[SPEAKER_00]: Before I start, I just want to mention the author, M, his great grandson, Deepak Chakrabati, he passed recently, passed very simply a couple of weeks ago.
[SPEAKER_00]: The wonderful gentleman, I'm very devoted.
[SPEAKER_00]: He finally converted their ancestor house into an ashram, where M had lived and had written the gospel all his life.
[SPEAKER_00]: So in the old house in Calcutta, but it's now an ashram of the Ramakrishna order and he was instrumental in getting it done.
[SPEAKER_00]: I've heard him tell many stories about how he saw his grandmother, who was M's daughter-in-law.
[SPEAKER_00]: Yes, when he was initiated by the Holy Mother, whom the Holy Mother loved, Masha'ra got loved a lot.
[SPEAKER_00]: So he said, he remembers how, when she passed
[SPEAKER_00]: in her, she was very, very, very devout lady, and when she passed her last words where all mother, grace, grace, grace, creepa, creepa, creepa, ma, ma, ma, ma, and then she passed.
[SPEAKER_00]: Here is himself a very devout person.
[SPEAKER_00]: We are on a long section where Sri Ramakrishna is speaking with Keshav Sain and the somebody says we are visiting the place and met him, right?
[SPEAKER_00]: Some people have among you some must have visited and when I remember when I first visited it and that time it was their house it was not an ashram and monks would be allowed into take a look around.
[SPEAKER_00]: So Keshav Sain and the members of his Brahma Samaj, they visited Sri Ramakrishna and it's a pretty dramatic scene.
[SPEAKER_00]: They come in a big boat, a steamer, like a small ship and the Sri Ramakrishna goes in a small boat across to the steamer and then in that in a cabin he's there surrounded by all these devotees and then he's talking about his giving spiritual teachings.
[SPEAKER_00]: So this is going on, this is the date is October 27th, 1882, and we were on page 138.
[SPEAKER_00]: So I just read one paragraph which I read last time.
[SPEAKER_00]: Sri Ramakrishna says on page 138 in the middle, the mind is everything, a man has his wife on one side and his daughter on the other, he shows his affection to them in different ways, but his mind is one and the same, bondages of the mind and freedom is also of the mind.
[SPEAKER_00]: A man is free if he constantly thinks, 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]: If bitten by a snake, a man may get rid of its venom by saying emphatically, there is no poison in me.
[SPEAKER_00]: In the same way, by repeating with grit and determination, I am not bound, I am free.
[SPEAKER_00]: One really becomes so.
[SPEAKER_00]: One really becomes free.
[SPEAKER_00]: Once someone gave me a book of the Christians, I said to him to read it to me, it talked about nothing but sin to Kesheb.
[SPEAKER_00]: Sin is the only only thing one hears about, hears of at your grandma's homage to.
[SPEAKER_00]: The rich who constantly says, I am bound, I am bound, only succeeds in being bound.
[SPEAKER_00]: He who says, day and night, I am a sinner, 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 become pure, why should one talk only about sin and hell and such things?
[SPEAKER_00]: Say, but once, O Lord, I have undoubtedly done wicked things, but I won't repeat them and have faith in his name.
[SPEAKER_00]: Sri Ramakrishna became intoxicated with divine love and sang, if I only can pass away repeating Durga's name, how can's now then obless at one with all from me deliverance?
[SPEAKER_00]: Richard, though I may be.
[SPEAKER_00]: When he said, to my divine mother, I pray only for pure love.
[SPEAKER_00]: I offered flowers at her lotus feet and prayed to her mother.
[SPEAKER_00]: Here is thy virtue.
[SPEAKER_00]: Here is thy vice.
[SPEAKER_00]: Take them both and grant me only pure love
[SPEAKER_00]: Here is the knowledge.
[SPEAKER_00]: Here is the ignorance.
[SPEAKER_00]: Take them both and grant me only pure love for the.
[SPEAKER_00]: Here is the purity.
[SPEAKER_00]: Here is the impurity.
[SPEAKER_00]: Take them both mother and grant me only pure love for the.
[SPEAKER_00]: Here is the Dharma.
[SPEAKER_00]: Here is the Adharma.
[SPEAKER_00]: Take them both mother and grant me only pure love for the.
[SPEAKER_00]: To the Brahma devotees.
[SPEAKER_00]: Now listen to a song by Ram Prasad.
[SPEAKER_00]: Come, let us go for a walk, oh mind, to Kali, the wishful filling tree.
[SPEAKER_00]: And there, beneath it, gather the full fruits of life.
[SPEAKER_00]: Of your two vibes, dispassion and worldliness, bring along, along, dispassion only on your way to the tree and ask her son, discrimination about the truth.
[SPEAKER_00]: See, remember what's going on.
[SPEAKER_00]: Somebody asked him a Brahmodevotee asked him on page 137.
[SPEAKER_00]: Brahmodevotee asked him, Sir, can't we realize God without complete renunciation and ceramicization says, of course you can.
[SPEAKER_00]: Why should you renounce everything?
[SPEAKER_00]: And then he goes on, I tell you that truth, there is nothing wrong in your being in the world.
[SPEAKER_00]: But you must direct your mind towards God.
[SPEAKER_00]: All right.
[SPEAKER_00]: This section and what we will read today is very valuable, especially for households, especially for people who are in the midst of world, world responsibilities, families, jobs and all of it.
[SPEAKER_00]: Here he gives some condensed spiritual teachings.
[SPEAKER_00]: The first and most direct teaching is the Advaitiq, an Advaitiq means a very radical Advaitiq teaching, like Ashtawa Kregita, like Avadhuta Gita, like Ramana Maharshi, who am I?
[SPEAKER_00]: Straight away, go to cut to the chase, realize, I am Brahman, he isn't even saying I realized that.
[SPEAKER_00]: Just see that theory and state it again and again, straight away, that I am Brahman.
[SPEAKER_00]: I am not the body, I am not the mind, I never was, I take it, even take it just on faith, but what a white of Vedanta says is true, I have not done the inquiry, I have not realized the material, I don't have any vehicle, but somehow you are what not, none of that.
[SPEAKER_00]: Sinama Krishna says, straight away, he says, bondages of the mind, freedom is of the mind.
[SPEAKER_00]: A man is free, if he constantly thinks, I am a free soul, how can I be bound?
[SPEAKER_00]: Whether I live in the world, or in the forest, whether I'm a monk, or a householder, I am a child of God, the king of kings, who can bind me?
[SPEAKER_00]: And he then gives an example.
[SPEAKER_00]: If bitten by a snake, man may get rid of its venom by saying, I'm particularly there is no poison in me.
[SPEAKER_00]: 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]: This is the direct Advaitaic path.
[SPEAKER_00]: Even Advaita Vichara, I'm not the body, not the mind and how, by Drik Dhritshavi Vika, by Panchya Foshavi Vika, but I was thought to try.
[SPEAKER_00]: He's not even talking about that.
[SPEAKER_00]: He's saying, just take it on faith.
[SPEAKER_00]: Ashdavakra in one place is the highest Advaita text.
[SPEAKER_00]: He says, in one verse, all right, set aside all complex philosophies.
[SPEAKER_00]: Will you believe what I say?
[SPEAKER_00]: He says, Shraddhaswata, Shraddhaswata, Shraddhaswata, Maatramoham, Krushwabho, O' my child, just have faith, have faith in what I am telling you.
[SPEAKER_00]: Do not be deluded on this point.
[SPEAKER_00]: You are pure consciousness, pure, ever-free.
[SPEAKER_00]: But Dhovi Mani, but Dhovi, Mukta Bhimani, Mukta.
[SPEAKER_00]: The one who says, I am bound, becomes bound.
[SPEAKER_00]: The one who says, I am free, becomes free.
[SPEAKER_00]: And not becomes, is free.
[SPEAKER_00]: The one who says, I am bound, is bound.
[SPEAKER_00]: The one who says, I am free, is free.
[SPEAKER_00]: And this is Ram Krishna saying, is literally quoting Ashta Bhaktra.
[SPEAKER_00]: If you have a doubt, like most of us have bound to have doubts, how am I free, how am I pure consciousness?
[SPEAKER_00]: I suffered with the suffering of the body.
[SPEAKER_00]: I suffered with the suffering of the mind, how am I free?
[SPEAKER_00]: Then the answer for that.
[SPEAKER_00]: take up degree shavivaya, take up puncture ko shavivaya, take up avastatraivichara, the enquiry using the three states of experience, waking dreaming deep sleep, the enquiry using the five fold dimensions of the personality, you know, the physical body, the vital body, the mental body, intellectual body, and the causal body,
[SPEAKER_00]: or take up the enquiry, seeer and scene, any of these methods, each text has its own unique wonderful approach, each will give you sufficient logic to make you see the intellect will begin to see, it is possible that I am actually not the body mind, not only that, it's not only possible, it's clear I am not the body mind, that is only to answer the doubts raised
[SPEAKER_00]: If you can straight away cut through with some faith, I am not body mind and the awareness in which body mind and the world appears.
[SPEAKER_00]: as awareness.
[SPEAKER_00]: I'm free of the problems of the body, of the impurities of the body.
[SPEAKER_00]: I'm free of the problems of the mind and the impurities of the mind.
[SPEAKER_00]: I am the ever free, ever pure, unlimited, existence, consciousness, please, one in all beings.
[SPEAKER_00]: And in fact, non-dual, no second reality from me.
[SPEAKER_00]: Tidar and the Rupa, Hashiboham, Shiboham.
[SPEAKER_00]: Say it strongly.
[SPEAKER_00]: Then he says,
[SPEAKER_00]: If the effect of venom of a snake can be overcome by this affirmation, strong affirmation, affirm the Advaitic Truth, ahambram has been strongly, it will work.
[SPEAKER_00]: How do you do it with grit and determination, say it with toughness, with intensity, and keep saying it.
[SPEAKER_00]: When will you say it at every opportunity?
[SPEAKER_00]: When is the opportunity coming every moment?
[SPEAKER_00]: good and the pleasant.
[SPEAKER_00]: The key coming to a sentient being moment to moment.
[SPEAKER_00]: Every moment is an opportunity of selecting the other way.
[SPEAKER_00]: Take truth.
[SPEAKER_00]: say it strongly, you will see problems will begin to drop away.
[SPEAKER_00]: And very soon, you will become, you will actually be free of some sorrow.
[SPEAKER_00]: So this is the highest direct, most powerful.
[SPEAKER_00]: So Sri Ram Krishna begins here.
[SPEAKER_00]: He says, and he points out.
[SPEAKER_00]: So what if I am in the household in the kitchen and cooking or what if I am in the monastery in the Ashram or what if I am in the
[SPEAKER_00]: In any case, I can be free exactly the same thing just because you are in the family setting and household, you don't get less lower grade of Brahman and the monk who is sitting in the mountain who you can't say that I took so much trouble, I gave up everything and sat in a cave, I should get a better Brahman than the householders.
[SPEAKER_00]: No, it's exactly the same realization.
[SPEAKER_00]: Not only that, exactly the same realization, not only it as other enlightened people, as the realization as Ramadam or Shihad, as Vivekananda, as Ramakrishna, as Marsha or the same realization, you would get.
[SPEAKER_00]: And he says that.
[SPEAKER_00]: Then, if he points out just as a intassing, the opposite side of the danger of that this power we have by affirming something
[SPEAKER_00]: Like for all good intentions, the teaching of sin is given that we are sinful, but the result is not good.
[SPEAKER_00]: If you dwell on it endlessly on our lower nature, sinful nature, then it does not help.
[SPEAKER_00]: The idea was to scare us and to make us a repent and mend our ways, but the mind doesn't repent.
[SPEAKER_00]: You know what?
[SPEAKER_00]: What the mind does it?
[SPEAKER_00]: It feels sorry and then convinces itself.
[SPEAKER_00]: This is my nature.
[SPEAKER_00]: What can I do?
[SPEAKER_00]: I am like this.
[SPEAKER_00]: I am like this only.
[SPEAKER_00]: What did Duryodhana say?
[SPEAKER_00]: When Krishna taught him that this is not Dharma, what you are doing?
[SPEAKER_00]: This is Adharma.
[SPEAKER_00]: Duryodhana said, I am like this only.
[SPEAKER_00]: He just said, Jhanam is Dharma, Nacya may pravritti.
[SPEAKER_00]: Jhanam yadharma.
[SPEAKER_00]: Nacya may nivritti.
[SPEAKER_00]: I know what is Dharma.
[SPEAKER_00]: I know what is Adharma.
[SPEAKER_00]: You don't have to teach me that Krishna.
[SPEAKER_00]: but my problem is different.
[SPEAKER_00]: I know what is good.
[SPEAKER_00]: I don't want to do it.
[SPEAKER_00]: I know what is bad.
[SPEAKER_00]: I can't stop myself from doing it.
[SPEAKER_00]: Why not?
[SPEAKER_00]: He says,
[SPEAKER_00]: in my mind, there's some power, which is forcing me in this particular way.
[SPEAKER_00]: As it is forcing me so I am doing, I'm just telling you the fact of my life, all my life I've been like this.
[SPEAKER_00]: Basically, all this infancy Sanskrit is just saying, I'm like this, what can I do?
[SPEAKER_00]: This is the thing.
[SPEAKER_00]: Keep saying, I'm a sinner, I'm sinner, I'm sinner, this is the problem that will be.
[SPEAKER_00]: You become a sinner, the mind, what you put into the mind, it takes on that color.
[SPEAKER_00]: Then the second stage he gives.
[SPEAKER_00]: Suppose this Advaited Strait Forward Information, I am Brahman, it doesn't work suppose or it's too much, you feel, I am not up to it.
[SPEAKER_00]: So you are, we all are, because you are Brahman, after all, why can you not be up to what you really are?
[SPEAKER_00]: But if we feel that, then all right, here is an alternative.
[SPEAKER_00]: Catch hold of God, Ishwar, Bhagavan, Saganapramman.
[SPEAKER_00]: You say, I cannot say I am Raman, I am a Jiva.
[SPEAKER_00]: It's obvious, the difference is too much.
[SPEAKER_00]: What I feel myself to be and what you are telling me to tell myself, the difference is too much.
[SPEAKER_00]: I can't make that jump.
[SPEAKER_00]: Too ambitious.
[SPEAKER_00]: And it can happen.
[SPEAKER_00]: So I'm a Turyan and the Jiva and someone like Swami Turyan and the says to his disciples he's saying
[SPEAKER_00]: I am Brahman, does not come easily to us.
[SPEAKER_00]: Swami Vivekananda could say that, you know, honesty.
[SPEAKER_00]: Say, I am Brahman, Ramadhar, Ashana, and doesn't come easily to us.
[SPEAKER_00]: Who is saying such a great and Vedantith like Swami Turyananda?
[SPEAKER_00]: Then what does he say?
[SPEAKER_00]: Say, that's why I say, thou my Lord, thou, thou my Lord, two, two, nah, nah, not me, not me, thou my Lord.
[SPEAKER_00]: So the second option Sri Ramakrishna is giving here.
[SPEAKER_00]: Listen.
[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]: Can I be a sinner anymore?
[SPEAKER_00]: How can I be in bondage anymore?
[SPEAKER_00]: So the same effect will be there.
[SPEAKER_00]: You have your mantra.
[SPEAKER_00]: You have your Ishtadevata.
[SPEAKER_00]: I hold on to my Lord who has been given to me by my guru in that particular form, in that particular mantra.
[SPEAKER_00]: I repeat the mantra.
[SPEAKER_00]: I'm holding on to my Ishtadevata.
[SPEAKER_00]: Who is my Ishtadevata?
[SPEAKER_00]: Sagarunabramha.
[SPEAKER_00]: Brahmannu is Ishwarabhagavan.
[SPEAKER_00]: What is the definition of Sagarunabramha?
[SPEAKER_00]: What is the definition of God?
[SPEAKER_00]: What I just said, the entire universe is born from that, exists in that and disappears into that, that omnipotent reality, that omniscient reality, that omnipresent reality, and that loving reality, I'm catching a hold of that, I'm taking refuge in that.
[SPEAKER_00]: What a great power I have on my side, I'm taking the name of Lord the Lord.
[SPEAKER_00]: He says,
[SPEAKER_00]: If a man repeats the name of God, his body, mind, and everything become pure, why should one talk only about sin and hell and other such things?
[SPEAKER_00]: Say, but once, O Lord, I have undoubtedly done wicked things, but I won't repeat them and have faith in his name.
[SPEAKER_00]: So this is the second approach.
[SPEAKER_00]: I have the name of God.
[SPEAKER_00]: I have been initiated by the Guru.
[SPEAKER_00]: God Himself has given me this name.
[SPEAKER_00]: Let me hold on to that.
[SPEAKER_00]: So the first one was directly going to the highest truth.
[SPEAKER_00]: Second one is if that is too much, then I catch hold of God and have that much boldness.
[SPEAKER_00]: That God is on my side.
[SPEAKER_00]: What can harm me?
[SPEAKER_00]: How can I be a sinner?
[SPEAKER_00]: If I take the name of God, I have said Rama once, I have said Krishna once, I have said Shiva once, I have taken the name of Durga, the Ramakrishna, after this no sin can touch me.
[SPEAKER_00]: Tell the Lord with tears in your eyes.
[SPEAKER_00]: Hold on to the truth.
[SPEAKER_00]: Don't be dishonest.
[SPEAKER_00]: I have done such things.
[SPEAKER_00]: I have said such wrong things and I have thought such impure thoughts.
[SPEAKER_00]: And yet I now resolve by your help or divine mother.
[SPEAKER_00]: Oh my Lord, by we are help.
[SPEAKER_00]: I shall not work down that path anymore.
[SPEAKER_00]: and repeat the name of God and see and feel yourself that you have cleans yourself of all past sins.
[SPEAKER_00]: And remember, it's afraid that I may fall again, I may again commit, that don't think like that.
[SPEAKER_00]: Let God take much charge of your life and it will work.
[SPEAKER_00]: It has worked for so many in the past.
[SPEAKER_00]: Why will it not work for us?
[SPEAKER_00]: It's the one who has no faith who says like that.
[SPEAKER_00]: So this is the path you catch hold of God, God will take care of you.
[SPEAKER_00]: Hold on to the name of God.
[SPEAKER_00]: Every moment,
[SPEAKER_00]: prayer and prayer, the good and the pleasant to come together.
[SPEAKER_00]: Choose the good.
[SPEAKER_00]: So, if it cannot be Ahm Brahma, speed at too much, too philosophical, too abstract, too ambitious, then Mantra, take the name of Krishna, take the name of Rama, take the name of Buddha, Kali, whatever your ishta Mantra is, that option you have, when do you have that option?
[SPEAKER_00]: Moment to moment, every moment you have that option,
[SPEAKER_00]: Right at this moment, can you repeat the name of God in your mind, the mantra you have got from your Guru?
[SPEAKER_00]: Yes, that much I can do.
[SPEAKER_00]: Can you do it once?
[SPEAKER_00]: Yes.
[SPEAKER_00]: Then repeat it now.
[SPEAKER_00]: The next moment is one more opportunity to repeat it.
[SPEAKER_00]: Suppose you forget, it doesn't matter the moment you remember I have forgotten.
[SPEAKER_00]: Start again.
[SPEAKER_00]: Don't spend time in regretting it.
[SPEAKER_00]: That's a trick of the mind.
[SPEAKER_00]: A total number of thoughts, total number of moments of our life, the breaths that we take are already counted and fixed.
[SPEAKER_00]: One sadhu told me, that Jo Samaya Gaya, one month, you have wasted precious time, and then he says, Chalokwei Bhatmeed, all right, nobody, the time before you is very short with dual hair, your future is bright.
[SPEAKER_00]: go forward with the name of God on your lips.
[SPEAKER_00]: So, this is the second thing.
[SPEAKER_00]: Such a soaring simple, powerful teaching.
[SPEAKER_00]: Then third one is just suppose this also is too much for me.
[SPEAKER_00]: I cannot keep my mind on the mantra and on Easter day without all the time.
[SPEAKER_00]: moment to moment you're seeing it's true it's possible but I know myself the kind of fellow I am I know I will again commit mistakes I will again forget that is the history of my life.
[SPEAKER_00]: So now what do I do?
[SPEAKER_00]: Then he says third one there is a power who will take care of you.
[SPEAKER_00]: He'll let go just hold on to that.
[SPEAKER_00]: So he says divine mother.
[SPEAKER_00]: Ma, this is Sharan Agati.
[SPEAKER_00]: Moment to moment you at least resign yourself if you find yourself
[SPEAKER_00]: Neither Advaita works for you, nor Bhakti works for you, then Prabhati, surrender will work for you.
[SPEAKER_00]: Moment to moment, at least do that.
[SPEAKER_00]: In the weakest possible way, even if it does not come honestly from your heart, surrender, moment to moment, just keep doing it, but will you do?
[SPEAKER_00]: Siddhama Krishna says, if I only I can pass away repeating Durga's name,
[SPEAKER_00]: Then O Blessed One, that is, means O Mother Durga.
[SPEAKER_00]: Then can you stop my Moxia?
[SPEAKER_00]: You will not be told by Moxia then.
[SPEAKER_00]: I am at the moment of dying.
[SPEAKER_00]: I will take your name.
[SPEAKER_00]: You're seeing that Deepak Babu said, he saw his grandmother, Masha, or does disciple.
[SPEAKER_00]: And in her last days pass, the last thing she did was call out to the mother, Ma, Kripa, Kripa, Grace, Grace, Mother, Mother.
[SPEAKER_00]: So if I do that, I will get Moxure.
[SPEAKER_00]: That much weight is there and then he says, how do you pray then to the mother?
[SPEAKER_00]: Not for Advaiti Krayalization, not that the Mantras should continue.
[SPEAKER_00]: My mind should repeat 10,000, 100,000 times a day.
[SPEAKER_00]: That also I cannot do, but I resign everything.
[SPEAKER_00]: Whether it is Advaita or Bhakti or worldliness, moral life, immoral life, everything.
[SPEAKER_00]: I resign to you.
[SPEAKER_00]: I just want love for you.
[SPEAKER_00]: I want, I want to love you.
[SPEAKER_00]: That is his prayer.
[SPEAKER_00]: Oh, to my divine mother, I pray only for pure love.
[SPEAKER_00]: Nothing else.
[SPEAKER_00]: then what does he do?
[SPEAKER_00]: Very clearly.
[SPEAKER_00]: He says, I offered flowers at a lotus feet, actually during Kuja, offering flowers.
[SPEAKER_00]: What are the flowers?
[SPEAKER_00]: Here is the virtue.
[SPEAKER_00]: Here is the vice.
[SPEAKER_00]: So we are saying that I will not do a sin anymore.
[SPEAKER_00]: I will lead a pure life.
[SPEAKER_00]: But I can't do that.
[SPEAKER_00]: I must be honest.
[SPEAKER_00]: Then I must give up both.
[SPEAKER_00]: Mother, I give up both.
[SPEAKER_00]: You take care of me.
[SPEAKER_00]: Make sure
[SPEAKER_00]: give me only love for you.
[SPEAKER_00]: Then next, that Gyan and Agyana, whole Advaita, ignorance is blocking you from your self-realization, like the lamp of knowledge, dispel ignorance, Brahmaaka or Vity, when lightenment which comes by Shavan and Manana and Vityas and Srivana Krishna says, I give it to you.
[SPEAKER_00]: Renewal being ignorance, that also I give it to you, because it's
[SPEAKER_00]: Ignorance is yours, knowledge is also yours.
[SPEAKER_00]: It's all within the Ram Krishna used to say Shakti Ralaka, in the realm of divine mother, there is ignorance and knowledge, with the amaya, or with the amaya.
[SPEAKER_00]: I give it to you because I realize it's yours.
[SPEAKER_00]: The fact that I'm ignorant in ignorance also really is not my fault.
[SPEAKER_00]: It is your, not fault, it's your play.
[SPEAKER_00]: It's because of you that I'm in this situation.
[SPEAKER_00]: So I sacrifice it to you.
[SPEAKER_00]: I only want one thing which is pure love.
[SPEAKER_00]: knowledge ignorance, take them both and grant me pure love.
[SPEAKER_00]: Purity impurity.
[SPEAKER_00]: How can I be impure?
[SPEAKER_00]: I've taken the name of God, or before that, the first approach.
[SPEAKER_00]: I am such a daranga.
[SPEAKER_00]: We non object the pure subject.
[SPEAKER_00]: Nothing can touch existence consciousness place or the next bhakti approach.
[SPEAKER_00]: I have taken the name of God.
[SPEAKER_00]: How can I be impure?
[SPEAKER_00]: I will not be impure anymore.
[SPEAKER_00]: take your impurity also, give me, mother grant me only pure love for the Dharmma and Adharma, religion and religion, spirituality and non-spirituality.
[SPEAKER_00]: Yes, I am ready to be a materialist and non-spiritual, dull, thermosick, take it all, but it is not that I am giving up.
[SPEAKER_00]: I am saying only one thing I am genuinely asking you, take them both mother and grant me only pure love for the.
[SPEAKER_00]: Later he said one thing he could not say, he said I could never say to the divine mother, here is your truth and your falsity take them both.
[SPEAKER_00]: No, truth I must hold on to because it is truth which is guiding me, truth which shows me, I must honestly see what is my condition.
[SPEAKER_00]: If you ask me which one should we do, do all three.
[SPEAKER_00]: At end Vedant the class says, do Strava and Manan Niditya's and one day it will flash, hold on to God in the secrecy of your heart with all the love that you can master, you can master, you can put it and direct it towards God.
[SPEAKER_00]: He will say later what happens is if we don't do that it will flow out towards the world in a hundred different desires, useless desires, take it to focus it on God and the third one
[SPEAKER_00]: acknowledging that everything here is the play of God.
[SPEAKER_00]: That's what Tothapuri, enlightened one, had to do.
[SPEAKER_00]: Here, become enlightened, but he had to acknowledge even his advantage, he had a strong physical body, a mind which was pure, never word, no worldly desire from childhood, he was a monk, and he became enlightened through the Vedantic path.
[SPEAKER_00]: He attained the nirvikalpa samadhi and Brahma-Ghanna, all of that.
[SPEAKER_00]: But he had to acknowledge it was due to the grace of the Divine Mother.
[SPEAKER_00]: There are so many in this world, you could not understand.
[SPEAKER_00]: And no compassion for those who could not come up to his high standard.
[SPEAKER_00]: You have to realize that high standard also was because of the grace of the Divine Mother.
[SPEAKER_00]: So that you have to realize.
[SPEAKER_00]: So this is what Sri Ram Krishna is saying.
[SPEAKER_00]: then he gives the song, see how beautifully Vedanta has been encapsulated in Kali Kittan, a song of Tud Kali by Ram Prasad.
[SPEAKER_00]: He says, oh mother, oh mind.
[SPEAKER_00]: So Ram Prasad is the poet is talking to his own mind.
[SPEAKER_00]: Let's go for a walk.
[SPEAKER_00]: Where shall we go to Kali, the divine mother, who is the
[SPEAKER_00]: You can gather those four fruits.
[SPEAKER_00]: What are the four fruits we know?
[SPEAKER_00]: The harmartha kama moksha.
[SPEAKER_00]: Whatever one can want in life.
[SPEAKER_00]: Kama pleasures.
[SPEAKER_00]: Yes, that is also given by the Divine Mother.
[SPEAKER_00]: At the success, fulfilment and material life.
[SPEAKER_00]: Yes, that is also given by the Divine Mother.
[SPEAKER_00]: Dharma, moral, decent life, good life here.
[SPEAKER_00]: I'm going to heaven after death.
[SPEAKER_00]: That is also given by the Divine Mother.
[SPEAKER_00]: With one day, we will realize all of it is temporary, and all of it is ultimately not fulfilling.
[SPEAKER_00]: What is fulfilling is the attainment of the Divine Mother herself, the attainment of God has a God-realization.
[SPEAKER_00]: So, Moksha, and all four are given by the Divine Mother, Dharma, Takaama, Moksha.
[SPEAKER_00]: These are called Purushartans, the goals of human life.
[SPEAKER_00]: These are the fourfold fruits.
[SPEAKER_00]: And all of them are lying on the grass, beneath the tree, which is Kali.
[SPEAKER_00]: We just go to her and pick up those things.
[SPEAKER_00]: That's beautiful stories there.
[SPEAKER_00]: Hanuman has attacked the Lankad, the kingdom of the demon king, Ravana.
[SPEAKER_00]: And then he is escaping.
[SPEAKER_00]: And Ravana's wife, Mando, that he knows that, so it is a monkey, he will be tempted by fruits.
[SPEAKER_00]: So the one we have capturing him would be to tempt him with fruits.
[SPEAKER_00]: So she shows a plate of nice fruits to him as he is flying through the sky.
[SPEAKER_00]: And then, Hanuman, so the thing is that he sings this song.
[SPEAKER_00]: This is the way it is, the poet has thought of it.
[SPEAKER_00]: He sings this song that,
[SPEAKER_00]: with what fruits are you tempting me?
[SPEAKER_00]: I dwell in my heart is the wishful feeling tree of Rama and the four fruits are always available to me.
[SPEAKER_00]: It is I collect the four fruits of life, Dharma, Takama, Moksha.
[SPEAKER_00]: So how will you will you tempt me with fruit?
[SPEAKER_00]: You cannot tempt me with fruit.
[SPEAKER_00]: They are all available to me easily because in my heart dwells the wishful
[SPEAKER_00]: That story I told you very touching of a silent monk who visited mother's house in Calcutta in Marshara, that was there.
[SPEAKER_00]: So so many people used to visit monks and all.
[SPEAKER_00]: So this was a very obstinate person he came and sat and he wouldn't speak.
[SPEAKER_00]: And then the attendance went up to the mother in exasperation.
[SPEAKER_00]: Mother do you know anything about this?
[SPEAKER_00]: There is this monk who is sitting downstairs.
[SPEAKER_00]: But not even met the mother sitting downstairs.
[SPEAKER_00]: He won't speak.
[SPEAKER_00]: The mother took three fruits on a plate and said, just go and give it to him.
[SPEAKER_00]: So, they took those three fruits and gave it to him and he was delighted his smile, but he didn't go.
[SPEAKER_00]: He sat there.
[SPEAKER_00]: Then, they came back and told the mother, he isn't going, he didn't work, he isn't saying anything, he isn't going or he's sitting there, he took the three fruits, but he's sitting there.
[SPEAKER_00]: Then, the mother also smiled a little and said, given this one last fruit, she gives, he gave it this one.
[SPEAKER_00]: Then they went and gave it to him, he danced in joy, he wept, and he then dancing all the while he left the house.
[SPEAKER_00]: Now what does it mean?
[SPEAKER_00]: The last one was enlightenment and freedom.
[SPEAKER_00]: The first three is all the fruits of life.
[SPEAKER_00]: Lifetime after Lifetime, we have been blessed by the Divine Mother.
[SPEAKER_00]: You'll have a wonderful existence in this life and in lives to come.
[SPEAKER_00]: But he knows that she is testing him.
[SPEAKER_00]: Do you want freedom?
[SPEAKER_00]: Do you want liberation, salvation, mocksha?
[SPEAKER_00]: All this is unsaid, only he understands and she understands.
[SPEAKER_00]: So he must be a very highly advanced spiritual secret.
[SPEAKER_00]: And then she sends that last fruit.
[SPEAKER_00]: You might say, so it's all symbolical.
[SPEAKER_00]: What does it really mean?
[SPEAKER_00]: But he knows that he is the divine mother.
[SPEAKER_00]: She is Kali, the wishful filling tree.
[SPEAKER_00]: So, symbolically, if she is giving this, she is actually giving liberation to him.
[SPEAKER_00]: And he knows, he has got what he wanted.
[SPEAKER_00]: On life times of spiritual practice have come to this in this lifetime he comes.
[SPEAKER_00]: It doesn't even want to go and talk to her.
[SPEAKER_00]: Her presence is enough.
[SPEAKER_00]: So, the four fruits of life.
[SPEAKER_00]: When very Vedantic, bring along of your two vives, dispassion and worldliness, bring along dispassion only.
[SPEAKER_00]: Both of them are coming from the Divine Mother.
[SPEAKER_00]: One of them is Vidyamaya, and I was Vidyamaya.
[SPEAKER_00]: Bring along dispassion, Vairagya.
[SPEAKER_00]: And from dispassion comes, Viveka, Viveka will give you the truth.
[SPEAKER_00]: Viveka means the truth, the appearance and the reality.
[SPEAKER_00]: The discernment between the two.
[SPEAKER_00]: Basically, the Vedantic which are, so first you must have dispassion for the world, then only Vedanta will work.
[SPEAKER_00]: Before that, you must make up your goal.
[SPEAKER_00]: I am going to the wishful feeling tree which is calling.
[SPEAKER_00]: I am going to God.
[SPEAKER_00]: This is my goal in life.
[SPEAKER_00]: Then what do you do?
[SPEAKER_00]: Then you pick up dispassion.
[SPEAKER_00]: Very wrong, get dispassion for the world.
[SPEAKER_00]: Don't change worldly goals anymore.
[SPEAKER_00]: Then what do you do?
[SPEAKER_00]: Then take up Vedanta which are.
[SPEAKER_00]: and Vedanta which are will give you the truth that you are prominent.
[SPEAKER_00]: So all of this is packed into one sweet little stands are here.
[SPEAKER_00]: And then Sri Ramakrishna, I'm jumping over, I'm skipping over the other passages of the poem, the end is so funny.
[SPEAKER_00]: Say, Sri Ram Prasad, if you do, as I say,
[SPEAKER_00]: So he's telling his own mind, you can submit a good account oh mind to the king of death and I shall be well pleased with you and call you my darling.
[SPEAKER_00]: So oh my mind, like a little child, if you do this, what I've told you to do, the new attain enlightenment and secure freedom on the day of death.
[SPEAKER_00]: When the king of death faces you, you will be able to give a good account, you have used human life well.
[SPEAKER_00]: You have attained enlightenment.
[SPEAKER_00]: Upanishad say this.
[SPEAKER_00]: Yajraya, rave, dita, ta-ta-sattya-masthi.
[SPEAKER_00]: Najraya, rave, dita, mahati, venashthi.
[SPEAKER_00]: If in this very life, here in this life, you realize I am Brahman, then you have attained to reality, you attain to immortal life.
[SPEAKER_00]: If you do not realize that I am Brahman, great is the disaster.
[SPEAKER_00]: Terrible is the loss when we will get this life again and when we will get this opportunity again.
[SPEAKER_00]: So where is this from?
[SPEAKER_00]: I'm reminded of a poem.
[SPEAKER_00]: You know, the Christian idea of the judgment day and your face to face and the judgment day with God.
[SPEAKER_00]: It's like this when you submit a good account for the king of tech.
[SPEAKER_00]: This poet forget who it was.
[SPEAKER_00]: Very awesome, the way he describes it, scary too.
[SPEAKER_00]: He says, you can fool everybody.
[SPEAKER_00]: You can find excuses that we continuously fool others and we fool ourselves also.
[SPEAKER_00]: We give excuses.
[SPEAKER_00]: Then the most scary part of the poem.
[SPEAKER_00]: He ends the poem.
[SPEAKER_00]: But what will you do?
[SPEAKER_00]: Oh, my clever mind.
[SPEAKER_00]: When you are faced on that day with the capital D, with the one, the capital O, one who knows how to ask questions.
[SPEAKER_00]: So, that is one must be careful about that, that you have a tremendous chance, but also this chance of losing this and then being world around the cycle of birth and death.
[SPEAKER_00]: So, what will you do on that day when you are faced with the one that is gone with the capital O who knows how to ask questions.
[SPEAKER_00]: It's not an ordinary person, it's not even I, the poor being who is being
[SPEAKER_00]: who will save you then, then he concludes the whole discussion by saying, why shouldn't one be able to realize God in this world?
[SPEAKER_00]: So, you give me an example.
[SPEAKER_00]: Yes, of course one can realize God in this world.
[SPEAKER_00]: That was the whole discussion.
[SPEAKER_00]: It is all advice for how soldiers direct up by thick path, hold on simple and direct.
[SPEAKER_00]: And your mantra, the name of God, it will purify you and take you to salvation.
[SPEAKER_00]: Or complete surrender and helplessness to God, that will also work.
[SPEAKER_00]: Then he says, why should you not be able to realize God in this world?
[SPEAKER_00]: King Janaka, for example, he gives, King Janaka had such realization.
[SPEAKER_00]: But you are a prince, you think you are in the middle of a battlefield and you have so many responsibilities, but just like you, there were kings in ancient times who attained to enlightenment.
[SPEAKER_00]: So he gives an example of Janaka, et cetera, others who attained to enlightenment.
[SPEAKER_00]: By the performance of actions in the midst of action, they pertain to enlightenment.
[SPEAKER_00]: Of course, there is a way to do it.
[SPEAKER_00]: So he gives the example, Janaka.
[SPEAKER_00]: King Janaka had such realization.
[SPEAKER_00]: Ram Rasat described the world as a mere framework of illusion.
[SPEAKER_00]: But if one loves God's hallowed feet, then this word, very word is a mention of birth.
[SPEAKER_00]: Here I can eat, hear, drink and make Mary.
[SPEAKER_00]: Janaka's might was unsurpassed.
[SPEAKER_00]: What did he lack of the world or the spirit?
[SPEAKER_00]: Holding to one as well as the other.
[SPEAKER_00]: all laugh, might say, why did all laugh?
[SPEAKER_00]: Just the original Bengali is like a limerick.
[SPEAKER_00]: That's why everybody laughed.
[SPEAKER_00]: Jana Karajamahateja, this little children's trying.
[SPEAKER_00]: It was mighty king, mighty king was the king Jana Kar, who was illuminate, you know, who was enlightened at the same time he ruled an empire.
[SPEAKER_00]: What did he lack of this world or that?
[SPEAKER_00]: and he enjoyed life and he drank his milk from a brimming cup.
[SPEAKER_00]: Edigodik Dudik Rekek, Hilo Duderbatik.
[SPEAKER_00]: Literally, the original thing is he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he, he
[SPEAKER_00]: And in great joy, he quathed his drink.
[SPEAKER_00]: So that is the original thing.
[SPEAKER_00]: And it's funny.
[SPEAKER_00]: I mean, take, we can take my word for it.
[SPEAKER_00]: So that's why all laugh.
[SPEAKER_00]: The philosopher, Arindam Chakrabati actually gave a talk in the Indian Institute of Management in Calcutta on Siramakrishna's concept of fun, based on this numeric and what's fun.
[SPEAKER_00]: So the world becomes a place of fun, a mansion of birth.
[SPEAKER_00]: When you enter Vedanta, this is a framework of illusion.
[SPEAKER_00]: This is Maya illusion.
[SPEAKER_00]: Like the Buddha says, all continuously changing, impermanent transient, everything is going up and will be lost forever here.
[SPEAKER_00]: Everything is transient, momentary, and empty, and hence suffering.
[SPEAKER_00]: Everything is Maya, avidya, aghana, of nature of suffering.
[SPEAKER_00]: And then he says, but upon enlightenment, here itself, everything is perfect.
[SPEAKER_00]: You realize that one reality behind everything, the screen behind the horror movie.
[SPEAKER_00]: There's no horror in this name, the screen itself.
[SPEAKER_00]: So you realize that.
[SPEAKER_00]: The world of appearance will continue to be the same.
[SPEAKER_00]: Even the Buddha after his enlightenment did he not become old, did he not get a disease, did he not die?
[SPEAKER_00]: Of course.
[SPEAKER_00]: Sudhamakrishna did he not get cancer of the throat?
[SPEAKER_00]: Of course, that cannot be stopped.
[SPEAKER_00]: The world will become clear.
[SPEAKER_00]: But how do you spiritualize this?
[SPEAKER_00]: How do you see the perfection behind it?
[SPEAKER_00]: And how do you make it all right?
[SPEAKER_00]: How do you make it even fun from your perspective?
[SPEAKER_00]: Fun.
[SPEAKER_00]: But the two stories, one is, of course, that he is such about such a 12 many times.
[SPEAKER_00]: You know, the Hau Jannakraja had a dream and then, of being defeated by, you know, enemy in the battle, many wakes up and things, was that real or is this real, and Nastavakra, the sage comes and tells him, neither that is real, nor this is real, neither dream is real, nor the baking is real, rather the consciousness to which
[SPEAKER_00]: The other story, I don't know, some of you may have heard, I've told this, this was also told to me by a monk in the Himalayas, about why Jannakaraja was enlightened.
[SPEAKER_00]: I can repeat that here, it's one of my favorite stories.
[SPEAKER_00]: Some of you may not have heard or remember.
[SPEAKER_00]: So the question is, Siram Krishna says, Jannakar was enlightened in this very life.
[SPEAKER_00]: So he did not give up his empire.
[SPEAKER_00]: He did not give up his power and wealth.
[SPEAKER_00]: We did not become a monk, and he was fully enlightened.
[SPEAKER_00]: How is that possible?
[SPEAKER_00]: So somebody one day asked the Emperor Janaka.
[SPEAKER_00]: Emperor, it bewilders me.
[SPEAKER_00]: How can one man have everything?
[SPEAKER_00]: What do you mean?
[SPEAKER_00]: Look, you are an emperor, the most powerful of men.
[SPEAKER_00]: You rule an empire.
[SPEAKER_00]: You are an enlightened person, you have realized Brahman, you are Jeevan Mukta, free by living, the highest goal that I want to attain in human life.
[SPEAKER_00]: Not only that, divine mother, Sita, is your daughter, and God is your son-in-law, Rama, the Avatar.
[SPEAKER_00]: God is your son-in-law, the mother of the universe is your daughter, you are enlightened, the Bramma Gandhi, and you are most successful man in the world, who is powerful man in the world, how is all of this possible for one man?
[SPEAKER_00]: He thought, yes, that's true.
[SPEAKER_00]: It's so rare.
[SPEAKER_00]: I don't even know of anybody else who has got so much.
[SPEAKER_00]: So in the night, he gets his dream.
[SPEAKER_00]: The Jannakai, if you want an
[SPEAKER_00]: you will find Yogi, who is eating leaves, ask him, he will tell you the answer.
[SPEAKER_00]: So, Janaka starts walking very next step and as the sun is setting, he finds where the sun is setting, that there is a hut and a Yogi setting, there are actually eating dry leaves.
[SPEAKER_00]: And the moment he approaches him, the yogi says to him, Oh, Janaka, I know the question in your mind.
[SPEAKER_00]: I know the answer, but I will not tell you that.
[SPEAKER_00]: If you want the answer, you rest tonight.
[SPEAKER_00]: Tomorrow in the morning, you start walking in this direction towards where the sun sets and you will find a yogi who is eating ash, ask him, he will tell you the answer.
[SPEAKER_00]: So we can imagine Janaka's shrugs, okay?
[SPEAKER_00]: What's one more day?
[SPEAKER_00]: And he walks and walks and walks and asks the sun is setting, he comes upon a hut where the yogi is sitting there
[SPEAKER_00]: And then the strange creature before Janaka can speak, this yogi says, I guess between mouthfuls of ash, he says, I know the question in your mind, and I know the answer to, but I will not tell you, tomorrow you start walking, rest tonight, and tomorrow you start walking by the two words that, where the sun sets, will come across a little village.
[SPEAKER_00]: And there,
[SPEAKER_00]: We will be in the headman's house.
[SPEAKER_00]: There will be a little baby who will be newborn, who will be born tonight, in the morning, the morning, when you reach the newborn baby, you ask the baby, the baby will give you the answer.
[SPEAKER_00]: So, Janakov was starts walking, and indeed, as the sun is setting, he comes up on a lone village.
[SPEAKER_00]: And the headman is overwhelmed.
[SPEAKER_00]: In this tiny little village, the emperor himself has come.
[SPEAKER_00]: And the emperor says to him, my good man, have you been blessed with a child yesterday?
[SPEAKER_00]: So yes, we have a newborn in our house.
[SPEAKER_00]: Would you come and bless him?
[SPEAKER_00]: Would you, it's so fortunate the emperor himself has come.
[SPEAKER_00]: The emperor said yes, but would you just leave me alone for a moment with the child?
[SPEAKER_00]: So they go step back and he goes near the cradle.
[SPEAKER_00]: And a little baby speaks.
[SPEAKER_00]: And I'm sure in good Sanskrit too.
[SPEAKER_00]: And the baby says to him, Oh, Janaka, I know the question in your mind.
[SPEAKER_00]: And I will tell you the answer.
[SPEAKER_00]: Listen, many, many years ago, centuries ago, in this very village, they are dwelt and a video, a very pious Brahmin video, who had
[SPEAKER_00]: who had three sons and she was terribly poor.
[SPEAKER_00]: She would beg for her food and feed her children.
[SPEAKER_00]: Once she did not get anything and a children had gone hungry to in desperation, she begged for food and she got three chapatis, three pieces of bread and she gave it to her children who were starving.
[SPEAKER_00]: And that night itself before the children could put children could eat.
[SPEAKER_00]: So God came actually in the form of a guest.
[SPEAKER_00]: Now in India you cannot turn away a guest.
[SPEAKER_00]: So God comes as the guest and of course she doesn't know it's God.
[SPEAKER_00]: And the guest says, I am hungry, feed me.
[SPEAKER_00]: and the poor video says, but I have nothing to give you.
[SPEAKER_00]: I'm hungry too.
[SPEAKER_00]: I'm only these three, but I see the three pieces of bread.
[SPEAKER_00]: Your kids are going to eat that.
[SPEAKER_00]: Do you have this?
[SPEAKER_00]: So yes, but I didn't take anything, I don't have any food of my second.
[SPEAKER_00]: That I've given to my starving children.
[SPEAKER_00]: I can't snatch it away from them.
[SPEAKER_00]: You can go and ask them if they wish they can give you.
[SPEAKER_00]: So you go to the first little boy and ask, I'm a hungry traveler.
[SPEAKER_00]: Will you give you a piece of bread to me?
[SPEAKER_00]: And the boy said,
[SPEAKER_00]: I am hungry too.
[SPEAKER_00]: If I give you this piece of bread, what will happen to me?
[SPEAKER_00]: Will I eat leaves?
[SPEAKER_00]: And the little baby says to Janaka.
[SPEAKER_00]: And that little boy was the yogi who who you met he eats leaves.
[SPEAKER_00]: He has nothing more to eat.
[SPEAKER_00]: That is his karma because he did not share his bread with the hungry traveler.
[SPEAKER_00]: then the traveler is disappointed he goes to the next even little boy and he says give me your piece of bread.
[SPEAKER_00]: The boy is that I am hungry.
[SPEAKER_00]: I can't give you this.
[SPEAKER_00]: If I give it to you what will I eat?
[SPEAKER_00]: The ashes from the Hearst and the baby says to the King.
[SPEAKER_00]: Oh Janaka that baby that little boy who refused to give his bread to the hungry man, he now eats ashes.
[SPEAKER_00]: Then he goes to the third the little list child and says give me your piece of bread and
[SPEAKER_00]: the babies immediately the child immediately gives away his peace of bread and that very night that little child died and so he went to heaven and all of that and he says O Janaka that you are that third child you went to heaven lived countless years in heaven you were born an emperor you became enlightened the divine mother is your daughter and God himself is your son
[SPEAKER_00]: So, that's the story.
[SPEAKER_00]: Of course, I missed a little bit here.
[SPEAKER_00]: Actually, there were four children.
[SPEAKER_00]: Four children.
[SPEAKER_00]: I was thinking a missed one because the baby is the third child.
[SPEAKER_00]: The third little kid refuses to give his piece of bread and says, I'm hungry too.
[SPEAKER_00]: If I give you my piece of bread, I'll die.
[SPEAKER_00]: And a little baby says to Janaka, I am that little third child.
[SPEAKER_00]: I refuse to give my piece of bread to the hungry traveler.
[SPEAKER_00]: And so I'm born and I die.
[SPEAKER_00]: I keep being born and I die.
[SPEAKER_00]: Today I'm born and unfortunate or my parents because I'm going to die a little later.
[SPEAKER_00]: And the third and the fourth child was you.
[SPEAKER_00]: You immediately gave your piece of bread to the hungry traveler and you died, but see what you are today.
[SPEAKER_00]: Anyway, the whole point of this very dramatic and elongated story and was that the power of karma of good karma.
[SPEAKER_00]: It's not very particularly Vedantic, it's just the power of good karma.
[SPEAKER_00]: It's one should do as much good karma as possible, whatever opportunity keeps coming.
[SPEAKER_00]: Then everything becomes easy.
[SPEAKER_00]: life material life becomes easy, family life becomes wonderful, devotion comes easily and enlightenment also comes easily everything you will get if you do good to others.
[SPEAKER_00]: That's basically the idea.
[SPEAKER_00]: And about this story, I've never found it in any text.
[SPEAKER_00]: I have a feeling those monks, we used to take walks until sunset.
[SPEAKER_00]: I have a feeling they would elongate the story, still sunset.
[SPEAKER_00]: So they would make the story last.
[SPEAKER_00]: So it became longer and longer and curiously enough as the sun began to set in those high mountains.
[SPEAKER_00]: It's very sudden and dramatic.
[SPEAKER_00]: Suddenly it becomes dark.
[SPEAKER_00]: So just before it became dark, the story would somehow come to an end quickly.
[SPEAKER_00]: Let me see if I've got questions here.
[SPEAKER_00]: Angeliji says, you visited M-souse.
[SPEAKER_00]: And you met Deepak Bhaw.
[SPEAKER_00]: Bill has met him.
[SPEAKER_00]: He gave a very nice tour, yes.
[SPEAKER_00]: He was a wonderful man.
[SPEAKER_00]: Patrick says, can one do Vedantic inquiry while repeating once mantra?
[SPEAKER_00]: Other times you can, but when the morning, evening you sit for a japa at that time, do only the mantra and visualization of the Ishtadevata as instructed by the guru.
[SPEAKER_00]: I always say, construct a fireball around the instructions given by the guru.
[SPEAKER_00]: Don't keep modifying it.
[SPEAKER_00]: The latest Vedanta class have attended and the new Vedanta book I read or the latest Buddhism meditation I learned and then mix it with my mantra, no, don't do that.
[SPEAKER_00]: Mantra, Isha Devata, as given by Guru, at least morning and evening, you do it like that.
[SPEAKER_00]: At other times, you feel like repeating the mantra, repeat the mantra, you feel like doing Vedantic enquiry, studying, and definitely do that, why not?
[SPEAKER_00]: Mr. Nakhara says, I have heard these two approaches.
[SPEAKER_00]: Summarized as Soham and Dha Soham.
[SPEAKER_00]: Yes, Soham means I am he.
[SPEAKER_00]: Dha Soham means I am the servant of the Lord.
[SPEAKER_00]: The current says, the positive affirmation of repeating I'm Raman, this approach reminds me of the mantra in Kartokansha, it says, Atman chooses the one that chooses the Atman.
[SPEAKER_00]: Correct.
[SPEAKER_00]: Yes.
[SPEAKER_00]: How do we know that you're choosing the Atman?
[SPEAKER_00]: You moment to moment, choose the Atman, that when choose God, choose spirituality.
[SPEAKER_00]: And as Raman Krishna says, if that also is not possible, at least pray to the Lord, that please help me, the Divine Mother, Surienta to the Divine Mother,
[SPEAKER_00]: Yamunacharya, in a very beautiful group of Ramanujacharya.
[SPEAKER_00]: By the way, those who have been following news in India will know that
[SPEAKER_00]: So Ramanujah was born 1100 years ago.
[SPEAKER_00]: So he's the great Achaarya of Vishisthandvaita Vedanta.
[SPEAKER_00]: So a huge statue, one of the largest statues in the world has been inaugurated in India on Sri Ramanujah.
[SPEAKER_00]: Ramanujah is Guru, Yamuna Achaarya.
[SPEAKER_00]: He has a hymn of surrender to the Lord.
[SPEAKER_00]: there he expresses his helplessness.
[SPEAKER_00]: He says, I am aware that I have, that I stand before you my Lord, I am aware of my sins of what I am and I am so aware of my sins, I realize I am to ashamed to ask for forgiveness also.
[SPEAKER_00]: So, what you want to do with me to that with me?
[SPEAKER_00]: you do whatever you want to do with me.
[SPEAKER_00]: I am too ashamed to ask for forgiveness.
[SPEAKER_00]: So, let see the heights, I am sure he was the saint.
[SPEAKER_00]: He didn't commit any sins worthwhile.
[SPEAKER_00]: But he says he is so conscious of it and he says that I am too ashamed to ask for forgiveness also.
[SPEAKER_00]: Do with me what you will.
[SPEAKER_00]: Sanjita says, in this context, what is the exact difference between knowledge versus ignorance, which talk would take up and truth versus falsity, she would not say, isn't ignorance necessary rooted in falsity and knowledge in truth?
[SPEAKER_00]: True, but here ignorance and knowledge would be in ignorance of the self, knowledge will be the knowledge of the self-brumma gana, but one thing you cannot give up at this moment, even before long before enlightenment, you must try
[SPEAKER_00]: Because if I give up truth, then there is no way of knowing that I am one sadhu in Uttarakhand, someone who is also used to say this.
[SPEAKER_00]: Um, Abni Satjari Kostrikar Karna was very, very worried about it, it's a very heavy thing, and everything that means a very, very, very, very tremendously important thing to acknowledge
[SPEAKER_00]: what I am, my moral standards, my life, my thoughts, and you don't have to tell anybody, but don't deceive yourself.
[SPEAKER_00]: So that much truth one must hold on to.
[SPEAKER_00]: Bill says, please explain some more.
[SPEAKER_00]: If I say here is dipurities, the impurities, does this mean I no longer try to be pure?
[SPEAKER_00]: He is holding on to truth, seems to imply this.
[SPEAKER_00]: Now,
[SPEAKER_00]: It's not that I try to be, I do not try to be pure, do not try to be impure.
[SPEAKER_00]: I will keep on trying whatever I can, react, knowledge the fact that ultimately success in all of this, overcoming ignorance, getting knowledge, overcoming impurity, becoming pure, all of that, ultimately depends on the creativity of the Divine Mother.
[SPEAKER_00]: My main focus is now, mother and only mother.
[SPEAKER_00]: It's not that I'm trying to,
[SPEAKER_00]: do give up one and do the other.
[SPEAKER_00]: Now that I can't be pure, I'll now try my best to be in pure.
[SPEAKER_00]: No, he is giving up both, which means I'm not concerned about those things anymore.
[SPEAKER_00]: I will try to my best to do whatever is going on.
[SPEAKER_00]: That's not my thrust anymore.
[SPEAKER_00]: My thrust is to to take refuge at the feet of the mother.
[SPEAKER_00]: Prunalpateril says Bhagavad Gita verse 6.29,
[SPEAKER_00]: There is a difference between the this time and this is removed, recognize the one this.
[SPEAKER_00]: If this is realized in the concept of UPA, this seems to have no use.
[SPEAKER_00]: And in the concept of UPA, this is used just to appreciate the apartment as first step in Vedanta.
[SPEAKER_00]: Am I getting it in a right sense?
[SPEAKER_00]: Absolutely.
[SPEAKER_00]: In order to appreciate the reality of the non-dualself, first you introduce a little amount of duality there.
[SPEAKER_00]: There is the reality and there is the appearance.
[SPEAKER_00]: Reality is already there.
[SPEAKER_00]: You are that reality because of the appearance of these Upadhis body mind.
[SPEAKER_00]: I, my nature as existence consciousness bliss gets obscured and I think I am body mind.
[SPEAKER_00]: These body mind are appearances.
[SPEAKER_00]: Existence consciousness bliss is the reality.
[SPEAKER_00]: So, does it mean there are two things now?
[SPEAKER_00]: Such it on and the existence consciousness bliss one body mind and other things the Upadhis second?
[SPEAKER_00]: No.
[SPEAKER_00]: When the apparent duality is resolved, whatever is an appearance is nothing but such a down on the, you are getting it right correct.
[SPEAKER_00]: But this is a very good technique to point out the reality.
[SPEAKER_00]: Nila ji says, like King Janaka's dream is also a very powerful story of Shali Bhattra who offered key to a pious person when he was hungry and very poor.
[SPEAKER_00]: Later he got more wealth and even became king.
[SPEAKER_00]: However, once he realized he was in that even with all the wealth, he still had a king to obey and didn't have true freedom.
[SPEAKER_00]: He renounced all wealth, became a giant monk and achieved motion of correct, very beautiful story.
[SPEAKER_00]: Priya says is true that Sri Ramanajan Guru had philosophical differences, tremendous differences, that part has not yet come.
[SPEAKER_00]: It will come in the next couple of pages.
[SPEAKER_00]: Sri Ram Krishna will say about various paths that discussion is going to come up.
[SPEAKER_00]: And then he says that differences are inevitable and they're fine.
[SPEAKER_00]: So, Sri Ramanajya had a Guru, one of the Guru's was an Advaiti teacher.
[SPEAKER_00]: So, who totally disliked Sriramakrishna, I say Rama, who just besished on the Vedic interpretation, has a big fight between the two.
[SPEAKER_00]: So, that is there, where it's points of view and fights between different philosophical schools.
[SPEAKER_00]: Good.
[SPEAKER_00]: Oh, shanti shanti, shanti, hari hiumtatsap shriyama Krishna Ruparna-masthu.