is original nature, our original nature, which is consciousness itself is Mahabhair of a Chandogra Kali, and it is all very
[SPEAKER_00]: But what I want to show here is this is no unknown knowing, creation, stability and dissolution.
[SPEAKER_00]: The no one means of knowing and the known, this is epistemology, knowledge epistemology and creation, existence and destruction, this is the ontology or metaphysics.
[SPEAKER_00]: And it says that there is one reality, which is behind the epistemology and the metaphysics of this, some sort of this cosmos.
[SPEAKER_00]: And that in itself transcends all these, that's why this nameless, you can see why I prefer adhoiter relantex, much simpler.
[SPEAKER_00]: It's simpler, but this is, of course, this very mystical and very profound.
[SPEAKER_00]: There's no doubt about it.
[SPEAKER_00]: All right.
[SPEAKER_00]: Let's come back to simpler stuff that, by the way, was not from the Tantras as such, it was from Kashmiri Shavism, Abhinavra Gupta.
[SPEAKER_00]: So sometimes the names might be different now, let me go ahead, so why is all this going on?
[SPEAKER_00]: It's a play of the Divine Mother.
[SPEAKER_00]: A brahmo devotee, but sir, if she likes, she can give freedom to all, why then has she kept us bound to the world?
[SPEAKER_00]: Master, that is her will.
[SPEAKER_00]: She wants to continue playing with her created beings, in a game of hide and seek.
[SPEAKER_00]: and this is a footnote.
[SPEAKER_00]: The illusion is to the Indian game of hide and seek in which the leader known as the granny, bandages the eyes of the players and hides herself.
[SPEAKER_00]: The players are supposed to find her.
[SPEAKER_00]: If any player can touch her, the bandages remove from his eyes and he is released from the game.
[SPEAKER_00]: The players touch up in the beginning.
[SPEAKER_00]: in the game of hide and seek, the runnings about stops, soon stops.
[SPEAKER_00]: If in the beginning, all the prayers players touch the granny.
[SPEAKER_00]: If all touch her, then how can the game go on?
[SPEAKER_00]: That displaces her.
[SPEAKER_00]: Her pleasure is in continuing the game.
[SPEAKER_00]: Therefore, the poet has said out of 100,000
[SPEAKER_00]: It is as if the Divine Mother said to the human mind in confidence with a sign from her eye.
[SPEAKER_00]: Sign from an intellect like a wink.
[SPEAKER_00]: Go and enjoy the word.
[SPEAKER_00]: How can one blame the mind?
[SPEAKER_00]: The mind can disentangle itself from loneliness if through her grace.
[SPEAKER_00]: She makes it turn towards herself.
[SPEAKER_00]: Only then does it become devoted to the lotus feet of the Divine Mother.
[SPEAKER_00]: Now here is saying something very profound.
[SPEAKER_00]: The idea is, with the Maya's there, Avidya Maya's there.
[SPEAKER_00]: So that's what we generally hear.
[SPEAKER_00]: There is, you know, passion, greed, anger.
[SPEAKER_00]: There is chasing of worldly wealth and success and pleasure in the world.
[SPEAKER_00]: And all leading to dissatisfaction, unhappiness and misery, and piling up bad karma and immorality.
[SPEAKER_00]: So that's Avidya Maya.
[SPEAKER_00]: And we have told that there is Vidya Maya also in this type, the Divine Mother has provided that moral life, truth, non-violence, peaceful attitude, self-control, then doing a duty in the world with a spirit of detachment and then through devotion and prayer and study, meditation, try to realize God.
[SPEAKER_00]: Now this is called Vidya Maya, but what Sri Ramakrishna is saying here is something
[SPEAKER_00]: he says, even that really doesn't depend on us.
[SPEAKER_00]: It's all there, but
[SPEAKER_00]: even taking to Vidyamaya, even taking to spiritual life and becoming a spiritual seeker and practicing spiritual disciplines, that also actually depends on the Divine Mother's will.
[SPEAKER_00]: He says so far, he says, that our all our worldliness, all our being entangled and being helpless in the world, that's actually the Divine Mother's will.
[SPEAKER_00]: She winked at us or at our minds and said go out into the world and play in the world.
[SPEAKER_00]: That means get entangled,
[SPEAKER_00]: Play there, get hurt, and weep, and cry, and end laugh, and do this lifetime after lifetime, and there is also a rest and peace, and coming out of it, but they all depend on her wish.
[SPEAKER_00]: It's actually her wish that whatever is being fulfilled here.
[SPEAKER_00]: is to the difference between the two.
[SPEAKER_00]: The first preliminary answer is yes all of this has been made by God.
[SPEAKER_00]: So, why did God make all this?
[SPEAKER_00]: Why did Divine Mother make all this?
[SPEAKER_00]: And because it is a reveal.
[SPEAKER_00]: So, but she wants us to be free.
[SPEAKER_00]: He all are both good and bad.
[SPEAKER_00]: Give up the bad and take the good.
[SPEAKER_00]: Upanishads clearly say this.
[SPEAKER_00]: In cuto penitual we read, we have said, the pleasant and the good they come to us at every moment.
[SPEAKER_00]: And the wise one will select the pleasant, the good and reject the pleasant.
[SPEAKER_00]: The unwise one will select the pleasant and get trapped in some sorrow fall away from the goal of human life.
[SPEAKER_00]: As if it's that easy.
[SPEAKER_00]: So, even after we understand all that, it's not so easy.
[SPEAKER_00]: Why is it not easy?
[SPEAKER_00]: And here he gives a deeper answer, because that also depends on the will of God, on the will of the Divine Mother.
[SPEAKER_00]: Until she removes those blockages in our path, if she wills, the mind will run towards God towards her.
[SPEAKER_00]: If she does not will, even the best of minds will remain entangled in some sort.
[SPEAKER_00]: There is a song, Pongurilanga-Giri, or Divine O Mother, by your sweet will.
[SPEAKER_00]: You can make the lane cross the mountains, punk-e-bot-dho-karo-kori that means you can make an elephant such a powerful creature caught in a swamp and it's unable to come out of the quick sand.
[SPEAKER_00]: And that weak, lame person who can't walk, you can make the lame cross mountains if you wish.
[SPEAKER_00]: So even if you're weak, we are not seeing much progress in spiritual life.
[SPEAKER_00]: Never fear.
[SPEAKER_00]: By the grace of the divine mother, incredible things can happen.
[SPEAKER_00]: In this very life, the very ordinary person is transformed into a saint, just like that.
[SPEAKER_00]: Just by the wish of the divine mother, it can happen.
[SPEAKER_00]: It can happen very fast.
[SPEAKER_00]: It can happen in this very life.
[SPEAKER_00]: So he's saying that here.
[SPEAKER_00]: then what does it mean?
[SPEAKER_00]: We need her grace.
[SPEAKER_00]: If you really, really want it, you ask for that.
[SPEAKER_00]: The preliminary thing will be, or I really want it.
[SPEAKER_00]: Now I'm going to do this practice and take that mantra and meditate in this way and read those books and attend such and such classes and do such Vedantic inquiries.
[SPEAKER_00]: And then Saddam Krishna says, none of it is really going to work without the grace of the Divine Mother.
[SPEAKER_00]: I mean, if you have the grace of the Divine Mother, even the simplest practices will take you to enlightenment.
[SPEAKER_00]: Then he sings a beautiful song, very touching song.
[SPEAKER_00]: Where a Ponds, Sri Ramakrishna taking upon himself as it were, the agronies of all householders sang a song, complaining to the Divine Mother.
[SPEAKER_00]: This is also a famous Chamasham Gith.
[SPEAKER_00]: Mother, this is the grief that slowly grieves my heart, that even with D for a mother, and though I am wider ache, they should be rubbery in my house.
[SPEAKER_00]: Many and many a time I vow to call on the, and yet when the time for prayer comes around, I have forgotten.
[SPEAKER_00]: Now I see, it is all die trick, as Dau has never given, so Dau received this knot.
[SPEAKER_00]: Am I to blame for this, oh mother, had Dau but given, surely then Dau has received.
[SPEAKER_00]: Out of dine-owned gifts, I should have given to the glory and shame, bitter and sweet are dine alone.
[SPEAKER_00]: So these songs so well translated, lyrical, even in English.
[SPEAKER_00]: Reason is a very great poet did it, John Muffett.
[SPEAKER_00]: He actually saw the translations and then made them very poetic.
[SPEAKER_00]: The English itself is so nice.
[SPEAKER_00]: glory and shame, bitter and sweet are thine alone.
[SPEAKER_00]: This world is nothing but di play.
[SPEAKER_00]: Then why, oblisful one does thou cause a rift in it?
[SPEAKER_00]: Say, is Ram Prasad, now has bestowed on me this mind and with a knowing wink of dine eye, bidden it at the same time to go and enjoy the world.
[SPEAKER_00]: And so I wonder here for loan through the creation.
[SPEAKER_00]: That means lifetime after lifetime from world to world, I'm wondering, blasted as it were by someone's evil glance, taking the bitter for the sweet, taking the unreal for the real.
[SPEAKER_00]: the master continued, men are deluded through her Maya and have become attached to the word.
[SPEAKER_00]: Say, Ram Prasad, the house bestowed on me, this mind, and with the knowing, being of Dainai, bidden it at the same time to go and enjoy the word.
[SPEAKER_00]: So Lu Punishad also, Katopanishad, Muldokopanishad also says this,
[SPEAKER_00]: Param Chikhani, Vyakhtrinat Swamhu, the smart Param Pashyatinantaraatman, our senses and mind have been turned outwards by the creator.
[SPEAKER_00]: And therefore we are engaged entirely in the external world.
[SPEAKER_00]: We do not see what is within us.
[SPEAKER_00]: And then it goes on to say that, but the some spiritual rare spiritual hero, Pashchidhira, turns inwards by closing the eyes.
[SPEAKER_00]: That means turns away from the external world and meditates inwards and realizes the truth
[SPEAKER_00]: Bhakt Jagatman and Mike Shad, realises the inner self, that I am Brahman.
[SPEAKER_00]: But what Sudamp Krishna is saying is easier said than done, that the rare spiritual hero turns in words, that also requires the grace of the Divine Mother.
[SPEAKER_00]: So this is the world in which we are caught.
[SPEAKER_00]: So the next question is inevitable.
[SPEAKER_00]: Suppose we give all this up and try to realize God.
[SPEAKER_00]: Gramma devotee.
[SPEAKER_00]: Sir, can't we realize God without complete renunciation?
[SPEAKER_00]: Do we have to give everything up and then realize God?
[SPEAKER_00]: Sri Ram Krishna says, with a laugh.
[SPEAKER_00]: Of course you can.
[SPEAKER_00]: Why should you renounce everything?
[SPEAKER_00]: You are all right as you are following the middle path.
[SPEAKER_00]: Like Merleses, partly solid and partly liquid.
[SPEAKER_00]: Use a footnote.
[SPEAKER_00]: In the Indian card game of next object is to stay in the game by scoring under 17 points, anyone scoring 17 points or more has to retire.
[SPEAKER_00]: Having scored the maximum number of points, I am out of the game.
[SPEAKER_00]: I can't enjoy it.
[SPEAKER_00]: But you are very clever.
[SPEAKER_00]: Some of you have scored 10 points, some 6 and some 5.
[SPEAKER_00]: You have scored just the right number.
[SPEAKER_00]: So you're not out of the game like me.
[SPEAKER_00]: The game can go on.
[SPEAKER_00]: Why?
[SPEAKER_00]: That's fine.
[SPEAKER_00]: All laugh.
[SPEAKER_00]: I tell you the truth, there is nothing wrong in your being in the world.
[SPEAKER_00]: So he's not just saying something to suit them.
[SPEAKER_00]: He's saying, this is the truth in this, because he's already said, God is both the container and the content.
[SPEAKER_00]: Whatever you experience in the world, that also, rightly known is nothing other than the Divine Mother.
[SPEAKER_00]: There is nothing wrong in your being in the world, but you must direct your mind towards God, otherwise you will not succeed.
[SPEAKER_00]: Do your duty with one hand and with the other hold on to hold to God, after the duty is over, you will hold to God with both hands.
[SPEAKER_00]: Do it do this in every work, every day, throughout our days and at the end of our days also.
[SPEAKER_00]: as we do it day-to-day, take up a work, whatever it is, and then do it, but keeping God consciousness within, it could be the mantra, it could just be a mental offering that I'm offering this to you, my Lord.
[SPEAKER_00]: And at the day also like that, take start the day with this.
[SPEAKER_00]: I'm offering this day to you, my Lord, at the end, Sri Ramakrishna Arpana Mastu.
[SPEAKER_00]: So all the work that we do in the monastery, for example, we end with Sri Ramakrishna Arpana Mastu, a study, a pruja, just serving the people who have come to eat, all of that.
[SPEAKER_00]: And the day is also ended that way.
[SPEAKER_00]: It is dying, O Lord, I give it back to thee.
[SPEAKER_00]: It is not mine.
[SPEAKER_00]: and life holds.
[SPEAKER_00]: One Swami who was very ill towards the end of his life, he used to say, I didn't see him, I read about it, he used to say, there is a joy in being prepared and used and broken and set aside.
[SPEAKER_00]: I've given my life to the Lord, so he prepared me and used me for all the work which you know whatever he did in his years as a monk in the various centers of the Ramakrishna order.
[SPEAKER_00]: Now my health is broken, I'm ready to soon I'll be gone, I'm ready to die.
[SPEAKER_00]: And he says, there's a joint that also that I've been used and broken and set aside, I've set been set aside.
[SPEAKER_00]: Now that is what Sri Ramakrishna says.
[SPEAKER_00]: At the end of it all, hold on to the Lord with both your hands.
[SPEAKER_00]: After the duty is over, you will hold to God with both hands.
[SPEAKER_00]: It is all a question of the mind, bondage and liberation are of the mind alone.
[SPEAKER_00]: The mind will take the color you dye it with.
[SPEAKER_00]: It is like white clothes just return from the laundry.
[SPEAKER_00]: If you dip them in red dye, they will be red.
[SPEAKER_00]: If you dip them in blue or green, they will be blue or green.
[SPEAKER_00]: They will take only the color you dip them in whatever it may be.
[SPEAKER_00]: Haven't you noticed?
[SPEAKER_00]: If you read a little English, you at once begin to utter English words.
[SPEAKER_00]: Food, eat meat.
[SPEAKER_00]: So the food note, the master was merely mimicking the sound of English.
[SPEAKER_00]: So that's what English sounded like to say Ramakrishna.
[SPEAKER_00]: That's what he heard when somebody spoke in English.
[SPEAKER_00]: When he starts speaking in English, then you put on boots and whistle at tune and so on.
[SPEAKER_00]: It all goes together, or if a scholar studies Sanskrit, he will advance the Battle of Sanskrit verses.
[SPEAKER_00]: If you are in bad company, then you will talk and think like your companions.
[SPEAKER_00]: On the other hand, when you are in the company of devotees, you will think and talk only of God.
[SPEAKER_00]: It's a very great secret, I was just reading Swami Brahmananda giving instructions to his disciples.
[SPEAKER_00]: He says, today I'm sharing with you a very great secret, this one, this instruction.
[SPEAKER_00]: That the mind, you want to change the mind, right?
[SPEAKER_00]: That's our core issue.
[SPEAKER_00]: The mind is outward, it gets colored by worldliness.
[SPEAKER_00]: You dip it into the die of God.
[SPEAKER_00]: It will take the color of God.
[SPEAKER_00]: read about it, listen to devotional songs, immerse it in the mantra, you know, endless cycles of the mantra, in prayer, in tears, keep on dipping it, it will take the color of God.
[SPEAKER_00]: The mind is everything.
[SPEAKER_00]: A man has his wife on one side and his daughter on the other.
[SPEAKER_00]: He shows his affection to them in different ways.
[SPEAKER_00]: But his mind is one in the same.
[SPEAKER_00]: Mind, bondages of the mind and freedom is also of the mind.
[SPEAKER_00]: This is from the Ashtavakra, no less.
[SPEAKER_00]: Manahi Karanam, Manushyanam, Bandha Mokshaio.
[SPEAKER_00]: Mind is the alone is the cause of bondage and freedom of all beings.
[SPEAKER_00]: A man is free if he constantly sings, I am a free soul.
[SPEAKER_00]: How can I be bound, whether I live in the world or in the forest?
[SPEAKER_00]: I am a child of God, the king of kings who can bind me.
[SPEAKER_00]: So, ashtabakra again, Bhadhar Bhimani, Bhadhar Bhimani, Bhadhar Bhimani, Muktohi.
[SPEAKER_00]: The one who considers I am bound will become bound practically.
[SPEAKER_00]: The one who constantly thinks I am free of some sorrow, even within the world or outside it.
[SPEAKER_00]: I am always free.
[SPEAKER_00]: I am the advent.
[SPEAKER_00]: I am the child of God.
[SPEAKER_00]: So he says, who can bind me?
[SPEAKER_00]: If bitten by a snake, a man may get rid of its venom, by saying, emphatically, there is no poison in me, in the same way by repeating, with grit and determination, I am not bound, I am free.
[SPEAKER_00]: One really becomes so, one really becomes free.
[SPEAKER_00]: Once someone gave me a book of the Christians, I asked him to read it to me.
[SPEAKER_00]: It talked about nothing but sin to Keshab.
[SPEAKER_00]: Sin is the only thing one hears of at your Brahman Samaj too.
[SPEAKER_00]: The rich who constantly says, I am bound, I am bound only success in being bound.
[SPEAKER_00]: He who says, day and night, I am a sinner.
[SPEAKER_00]: I am a sinner, veryly becomes a sinner.
[SPEAKER_00]: one should have such burning faith in God that one can say, what I have repeated the name of God and can sin still cling to me?
[SPEAKER_00]: How can I be a sinner anymore?
[SPEAKER_00]: How can I be in bondage anymore?
[SPEAKER_00]: If a man repeats the name of God, his body, mind, and everything becomes pure.
[SPEAKER_00]: Why should one talk only about sin and hell and such things?
[SPEAKER_00]: Say, but once all of our, I have undoubtedly done wicked things, but I won't repeat them and have faith in his name.
[SPEAKER_00]: Let's see some of the questions before we conclude.
[SPEAKER_00]: So, the question, what is the name of the tantra, Rodriguez asking?
[SPEAKER_00]: I think this is, uh, these are quotes from the tantra aloka.
[SPEAKER_00]: Abhinavagutta.
[SPEAKER_00]: somebody asked or Chocoli Tumari Ichar this song.
[SPEAKER_00]: Yes, that is the song.
[SPEAKER_00]: Chocoli Tumari it is all I wish.
[SPEAKER_00]: Ishwar Kusori says are these forms of deities described in the Vedas.
[SPEAKER_00]: The divine mother is described in the Vedas in the deities of them for example, but these forms are tantric much later.
[SPEAKER_00]: I mean they describe much later.
[SPEAKER_00]: everything.
[SPEAKER_00]: She gives everything.
[SPEAKER_00]: What we should ask for is what it is in our hearts.
[SPEAKER_00]: We should ask for the best.
[SPEAKER_00]: It is she can grant devotion.
[SPEAKER_00]: She can grant knowledge and she can grant freedom.
[SPEAKER_00]: So we should constantly ask for that.
[SPEAKER_00]: Ask for the welfare of others.
[SPEAKER_00]: And if there is a desire in your heart, one can ask that to divine mother also, but always say that let die will be fulfilled.
[SPEAKER_00]: If I have a particular desire, why not you are a child of God, but child always can ask the parents.
[SPEAKER_00]: This reading, the life story of Swami, Tiaghishan and the Jyvasa very great monk in Bangalore long time ago.
[SPEAKER_00]: So he was very austere.
[SPEAKER_00]: One day, some wish he had and it was immediately fulfilled.
[SPEAKER_00]: And he was so startled by that, he said, how terrible is this?
[SPEAKER_00]: And devotees, spiritual seekers often have this experience that what I want suddenly seems to start happening.
[SPEAKER_00]: But she was shocked by this.
[SPEAKER_00]: This is so terrible.
[SPEAKER_00]: He said, but suppose I had a bad thought in my mind, and that would be fulfilled too.
[SPEAKER_00]: And then immediately he prayed to God, I said, he is prayed sincerely to Sirama Krishna, that let only those facts, only those desires which take me towards you, take me towards God realization, that only those people feel filled.
[SPEAKER_00]: Never feel filled any of my desires, no matter how much I ask you, which will take me away from me.
[SPEAKER_00]: So, that is a very, that is what one can ask the divine mother, ask for.
[SPEAKER_00]: a devotion, as for dispassion, as for freedom from samsara, as for knowledge, realization.
[SPEAKER_00]: I'm sorry, Gita, I shared the song of the
[SPEAKER_00]: Shamaama would have showed me that divine models playing the kites.
[SPEAKER_00]: Fritured, seeing samurai saying a couple of classes ago, it came as grace is always available or one just has to raise this seat.
[SPEAKER_00]: This evening, it doesn't matter how much one works without grace nothing happens to grace.
[SPEAKER_00]: Available as a blessing that comes.
[SPEAKER_00]: Grace is available.
[SPEAKER_00]: But then what does one do?
[SPEAKER_00]: When first must understand, it's not our effort.
[SPEAKER_00]: Even we will put forth effort, but that putting forth effort also depends on the grace of the Divine Mother.
[SPEAKER_00]: And the grace is always available.
[SPEAKER_00]: But one should ask for it.
[SPEAKER_00]: One should turn to the Divine Mother, recognize this fact, that depends on Divine Mother, on God, all of it.
[SPEAKER_00]: Even our spiritual practices, even liberation, depends on God.
[SPEAKER_00]: And all of our troubles in some sort of right now.
[SPEAKER_00]: We think that those come from our problems and God only gets the good things.
[SPEAKER_00]: No, those are also because of God.
[SPEAKER_00]: It's a divine mother who is put us in this.
[SPEAKER_00]: And if you really want, sincerely want freedom from that, really from that, that also asks her because she has the power over it all.
[SPEAKER_00]: That's the ultimate truth.
[SPEAKER_00]: Liberation, some sorrow, both at the game of the Divine Mother.
[SPEAKER_00]: And we have a right to ask, we are the children of the Divine Mother, why not?
[SPEAKER_00]: And it's for our benefit, this whole thing is going on.
[SPEAKER_00]: All right, on that very beautiful note, let's end today.