[SPEAKER_01]: So in this class, we read and discuss the grasp of Sri Ramakrishna, which is the name given to the English translation of P.
[SPEAKER_01]: A 3-3 Ramakrishna Kathamwata, which is basically 3 Ramakrishna's teachings and conversations recorded and then later written and published by M. Mindranadhkupta.
[SPEAKER_02]: All right.
[SPEAKER_01]: Now, we were on 28 October 1882.
[SPEAKER_01]: So Ramakrishna is speaking with the Brahma devotees.
[SPEAKER_01]: And we are in the midst of that pretty long conversation, which 149, where I'm going to read one paragraph which I've already read,
[SPEAKER_01]: all trouble and moderation come to an end when the eye dies.
[SPEAKER_01]: You may indulge in silence of reasoning, but still the eye doesn't disappear.
[SPEAKER_01]: For people like you and me, it's good to have the feeling I am a lover of God.
[SPEAKER_01]: The Saguna Brahman is meant for the Bhaktas, in other words a Bhakta believes that God has attributes and reveals himself to men as a person as zooming forms.
[SPEAKER_01]: It is He who listens to our prayers, the prayers that you utter are directed to Him alone.
[SPEAKER_01]: You are Vaktas, not Gany's or Vedantists.
[SPEAKER_01]: It doesn't matter whether you accept God with form or not.
[SPEAKER_01]: It is enough to feel that God is a person who listens to our prayers, who creates, preserves and destroys the universe, and who is endowed with infinite power.
[SPEAKER_01]: It is easier to attain God by following the path of devotion.
[SPEAKER_01]: So let's look at this.
[SPEAKER_01]: This discussion was about knowledge and devotion.
[SPEAKER_01]: The original question was, does God have farm or is God without farm?
[SPEAKER_01]: And the question was not as deep as the answer, because remember the context, the Brahms who's very reform movement within Hinduism.
[SPEAKER_01]: And one of the concerns was, the Hindus worship images.
[SPEAKER_01]: And there's a reason why they are asking this question to Sri Ramakrishna.
[SPEAKER_01]: Because Sri Ramakrishna was well known as the worshiper, as a priest of Mother Kali, of Kali, in the temple of Daxi Neshwar.
[SPEAKER_01]: Now these Brahmers were against image worship and still they are till today.
[SPEAKER_01]: And so they were asking this question, does God have form or no form, but Sri Ramakrishna takes it much deeper, it takes to the question of what is the ultimate reality and then what is God, what are we, so ultimate reality is one unbroken existence consciousness places think of it, he says think of it as an ocean then what is God, he says in that ocean.
[SPEAKER_01]: due to the intense cold generated by the focus devotion of the devotee, the water freezes into various forms.
[SPEAKER_01]: So you have the different conceptions of God, some with forms, some without form, but there are all
[SPEAKER_01]: even the idea of a God without form of the wanted idea of a formless one, with the monotheistic God of Christianity, Judaism, Islam is all included within the personal God.
[SPEAKER_01]: One type of personal God is Saguna Brahman, Nirakara, formless with qualities, which is worshiped by Christians, by Jews, Muslims, and Hindus also.
[SPEAKER_01]: Another aspect is the same.
[SPEAKER_01]: So we've been a Brahman, God with qualities, with form from which comes the entire technology of, you know, depicting God in various forms and then symbols and images and so on.
[SPEAKER_01]: And all of them are second of Brahman.
[SPEAKER_01]: Nira Akhar, God without form is not, then it's going to be a Brahman of the way to be done.
[SPEAKER_01]: So that is far deeper and far more profound.
[SPEAKER_01]: You see, why not Nira Karah?
[SPEAKER_01]: Isn't that what Advaithan's talk about?
[SPEAKER_01]: No, not Advaithan.
[SPEAKER_01]: Advaithan, the absolute to the Advaithan is your own reality.
[SPEAKER_01]: That's to a machine.
[SPEAKER_01]: That's the word.
[SPEAKER_01]: There you can honestly say Aham Brahm has been.
[SPEAKER_01]: For the Nira Karah, Seguna Brahmman, of the Abrahamic religions, or in Hinduism, or the Brahms, for example.
[SPEAKER_01]: You can never say I am that.
[SPEAKER_01]: That's a personal God, it's a God to whom you are praying.
[SPEAKER_01]: So there's a these are different conceptions in the religions which the other religions apart from Advaita Vedanta other religions they stop at a personal God.
[SPEAKER_01]: They may have issues of God with form, without form, God, what are the qualities of God, what relationship we should have with God.
[SPEAKER_01]: But they are all dualistic and they are all based on bhakti.
[SPEAKER_01]: There's no other way.
[SPEAKER_01]: If you accept God and in a dualistic sense, there's a God really of this universe, a real universe he has created and we are tiny creatures in this universe and that's it.
[SPEAKER_01]: There's not an appearance, that's the end of it.
[SPEAKER_01]: That's the final truth.
[SPEAKER_01]: Then in that case, we as tiny creatures will have a relationship of devotion to God.
[SPEAKER_01]: There's no other way.
[SPEAKER_01]: But Adwaita Vedanta goes much deeper than this and so does Mahayana Buddhism at least
[SPEAKER_01]: When you have always, when you have two, you are missing something deeper.
[SPEAKER_01]: There must be some uniting reality underneath that.
[SPEAKER_01]: So when you have God in the individual or God world in the individual, there must be something which you are experiencing as this tired, God world and individual.
[SPEAKER_01]: And that's something is the ultimate reality, which is nirgonogram.
[SPEAKER_01]: Therefore, you the individual, I the individual, we can actually say in reality, we are Brahman, but that is the state of affairs.
[SPEAKER_01]: And then Saddam Krishna pointed out, notice there is no problem here, because that there is a good environment of the Advaitans, is the second environment of the devotees, because the water of the ocean is the water of the iceberg.
[SPEAKER_01]: There is no difference.
[SPEAKER_01]: Similarly, the personal God just has a name and a form and qualities.
[SPEAKER_01]: What are the characteristics of personal God?
[SPEAKER_01]: Creator of the universe, preserve, destroyer of the universe, a strishty, sthiti, laya, which the Hindus understand as Shiva as Brahmhabi Shnuma-eshwar.
[SPEAKER_01]: So on.
[SPEAKER_01]: But also, all pervasive, all knowing,
[SPEAKER_01]: just loving, beneficial, these are all qualities of each or our God, seguna Brahman.
[SPEAKER_01]: And the devotee is worshiping God.
[SPEAKER_01]: So the God that the devotee worships as a personal God, as Krishna, as the Rama, as Vishnu, or as the God of the Christians, or the Jews, it is the same reality as the Nirguna Brahman, with an imposition of name and form.
[SPEAKER_01]: All right.
[SPEAKER_01]: All trouble and botheration come to an end when the eye dies.
[SPEAKER_01]: You may indulge in thousands of reasoning, but still the eye doesn't disappear.
[SPEAKER_01]: For people like you and me, it's good to have the feeling I am a lover of God.
[SPEAKER_01]: Now, when the eye dies, all trouble and botheration comes to an end.
[SPEAKER_01]: When does the eye die?
[SPEAKER_01]: When?
[SPEAKER_01]: Upon the realization that I am Brahman.
[SPEAKER_01]: then the eye dies, but even then only in samadhi will the eye not be experienced.
[SPEAKER_01]: As long as the body remains, the mind remains, even the enlightened person who has given Bhukta, will come back experience the body mind and experience the world, only that person will have full knowledge that I am Brahman and the world is an appearance in me, Brahman.
[SPEAKER_01]: In this body mind also is an appearance in me.
[SPEAKER_01]: This life also is an then, the life will manifest the divine qualities.
[SPEAKER_01]: Siddhartha Pragyan, Devan Mukta, which is a Gita Krishna has said.
[SPEAKER_01]: Now,
[SPEAKER_01]: In that case, also, the eye will remain.
[SPEAKER_01]: Serum Krishna says, the eye will come back, but it cannot bind that person.
[SPEAKER_01]: For us, the eye binds us.
[SPEAKER_01]: Binds us means when we feel eye, we feel identified with this body, mind, we feel, I am this person.
[SPEAKER_01]: And everything else, likes, dislikes, the personal story, my difference from others, liking's and dislikes.
[SPEAKER_01]: What I want in this life, all my narrative of my personal story, everything jumps on me then.
[SPEAKER_01]: It's all connected to that small eye and I have no way of escaping from it.
[SPEAKER_01]: But the enlightened person, even though the eye appears, the eye appears as an object.
[SPEAKER_01]: And the enlightened person can say, as I am not this body, as I am not this breath, body is there.
[SPEAKER_01]: It is appearing.
[SPEAKER_01]: There means it's an appearance.
[SPEAKER_01]: Breath is appearing.
[SPEAKER_01]: Thoughts are appearing.
[SPEAKER_01]: I'm not this mind.
[SPEAKER_01]: I'm not even this intellect which is doing all this understanding.
[SPEAKER_01]: Shankaracharya sings, Manobuddhya-hankarachit-tani-naam, why these are all appearances in me?
[SPEAKER_01]: Then who am I?
[SPEAKER_01]: Siddharanda-ru-paha-shivoham-shivoham.
[SPEAKER_01]: So this is the state how the enlightened person deals with the eye.
[SPEAKER_01]: The eye will still appear for the enlightened person.
[SPEAKER_01]: The enlightened person deals with the eye in this way.
[SPEAKER_01]: The ghani will deal with it.
[SPEAKER_01]: How does the devotee deal with the eye?
[SPEAKER_01]: Sri Ramakrishna says, it is good to have the feeling I am a lover of God.
[SPEAKER_01]: Sri Ramakrishna says that I am the servant of God.
[SPEAKER_01]: Lord is my master, I am the servant.
[SPEAKER_01]: And the Lord is my father or my mother, I am the child.
[SPEAKER_01]: Lord is my mother and I am the child that was the attitude of Sri Ramakrishna.
[SPEAKER_01]: Opposite cannot be.
[SPEAKER_01]: But I am the mother or father and the Lord is my child.
[SPEAKER_01]: So when you have a baby Krishna or the baby Rama or the baby Jesus, that's the technological spiritual technology behind it.
[SPEAKER_01]: So you can direct your feelings of the motherly love, the paternal love towards God.
[SPEAKER_01]: That is how a Bhaktav will deal with the eye.
[SPEAKER_01]: I am not dispersing with my personal ambitions and my failures and my successes and my ego.
[SPEAKER_01]: That is being tied to the ego.
[SPEAKER_01]: But now he is using the ego as I am servant of God, I am the child of God, or I am the mother of God, or the father of God, and God is my child.
[SPEAKER_01]: In all these ways, the eye is now connected to God.
[SPEAKER_01]: Sri Ramakrishna calls this the ripe ego.
[SPEAKER_01]: Unripe ego connected to body mind, this little person, ripe ego connected to God.
[SPEAKER_01]: that's why Sri Ram Krishna says, for you and me it's good to have the feeling I am a lover of God, literally does the eye ever disappear.
[SPEAKER_01]: You see disappears in some of the disappears for the enlightened person, for the rest of us it disappears when we go into deep sleep, but that is of no use because it will come back with full force.
[SPEAKER_01]: Enlightened person in Samadhi does not experience the eye, not attached, not identified, not attached to eye.
[SPEAKER_01]: Not in Samadhi, what is called Vythanga, back to this world of appearance, not identified with the eye, but will experience the eye.
[SPEAKER_01]: That's what's Ram Krishna say, the eye will again reappear.
[SPEAKER_01]: Not only eye, mind will reappear, body will reappear, but there's no reality attached to any of that.
[SPEAKER_01]: The Buddhists have a nice term for this.
[SPEAKER_01]: They call it water moon.
[SPEAKER_01]: It's a old Sanskrit term, a jala jandra.
[SPEAKER_01]: So what is the nature of this world?
[SPEAKER_01]: This whole world you are seeing, this body that you are experiencing, this thoughts you are experiencing, what is the nature of them?
[SPEAKER_01]: We say they are empty, empty in what sense, like a water moon.
[SPEAKER_01]: Suppose you see the full moon reflected in the water.
[SPEAKER_01]: Now forget the original full moon.
[SPEAKER_01]: Just see the reflected moon.
[SPEAKER_01]: It looks like a moon in that lake, big shining moon.
[SPEAKER_01]: But what is there in that moon?
[SPEAKER_01]: No moon is there.
[SPEAKER_01]: Not even a little bit of the moon is there.
[SPEAKER_01]: But it looks like the moon.
[SPEAKER_01]: It shines like the moon.
[SPEAKER_01]: It even radiates light like the moon.
[SPEAKER_01]: Everything is especially if the water of the lake is steady.
[SPEAKER_01]: It will just look like a real moon.
[SPEAKER_01]: there is no waves.
[SPEAKER_01]: So, but it is there is nothing there.
[SPEAKER_01]: You may say, no, no, but it is water, water is there.
[SPEAKER_01]: It is the moon is appearing in the water.
[SPEAKER_01]: So, the reality of that moon, water moon is water, is this all right?
[SPEAKER_01]: Are you following me?
[SPEAKER_01]: So, what is the reality?
[SPEAKER_01]: If you actually investigate that water moon, the water moon is, remember what I am talking about, moon reflected in the water.
[SPEAKER_01]: If you investigate that water moon, if you go and try to touch it, you will find water, your hand will become wet.
[SPEAKER_01]: So, water there.
[SPEAKER_01]: That is what the Advaitin will say.
[SPEAKER_01]: There is no word, no body, mind, person.
[SPEAKER_01]: It is only existence, consciousness, place with names and forms like a movie playing.
[SPEAKER_01]: If you investigate it, you will find this isness, awareness, everywhere.
[SPEAKER_01]: Buddhist will not say that.
[SPEAKER_01]: Buddhist will say, it is the world is like a water moon.
[SPEAKER_01]: then what is the water then they will not go there.
[SPEAKER_01]: They'll just say the world by the universe which appears is empty.
[SPEAKER_01]: There is no reality to it.
[SPEAKER_01]: That much.
[SPEAKER_01]: And there's a there's a I'm getting diverted from the topic but there's a good reason for that.
[SPEAKER_01]: You know what happens in a Dwight or the problem will be the moment I say look the world universe is like a water moon.
[SPEAKER_01]: There's no reality to it.
[SPEAKER_01]: It only appears like that.
[SPEAKER_01]: It's only shining in the water.
[SPEAKER_01]: There is no real moon
[SPEAKER_01]: It is all water, similarly, this whole universe is shining, it's revealing, you can see it, it's experiencing it, but it is no real universe out there, it is all consciousness, all isness.
[SPEAKER_01]: What is implanted in our mind will be, oh, just like there is no moon, but there is water there, similarly here is a world, but there is no world, there is Brahman here.
[SPEAKER_01]: It is consciousness here.
[SPEAKER_01]: I mean, yes, isn't it so?
[SPEAKER_01]: No, that's a misconception.
[SPEAKER_01]: That's what the Buddhists are trying to avoid.
[SPEAKER_01]: There is no Brahman consciousness out there.
[SPEAKER_01]: There is no out there also.
[SPEAKER_01]: Reality, what is Brahman or consciousness suchi daan in the is not at all objective.
[SPEAKER_01]: There is not
[SPEAKER_02]: the drishty of the dresta.
[SPEAKER_02]: It is just your seeing.
[SPEAKER_02]: It is like saying dream.
[SPEAKER_01]: There is no all the people and the places and all you saw in the dream or nothing.
[SPEAKER_01]: It is only mind.
[SPEAKER_01]: But is it true?
[SPEAKER_01]: In the dream, suppose you see a tree, somebody tells you, there is no tree here, it is only the mind, you are dreaming, your mind is appearing as a tree.
[SPEAKER_01]: Now, suppose you try to investigate that tree, cut it open or pierce it or touch it, will you find the mind there?
[SPEAKER_01]: No.
[SPEAKER_01]: Similarly, if you investigate the objects in the world, you will not find Brahman there.
[SPEAKER_01]: So there's nothing.
[SPEAKER_01]: No, that also they are not saying.
[SPEAKER_01]: They will keep quiet there.
[SPEAKER_01]: If you can regard these universe as a water mole, actually experientially if you try to feel it, you will become deeply absorbed in your real nature, what they call the Buddha nature, what we call pure consciousness.
[SPEAKER_01]: Anyway, that's completely beside the point.
[SPEAKER_01]: So the Ramakrishna is taking us on a different track.
[SPEAKER_01]: He's saying, instead of doing all these things, water, moon, or world is false and all that, just say that the God who appears as a person is like the iceberg, made of the same water which the ocean is made of.
[SPEAKER_01]: You, the pure consciousness, not at all objective, is now appearing objectively as personal God.
[SPEAKER_01]: And you the individual, please set up a relationship with the personal God.
[SPEAKER_01]: It will work.
[SPEAKER_01]: It will give you peace of mind.
[SPEAKER_01]: He says, I am a lover of God.
[SPEAKER_01]: This God is meant for bhaktas, for as he says.
[SPEAKER_01]: He is talking to the Brahma devotees.
[SPEAKER_01]: Because they thought they were Vedampis.
[SPEAKER_01]: They are not.
[SPEAKER_01]: They are.
[SPEAKER_01]: They think because we worship Brahman, we are using the word Brahman, and Athman, as long as you do not regard the world as an appearance, as long as you do not regard yourself as Brahman.
[SPEAKER_01]: One test of being an Advaiti is Ahamraam, as long as you do not regard yourself as Brahman, you are not a Vedantist, you are a devotee.
[SPEAKER_01]: So, can you regard yourself as Brahman and still be a devotee?
[SPEAKER_01]: Of course, why not?
[SPEAKER_01]: You can regard yourself Brahman in reality and like Hanuman, he's an Advaitan and he can happily be a devotee.
[SPEAKER_01]: There's no problem.
[SPEAKER_01]: Can you be a devotee and regard yourself as Brahman?
[SPEAKER_01]: Not necessarily.
[SPEAKER_01]: The other way around doesn't work in all the dualistic schools of Vedanta, Dwaita, Vishish-Tadwaita, Dwaita, Dwaita, Siddharth-Dwaita, they will stop with God and devotion, they'll never go to I am Brahman.
[SPEAKER_01]: Let's not allow it.
[SPEAKER_01]: Then he says, God listens to our prayers.
[SPEAKER_01]: The prayers that you utter are directed to Him alone.
[SPEAKER_01]: People ask, if I am Raman, how can I pray to God?
[SPEAKER_01]: Because I am God.
[SPEAKER_01]: Yes, if you are Raman, then you and God are out of the picture.
[SPEAKER_01]: Only Raman exists.
[SPEAKER_01]: The question of prayer will not arise.
[SPEAKER_01]: The moment you say, how can I pray to God?
[SPEAKER_01]: You are already back in your identity as an individual being.
[SPEAKER_01]: and then you can pray to God.
[SPEAKER_01]: What is the problem?
[SPEAKER_01]: If you are taking up the role, if see the two ways it's possible, either you are a journey acting as an individual, then you can then the reality will act as God and you can have a beautiful but imagined devotion to with God, relationship.
[SPEAKER_01]: Or you have no idea, no interest in being a journey, you just want to love God.
[SPEAKER_01]: I am this individual, nothing more than this and God is the lot of the universe.
[SPEAKER_01]: Fine,
[SPEAKER_01]: You can have non-dwellistic devotion.
[SPEAKER_01]: You can have dualistic devotion.
[SPEAKER_01]: Then he says, you are Bhaktas, not Gany's or Vedantists.
[SPEAKER_01]: They thought they were Gany's, they are not.
[SPEAKER_01]: What about your original question?
[SPEAKER_01]: God with form or God without form?
[SPEAKER_01]: He says, it's an immaterial, because it's a superficial question.
[SPEAKER_01]: It doesn't matter whether you accept God with form or not.
[SPEAKER_01]: It's huge, huge and cry for thousands of years.
[SPEAKER_01]: Don't worship image, don't God does not have form, God is formless, so and so forth, nonsense.
[SPEAKER_01]: It's nonsense.
[SPEAKER_01]: It's kind of, it's a kind of fanaticism, and the very primitive kind of fanaticism.
[SPEAKER_01]: From an Advaitic perspective, or even from a dualistic perspective, from the Hindu perspective, all of these are ways.
[SPEAKER_01]: Yes, it is a problem if you regard that particular image as God.
[SPEAKER_01]: that grieve an image is God, no, no, no, not in that sense.
[SPEAKER_01]: But as a symbol of God, as an occasion to worship God, as that formless reality, assuming a form for worship, perfectly on right, nothing wrong with it.
[SPEAKER_01]: So Sri Ram Krishna dismisses the whole idea.
[SPEAKER_01]: It doesn't matter whether you accept God with form or not.
[SPEAKER_01]: Suppose that after all this talks to somebody, says, I don't accept this.
[SPEAKER_01]: Fine.
[SPEAKER_01]: That's also perfectly alright.
[SPEAKER_01]: It is enough.
[SPEAKER_01]: This is what is necessary.
[SPEAKER_01]: It is enough to feel that God is a person with a capital P, who listens to out prayers, who creates, preserves and destroys the universe, and who's endowed with infinite power, perfect definition of the God of religion.
[SPEAKER_01]: Theistic God, second abrahman, ishwara, one.
[SPEAKER_01]: What is the definition of God?
[SPEAKER_01]: Creator, preserver, a destroyer of this universe.
[SPEAKER_01]: What is the point?
[SPEAKER_01]: Why is only bringing universe and all?
[SPEAKER_01]: Because remember, our quest is to find what is the cause of all of this?
[SPEAKER_01]: What's going on here?
[SPEAKER_01]: If you direct this quest outwards to the universe, you will come to God.
[SPEAKER_01]: If you direct this quest inwards, you will come to Atma.
[SPEAKER_01]: What is Atma?
[SPEAKER_01]: Wait, wait, wait, wait.
[SPEAKER_01]: What is it?
[SPEAKER_01]: It's say Brahman is equal to Atma.
[SPEAKER_01]: It's the same reality
[SPEAKER_01]: So, what is the reality behind the universe?
[SPEAKER_01]: The one which creates, deserves, and destroys the universe.
[SPEAKER_01]: Bremusutra says, Jan Mahadeya Siyataha, that from which the creation, preservation, and destruction of the universe take place, that is Brahman.
[SPEAKER_01]: So, that is the God of religion.
[SPEAKER_01]: That is Sarguna Brahman.
[SPEAKER_01]: What else?
[SPEAKER_01]: Obviously, if somebody, some power can create preserve and destroy the whole universe, God is endowed with infinite power.
[SPEAKER_01]: Everything is possible for God.
[SPEAKER_01]: We're everything here is in the realm of God.
[SPEAKER_01]: And then what else?
[SPEAKER_01]: What good is it to us?
[SPEAKER_01]: God listens to our prayers.
[SPEAKER_01]: God loves us.
[SPEAKER_01]: God is on our side.
[SPEAKER_01]: And we are in the care of God.
[SPEAKER_01]: If you recognize it, it's a great peace.
[SPEAKER_01]: We don't recognize it.
[SPEAKER_01]: Then he says, it is easier to attain God by following the path of devotion.
[SPEAKER_01]: Why so?
[SPEAKER_01]: Because of these reasons, which we just discussed.
[SPEAKER_01]: It is our nature.
[SPEAKER_01]: We, as Bhaktas, it does not require us to investigate and deconstruct our own naturally presented feeling that I am this little person.
[SPEAKER_01]: It's difficult to investigate like this.
[SPEAKER_01]: Our nature is to go outwards.
[SPEAKER_01]: All right.
[SPEAKER_01]: Go outwards.
[SPEAKER_01]: You will find there you find God.
[SPEAKER_01]: It is easier to attain God by following the path of devotion.
[SPEAKER_01]: Next, Brahma Devotee.
[SPEAKER_01]: Sir, is it possible for one to see God if, if so, why can't we see him?
[SPEAKER_01]: See all these problems come out.
[SPEAKER_01]: The moment you say that God is the reality out there, someone will say, I can't see God, I don't believe in God.
[SPEAKER_01]: If it is out there, then whatever is out there can be seen.
[SPEAKER_01]: You're seeing hearing, spelling, tasting, touching, all the instruments reveal it.
[SPEAKER_01]: So God is out there.
[SPEAKER_01]: God should be able to experience God in some way.
[SPEAKER_01]: Notice, if you are seeking pure consciousness, you will never have this question.
[SPEAKER_01]: Can I see pure consciousness?
[SPEAKER_01]: Can I smell or taste or touch pure consciousness?
[SPEAKER_01]: No, you will never have this question.
[SPEAKER_01]: It will not bother you.
[SPEAKER_01]: The question itself will not come to your mind, if you will, your question will be, how do I realize that I am pure consciousness, how do I stay there, how do I live my life from that perspective, those questions will come.
[SPEAKER_01]: But this question will never come to you, how can I see pure consciousness?
[SPEAKER_01]: Brahma devotee, is it possible for one to see God, if so, why can't we see Him?
[SPEAKER_01]: Master, yes, he can surely be seen, one can see his forms, and his formless aspect as well.
[SPEAKER_01]: How can I explain that to you?
[SPEAKER_01]: Grammar devotee.
[SPEAKER_01]: What are the means by which one can see God?
[SPEAKER_01]: Master, can you weep for him with intense longing of heart, men shed a jug full of tears for the sake of the children, for their wives, or for money?
[SPEAKER_01]: Why is he mentioning here?
[SPEAKER_01]: Because remember, this Ramodewati is the whole group of men who had come, so he's from their perspective, he's saying.
[SPEAKER_01]: But who heeps for God?
[SPEAKER_01]: So long as the child remains engrossed with its toys, the mother looks after her cooking and other household duties.
[SPEAKER_01]: But when the child no longer relishes the toys, it throws them aside and yells for its mother.
[SPEAKER_01]: Then the mother takes the rice pot down from the earth, runs in haste, and takes the child in our arms.
[SPEAKER_01]: Brahma Devotee.
[SPEAKER_01]: Sir, why are there so many different opinions about the nature of God?
[SPEAKER_01]: Some say that God has formed, while others say that He is formless.
[SPEAKER_01]: Again, those who speak of God with form, tell us about his different forms.
[SPEAKER_01]: Why all this controversy?
[SPEAKER_01]: Master.
[SPEAKER_01]: A devotee thinks of God as he sees him.
[SPEAKER_01]: In reality there is no confusion about God.
[SPEAKER_01]: God explains all these to the devotee if the devotee only realizes him somehow.
[SPEAKER_01]: You haven't said your foot in that direction.
[SPEAKER_01]: How can you expect to know all about God?
[SPEAKER_01]: Listen to a story.
[SPEAKER_01]: Once a man entered a wood and saw a small animal on a tree, he came back and told another man that he had seen a creature of a beautiful red color on a certain tree.
[SPEAKER_01]: The second man replied, when I went into the wood, I also saw the animal.
[SPEAKER_01]: But why do you call it red?
[SPEAKER_01]: It is green.
[SPEAKER_01]: Another man who was present, contradicted them both and insisted that it was yellow.
[SPEAKER_01]: presently others arrived and contented that it was grey, violet, blue, and so forth, and so on.
[SPEAKER_01]: A class they started quarreling among themselves to settle the dispute they all went to the tree.
[SPEAKER_01]: They saw a man sitting under it on being asked, he replied, yes, I live under this tree, and I know the animal very well.
[SPEAKER_01]: all your descriptions are true.
[SPEAKER_01]: Sometimes it appears red, sometimes yellow and at other times blue, violet, gray and so forth.
[SPEAKER_01]: It is a chameleon and sometimes it has no color at all.
[SPEAKER_01]: Now it has a color and now it has none.
[SPEAKER_01]: in light manner.
[SPEAKER_01]: So this is called Drishthan the example in Sanskrit, Drishthan the example is used to teach something which is a little difficult subtle.
[SPEAKER_01]: So you know something using what you know that master will not try to explain that subtle matter which we don't know yet.
[SPEAKER_01]: So the example is of the chameleon which can have multiple colors.
[SPEAKER_01]: In like manner, one who constantly thinks of God can know his real nature.
[SPEAKER_01]: He alone knows that God reveals himself to seekers, in various forms and aspects.
[SPEAKER_01]: God has attributes, then again, he has none.
[SPEAKER_01]: Only the man who lives under the tree knows the chameleon can appear in various colors, and he knows further that the animal at times has no color at all.
[SPEAKER_01]: It is the others who suffer from the agony of futile argument.
[SPEAKER_01]: Kabir used to say, the formless absolute is my father, and God with form is my mother.
[SPEAKER_01]: It's very much like Sri Ramakrishna, God with form, mother.
[SPEAKER_01]: And Sri Ramakrishna would not say, the formless absolute is my father.
[SPEAKER_01]: He would say, my mother, Kali alone is Brahman.
[SPEAKER_01]: Brahman and Kali are Abheda.
[SPEAKER_01]: The same reality.
[SPEAKER_01]: I'm reminded of the German mystic, my start a cart.
[SPEAKER_01]: Not today's a cart only.
[SPEAKER_01]: My start a cart who lived over 500 years ago.
[SPEAKER_01]: He said, very interesting point.
[SPEAKER_01]: those who seek to see God in some special way, they will obtain that special way, but they will not get God.
[SPEAKER_01]: So, if somebody is too much attached, I think only Advaita is correct, or Buddhism is correct, or dualistic, Dwaita, devotion is correct.
[SPEAKER_01]: Then they will get that particular philosophy, they will not get God.
[SPEAKER_01]: another sadhu in Uttarakhand said, if you are too much struck to, he is a committed non-dualist.
[SPEAKER_01]: If you are too much attached to Adwaita Vad, the philosophy of Adwaita.
[SPEAKER_01]: So, Adwaita Vadimilaya, but Adwaita Bermanimilaya, if you are too intent on the philosophy of Adwaita Vedanta, then
[SPEAKER_01]: You will get the philosophy of Advaita Vyata Vyata, but you will not get the Advaita Brahman means the non-dual Brahman, you will get non-dualism, but you will not get the non-dual reality.
[SPEAKER_01]: The non-dual reality spins over all frameworks.
[SPEAKER_01]: It is infinite.
[SPEAKER_01]: Siddharma Krishna says that one should not draw a limit to what God is.
[SPEAKER_01]: Einstein once said that God does not play dice.
[SPEAKER_01]: His famous argument against quantum mechanics, I think, against quantum theory.
[SPEAKER_01]: God does not play dice.
[SPEAKER_01]: It didn't want the universe to be probabilistic.
[SPEAKER_01]: He wanted it to be deterministic.
[SPEAKER_01]: And the reply from, if I'm not wrong,
[SPEAKER_01]: which means, since very much like Sri Ramakrishna, you are trying to limit God, you are trying to say that God can be like this, which means, which you, by which you mean, it can't be anything else.
[SPEAKER_01]: Beautiful saying from Kabir, the formless absolute is my father and God with form is my mother.
[SPEAKER_01]: God reveals Himself in the form which His devotees love most.
[SPEAKER_01]: His love for the devotee knows no bounds.
[SPEAKER_01]: It is written in the Purana that God has used the form of Rama for His heroic devotee, Hanuman.
[SPEAKER_01]: The forms and aspects of God disappear when one discriminates in accordance with the Vedanta philosophy.
[SPEAKER_01]: The ultimate conclusion of such discrimination is that drama and alone is real and the world of names and forms is illusory.
[SPEAKER_01]: It is possible for a man to see the forms of God or think of him as a person only so long that he is conscious that he is a devotee.
[SPEAKER_01]: From the standpoint of discrimination, there is ego of a devotee, keeps him a little away from God.
[SPEAKER_01]: Notice, again and again, he is saying that the God of the Bhaktar is the same reality as the Absolute Brahman, the water of the iceberg is the same water of the ocean, but again and again he is saying to the devotee, as long as one is the devotee, when the son of knowledge arises, the forms will melt away, a classical Advaitan committed non-dolace will immediately catch this.
[SPEAKER_01]: and go further and say, so ultimately it's coming back to the point of classical adhoitaveda that yes, technically speaking, philosophically speaking, logically speaking, only reality is the absolute and that's the very meaning of saying the using the word absolute.
[SPEAKER_01]: I think that that must be the only reality.
[SPEAKER_01]: Okay.
[SPEAKER_01]: And Sri Ramakrishna here says,
[SPEAKER_01]: Then God is real for you.
[SPEAKER_01]: The world is real for you.
[SPEAKER_01]: There's the non-dualist, driven muktan, light and person, not have an ego.
[SPEAKER_01]: Didn't you say that they also have ego also appears in the body mind if you're C. Yes, but for the non-dualist ego, mind, body, world are not real.
[SPEAKER_01]: So that is not retaining the ego.
[SPEAKER_01]: So retaining the appearance of an ego.
[SPEAKER_01]: Do you know why images of Krishna or Kali are three and half cubits high because of distance?
[SPEAKER_01]: again on account of distance the sun appears to be small, but if you go near it you will find the sun so big you won't be able to comprehend it.
[SPEAKER_01]: Why have images of Kishnar, Kali and Kali are dark blue color?
[SPEAKER_01]: That is on account of distance, like a water of a lake, which appears green, blue or black from a distance.
[SPEAKER_01]: Go near, take the water in the palm of your hand and you will find that it has no color.
[SPEAKER_01]: The sky also appears blue from a distance.
[SPEAKER_01]: Go near and you will see it has no color at all.
[SPEAKER_01]: You see, not from a distance.
[SPEAKER_01]: If I go close to the image of curly or image of Krishna, it's still blue.
[SPEAKER_01]: Yes, but what he means is it's symbolic.
[SPEAKER_01]: You are seeing the reality, you're experiencing the reality at a distance.
[SPEAKER_01]: That's why the image is colored blue.
[SPEAKER_01]: That's why the image is small, which is to give a meaning of that image is that we are seeing reality from a distance.
[SPEAKER_01]: it's your real nature.
[SPEAKER_01]: Therefore, I say that in the light of Vedantic reasoning, Brahman has no attributes.
[SPEAKER_01]: Notice here, he has switched.
[SPEAKER_01]: He is saying therefore, I say earlier, you think the Vedantic say this.
[SPEAKER_01]: We are bhaktas.
[SPEAKER_01]: You and I, it's good for us to be.
[SPEAKER_01]: You, I am the devotee of God and the lover of God.
[SPEAKER_01]: Now he is saying, I say in the light of reasoning,
[SPEAKER_01]: Raman has no attributes.
[SPEAKER_01]: The real nature of Raman cannot be described.
[SPEAKER_01]: So long as your individuality is real, the world is also real.
[SPEAKER_01]: And equally real are the different forms of God, and the feeling that God is a person.
[SPEAKER_01]: So to the Jeevan Mukta, who comes back in the form of body and his experience in the world, so it seems to be an individual, is that individuality not real?
[SPEAKER_01]: No, the individuality appears to the G1 Mukta, but it's not real, because G1 Mukta has an intuition, is an understanding or realization of Brahman from that perspective, even his or her own individuality is not real.
[SPEAKER_01]: It's an appearance.
[SPEAKER_01]: It's perfectly all right, if the individuality dies tomorrow, it has no problem with the individuality continues to exist, no problem at all.
[SPEAKER_01]: the real nature of Brahman cannot be described.
[SPEAKER_01]: As long as individuality is real means, I don't see anything deeper than that individuality.
[SPEAKER_01]: In that case, it's good to hold on to God.
[SPEAKER_01]: I read about all this pure consciousness, water moon in the water and all that is all that's nice, but it doesn't feel real.
[SPEAKER_01]: I don't get it.
[SPEAKER_01]: The typical objection is, I see the world, I see the body, how can it not be real?
[SPEAKER_01]: But what will the Advaiting see to that?
[SPEAKER_01]: What will they say to that?
[SPEAKER_01]: Notice your language, I see the word, and then you investigate.
[SPEAKER_01]: Ah, so the experience of the word is dependent upon your seeing, hearing, smelling, tasting, touching.
[SPEAKER_01]: But what is it then where is this experience going on in consciousness?
[SPEAKER_01]: And do you investigate further?
[SPEAKER_01]: The whole thing will again collapse back to you, the consciousness.
[SPEAKER_01]: Just see the proof that we try to give for the reality of the world.
[SPEAKER_01]: The world was real, we would have said, what is real?
[SPEAKER_01]: But notice, even for the reality of the world, the proof lies with you, you're seeing.
[SPEAKER_01]: How interesting.
[SPEAKER_01]: The problem is, the outward oriented mind.
[SPEAKER_01]: We'll say, so what I do trying to say, I don't understand, because the mind just refuses to turn towards oneself.
[SPEAKER_01]: That's the problem.
[SPEAKER_01]: Now he says, yours is the path of bhakti.
[SPEAKER_01]: That is very good.
[SPEAKER_01]: It is an easy path.
[SPEAKER_01]: So if somebody has this path of bhakti, there is no problem.
[SPEAKER_01]: What about Advaita Vedanta?
[SPEAKER_01]: You need not bother about it.
[SPEAKER_01]: Or even better.
[SPEAKER_01]: In our, in our, you know, order, you can see from Sri Ramakrishna also, all streams are accepted, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwaita, adwait
[SPEAKER_01]: But if you are a follower of Ramakrishna Vivekananda, don't misunderstand with it.
[SPEAKER_01]: It is part of your tradition.
[SPEAKER_01]: And it's completely, you see, it's completely approved by Sri Ramakrishna.
[SPEAKER_01]: Yours is the path of Bhakti.
[SPEAKER_01]: That is very good.
[SPEAKER_01]: It is an easy path.
[SPEAKER_01]: Who can fully know the infinite God?
[SPEAKER_01]: And what need is there of knowing the infinite?
[SPEAKER_01]: Having attained this rare human birth, my supreme need is to develop love for the lotus feet of God.
[SPEAKER_01]: If a jug of water is enough to remove my thirst, why should I measure the quantity of water in your lake?
[SPEAKER_01]: I become drunk on even half a bottle of wine.
[SPEAKER_01]: What is the use of my calculating the quantity of liquor in the tavern?
[SPEAKER_01]: What is the need?
[SPEAKER_01]: What is there?
[SPEAKER_01]: What need is there of knowing the infinite?
[SPEAKER_01]: You cannot actually.
[SPEAKER_01]: The various states of the mind of the Brahma-Gyani are described in the Vedas.
[SPEAKER_01]: The path of knowledge is extremely difficult.
[SPEAKER_01]: One cannot obtain Gyana.
[SPEAKER_01]: If one has the least trace of worldliness and the slightest attachment to less than gold, that is, this is not the path of the Kaliyuga.
[SPEAKER_01]: The Vedas speak of seven planes, where the mind dwells, when the mind is immersed in worldliness, it dwells in the three lower planes at the level, at the organ of generation, and the organ of evacuation.
[SPEAKER_01]: In that state of mind, in that state, the mind loses all its higher visions.
[SPEAKER_01]: It brews only on lust and gold.
[SPEAKER_01]: The fourth plane of the mind is at the heart.
[SPEAKER_01]: When the mind dwells there, one has the first glimpse of spiritual consciousness.
[SPEAKER_01]: One sees light all around, such a man perceiving the divine light, becomes speechless with wonder and says, ah, what is this?
[SPEAKER_01]: What is this?
[SPEAKER_01]: his mind does not go downward to the objects of the world.
[SPEAKER_01]: The fifth plane of the mind is at the throat.
[SPEAKER_01]: When the mind reaches this aspirin becomes free from all ignorance and illusion, it does not enjoy talking or hearing about anything but God.
[SPEAKER_01]: If people talk about worldly things, he leaves the place at once.
[SPEAKER_01]: The sixth plane is at the forehead.
[SPEAKER_01]: When the mind reaches it,
[SPEAKER_01]: But even then, a little trace of ego remains at the sight of that incomparable beauty of God's form, one becomes intoxicated and rushes forth to touch and embrace it, but one doesn't succeed.
[SPEAKER_01]: It is like the light inside a lantern.
[SPEAKER_01]: One feels as if one could touch the light, but one cannot on account of the pain of glass.
[SPEAKER_01]: In the top of the head is the seventh plane, when the mind rises there, one goes into Samadhi.
[SPEAKER_01]: When the Brahma Ghani directly perceives Brahma.
[SPEAKER_01]: But in that state, his body does not last many days.
[SPEAKER_01]: He remains unconscious of the outer world.
[SPEAKER_01]: If milk is poured into his mouth, it runs out.
[SPEAKER_01]: Dwelling on this plane of consciousness, he gives up his body in 21 days.
[SPEAKER_01]: That is the condition of the
[SPEAKER_01]: But he also is the path of devotion.
[SPEAKER_01]: That is a very good and easy path.
[SPEAKER_01]: Once a man said to me, Sir, can you teach me quickly the thing you call Samadhi all laugh?
[SPEAKER_01]: After a man has attained Samadhi all his actions drop away all devotional activities such as worship, japa and the like as well as all worldly duties, sees to exist for such a person.
[SPEAKER_01]: At the beginning, there is much ado about work, as a man progresses towards God.
[SPEAKER_01]: The outer display of his work becomes less and less.
[SPEAKER_01]: So much so that he cannot even sing the names and glories of God.
[SPEAKER_01]: So here, work actually, word he used to scour him, but what he meant was ritualistic worship.
[SPEAKER_01]: So worship of God, external.
[SPEAKER_01]: So that becomes less and less.
[SPEAKER_01]: And then he cannot even sing the glories of God.
[SPEAKER_01]: To Shivnaath, as long as you were not here at the meeting, people talked a great deal about you and discussed your virtues, but no sooner did you arrive here than all that stopped.
[SPEAKER_01]: Now the very site of you makes everyone happy.
[SPEAKER_01]: People now simply say, ah, here is Shivnaath Babu.
[SPEAKER_01]: All other talk about you has stopped.
[SPEAKER_01]: After attaining samadhi, I once went to the gauges to perform turpun, that is the ritual which traditional Hindu will perform.
[SPEAKER_01]: But as I took water in the palm of my hand, it rickled down through my fingers, we being as said to haladari cousin, what is this, haladari replied,
[SPEAKER_01]: After the vision of God, such duties as the performance of Tharpun, drop away.
[SPEAKER_01]: In the ketan, the devotee first sings Nithai Amar Matahati.
[SPEAKER_01]: Put note, my Nithai dances like a mad elephant.
[SPEAKER_01]: So, this is reference to Nithyananda and Chaitanya.
[SPEAKER_01]: So, as the devotee devotional mode deepens, he simply sings Hati, Hati next, all he can sing is Hati and last of all, he simply sings Hati and goes into Samadhi.
[SPEAKER_01]: The man who has been singing all the while, then becomes speechless.
[SPEAKER_01]: Again, at a feast, given to the Brahmins, one first hears much noise of talking when the guests sit on the floor with leaf plates in front of them, much of the noise ceases, then only one hears the cry, bring some luchy, as they partake of the luchy and other dishes, three quarters of the noise subsides, when the curd, the last that is yogurt, the last course appears, one only hears the sound soup soup soup soup, the slurping, the slurping, the curd.
[SPEAKER_01]: As the guests eat the curd with their fingers, then there is practically no noise.
[SPEAKER_01]: Afterwards, all retired to sleep and absolute silence rains.
[SPEAKER_01]: Therefore, I say, at the beginning of religious life, a man makes much ado about work, but as his mind dies deeper into God, he becomes less active.
[SPEAKER_01]: Last of all, comes the renunciation of work followed by Samadhi.
[SPEAKER_01]: Generally, the body does not remain alive after the attainment of Samadhi, the only exceptions are stages such as Narada who keep their body alive, body is alive in order to bring spiritual life to others.
[SPEAKER_01]: It is also true of divine incarnations like Chaitanya.
[SPEAKER_01]: After the well is dug, one generally throws away the spade and the basket.
[SPEAKER_01]: but some keep them in order to help their neighbors.
[SPEAKER_01]: The great souls who retain their bodies after Samadhi feel compassion for the suffering of others.
[SPEAKER_01]: They are not so selfish as to be satisfied with their own illumination.
[SPEAKER_01]: You're well aware of the nature of selfish people.
[SPEAKER_01]: If you ask them to spit at a certain particular place, they won't.
[SPEAKER_01]: Let's did do you good.
[SPEAKER_01]: If you ask them to bring a sweet meat, work the scent from the store.
[SPEAKER_01]: They will perhaps lick it on the way back.
[SPEAKER_01]: Allah.
[SPEAKER_01]: But the manifestations of divine power at different in different beings, ordinary souls are afraid to teach others, a piece of worthless timber, made self somehow float across the water, but it sinks even under the weight of a bird.
[SPEAKER_01]: Sages like Narada are like a heavy log of wood, which not only floats on the water, but can also carry men, cows, and even elephants.
[SPEAKER_01]: I'm just reminded before I forget about this body.
[SPEAKER_01]: Finally, one goes into samadhi and then that.
[SPEAKER_01]: And so this is the final samadhi.
[SPEAKER_01]: There are many kinds of samadhis because you have narration, accounts of many yogis and many practitioners experiencing deep samadhis and coming back.
[SPEAKER_01]: If any Samadhi one meant to end and did not come back, then Samadhi would be equal to Sui side.
[SPEAKER_01]: That's the end of your life, if you go into Samadhi, but so many Samadhi's are there.
[SPEAKER_01]: But here's Ram Krishna is talking about the final Samadhi.
[SPEAKER_01]: At that stage one does not leave much longer.
[SPEAKER_01]: Body will not leave much longer.
[SPEAKER_01]: I was just reminded, something I had forgotten for many, many years.
[SPEAKER_01]: This was on the last day of the life of Swami Bhuteshan and the G. He was already in the hospital and he was not outwardly conscious.
[SPEAKER_01]: So it was hooked up on life support machines.
[SPEAKER_01]: and they were trying to revive him after an operation.
[SPEAKER_01]: Well, what happened was he was very old at that time.
[SPEAKER_01]: 98 plus he was the 12th president of our order.
[SPEAKER_01]: And in the final medical crisis, there was some bleeding, they took him for an surgery, but imagine at 98, if you're trying to have a surgery at that time.
[SPEAKER_01]: And the doctors said afterwards, the doctors who operated on him said,
[SPEAKER_01]: They had been some medical procedure performed on him, we would go to him and take his blessings before starting the operation.
[SPEAKER_01]: That blesses that lead to be successful.
[SPEAKER_01]: And he would always smile and bless.
[SPEAKER_01]: He would always say, it's a will of Thakur, will of Sri Ram Krishna.
[SPEAKER_01]: But this time, when we asked him, please bless us, that operation will be successful.
[SPEAKER_01]: He remained silent.
[SPEAKER_01]: When we pressed him, he said it is too late.
[SPEAKER_01]: And then they operated.
[SPEAKER_01]: then he did not come out of the anesthesia.
[SPEAKER_01]: So, this is well known, but what I just remembered now was Swami Locke Shwaran and the Ghee, who was in the Institute of Culture and pretty advanced in Asia at that time.
[SPEAKER_01]: He came to see Swami Bhutasya Ranjya at the hospital and he is kept on saying that he is in Samathi, does someone have the Mahaprasas of Jaganath, if you put it in his mouth, he will come out of it.
[SPEAKER_01]: That was like a sort of emotional.
[SPEAKER_01]: I don't know if you would have actually come out of that, but anyway, that kind of feeling was there.
[SPEAKER_01]: He's in Samathi.
[SPEAKER_01]: If you put Jagannath Prasad in his mouth, he will come out of the Samathi.
[SPEAKER_01]: And then he apparently he wept, Lukashranji and he came out within a few hours with the Shandhi was gone after that.
[SPEAKER_01]: So that is the final Samathi from which one does not turn back anymore.
[SPEAKER_01]: So what is he referring to here?
[SPEAKER_01]: And in Vedanta, they talk about seven stages.
[SPEAKER_01]: There is Brahma-Vit, Brahma-Vit, Varyan, Brahma-Vit, Varishta, the Nor of Brahman, the superior Nor of Brahman, the supreme Nor of Brahman.
[SPEAKER_01]: And how do you distinguish between that?
[SPEAKER_01]: The Nor of Brahman and the supreme Nor of Brahman, they all have the same realization.
[SPEAKER_01]: But the difference is not in the realization.
[SPEAKER_01]: All of them are Jeevan Mukta.
[SPEAKER_01]: They have attained it.
[SPEAKER_01]: They are free.
[SPEAKER_01]: And after the death of the body, they will attain Bideum Mukta, the bodyless liberation, final liberation, which they have already, they are one with Brahma.
[SPEAKER_01]: But the difference between grades of enlightenment is the ability to remain absorbed in nirbic alpha somatic.
[SPEAKER_01]: Lower of Raman can maybe go into Samathi and come out on his own.
[SPEAKER_01]: A deeper kind of great of nativeical Samathi is which Sri Ram Krishna is to see again and again cannot come out on his own, but has to be brought out.
[SPEAKER_01]: And so Sri Ram Krishna would teach people around him, his attendance, and holy mother also.
[SPEAKER_01]: He taught different mantras to recognize the characteristics of different kinds of some of these and to bring him out of it, chant this mantra or take the name of this deity like this, he would teach them.
[SPEAKER_01]: He could not come out by himself.
[SPEAKER_01]: And the third last one is going into such a deep samathi that nothing will bring him.
[SPEAKER_01]: That person is gone forever.
[SPEAKER_01]: and that body will be there and will pass there are some characteristics of a person in that deepest summary that body will that is what he is saying will pass up to 31 days it will last maximum 21 again depending on the health of that body and so on this is a nice account of this by Swami Sarva Ghatan and the G.
[SPEAKER_01]: He has mentioned it.
[SPEAKER_01]: He was associated with the hospital in Kankhal, Haridwar, our hospital Ramakrishna mission.
[SPEAKER_01]: And a lot of monks went to Himalayas in their old age of sickness, they come there for treatment.
[SPEAKER_01]: And some of them are very remarkable monks.
[SPEAKER_01]: So he mentions one monk who came, who was bought in, not outwardly conscious.
[SPEAKER_01]: And but he had all the signs of Samadhi.
[SPEAKER_01]: So, the Swami, he said, I was very interested in this case and I wanted to see, and he asked, when did he go into this state?
[SPEAKER_01]: And so he followed it on the calendar.
[SPEAKER_01]: He would go and sit for hours and hours with this monk.
[SPEAKER_01]: And he said, there was a remarkable aura of peace all around.
[SPEAKER_01]: And he's given a long description of his experiences with that monk, the monk,
[SPEAKER_01]: He talks about once just before the last night I think talking he's sitting in the bed of that monk in the hospital And holding on to his hand and talking to him and then you know like saying that if you actually are aware not in coma Give me a sign and that monk pressed his hand You know, this this Swami Sarva Gatrandi's hand
[SPEAKER_01]: that night itself he passed and so I'm sorry God can be he looked at his calendar 21 days exactly from the day to when he was supposed to have entered into that state.
[SPEAKER_01]: So this is the final summary.
[SPEAKER_01]: Let me take a look at some of the comments.
[SPEAKER_01]: This is a long discussion and going on.
[SPEAKER_01]: So the point there is that just because someone isn't dead, you should not say that.
[SPEAKER_01]: So you are not fully enlightened.
[SPEAKER_01]: No.
[SPEAKER_01]: Even the Brahma with the knower of Brahma who has made the breaks, who is also fully enlightened.
[SPEAKER_01]: But the mind is not immersed in Samadhi.
[SPEAKER_01]: Next song.
[SPEAKER_01]: Shivani says, is there a connection between incarnation of God, like Sri Rama Krishna, Jesus Christ, Lord Krishna, and Sagan of Brahma?
[SPEAKER_01]: Of course, connection between incarnation of God, Avatara, and Sagan of Brahma.
[SPEAKER_01]: Of course, Avatara means incarnation, incarnation of what?
[SPEAKER_01]: which God, the God of religion, God appears as the avatar, on Christian language, God appears as the sun.
[SPEAKER_01]: Your father appears as the sun, because Jesus said, I am my father or one.
[SPEAKER_01]: If you have seen the sun, you have seen the father also.
[SPEAKER_01]: If you have seen the avatar, you have seen God also.
[SPEAKER_01]: So they are one and the same, same reality.
[SPEAKER_01]: What does incarnation of God be?
[SPEAKER_01]: There are number of spiritual leaders at this day who claim to be this, better not, better be economical about it.
[SPEAKER_01]: One monk told me that the Christians are far too stingy about this that only one incarnation is allowed.
[SPEAKER_01]: And Hindus are far too liberal about this.
[SPEAKER_01]: Left-right and central you have got everybody claiming to be an incarnation of God.
[SPEAKER_01]: Not necessary.
[SPEAKER_01]: And not true also.
[SPEAKER_01]: Incarnations come once in a while, very rarely.
[SPEAKER_01]: There may be somebody you should get reverence for.
[SPEAKER_01]: Have reverence for that person as a fully enlightened spiritual master, who can and is helping you towards liberation.
[SPEAKER_01]: No need to claim that the person has to be an incarnation of God.
[SPEAKER_01]: So Swami, you claim and we claim that Sri Ramakrishna is in incarnation true, but notice Swami they were kind of clearly said, if some people accept him in incarnation good, if they don't, let people take him in whatever way they like, as an incarnation, as a saint, as a great spiritual seeker, whatever way they like, main thing is the teachings, so incarnations are few.
[SPEAKER_01]: But there are incarnations, there are avatars.
[SPEAKER_01]: And the avatars are always avatars of God.
[SPEAKER_01]: That's the meaning.
[SPEAKER_01]: Why at all, the Vishestadwaitan's Sri Vaishnava Sampralaya they have a very beautiful doctrine.
[SPEAKER_01]: It's because of the great grace of God in God incarnates.
[SPEAKER_01]: So according to Vishestadwaita, the ultimate reality, Sambhu Nabramman is Ishvara Bhagavan.
[SPEAKER_01]: And that is Vishnu or Narayana, who is in Vaikun Tain, is eternal abode.
[SPEAKER_01]: So that is the form of, that is, that is God.
[SPEAKER_01]: But that same Vishnu, the same Narayana, same God, is also present in everybody's heart, in all beings that same God resides, as Antaryamin, and Antaryamin means inner controller.
[SPEAKER_01]: within each of us, the same God is there, the same reality.
[SPEAKER_01]: Second, third, the same God comes as incarnation from time to time.
[SPEAKER_01]: So as Rama, as Krishna, different incarnations of Vishnu, all out of grace, the same God who is entirely transcendent beyond us, we have no way of reaching.
[SPEAKER_01]: But then it is very close to us as God in our heart, second.
[SPEAKER_01]: We can maybe visualize it and meditate on it, try to feel the presence of God in a heart, but we can't see, we can't interact, we can't relate directly to that God.
[SPEAKER_01]: So God comes as a person, incarnation, Ram, Krishna.
[SPEAKER_01]: So this is the third, see, the operation of the grace of God.
[SPEAKER_01]: Fourth, the same incarnation.
[SPEAKER_01]: And so this is a specific case in, it is in the Bhagavad.
[SPEAKER_01]: The same incarnation Krishna now appeared as a Krishna for each group that is in the Rathliya, that is called a special incarnation.
[SPEAKER_01]: That is peculiar to the Krishna avatar.
[SPEAKER_01]: So, that is the fourth, out again, out of more grace, that not only has one Krishna, but has a Krishna for every, every one of the gopis, in the special case of Krishna in Rastida.
[SPEAKER_01]: And then the fifth one is even more grace, which is called Achya Vatara, Achya Vatara means
[SPEAKER_01]: Rama, Krishna or whatever, Vishnu, Shiva, as it is done in a temple or in a shrine in your house, ritualistic is installed and ritualistically worshiped at here.
[SPEAKER_01]: This is the meaning of a ritualistic worship.
[SPEAKER_01]: Then this is also an incarnation of God.
[SPEAKER_01]: So in that case, it's no longer, this is I'm talking about the Shree Vaishnava doctrine.
[SPEAKER_01]: It is no longer an image.
[SPEAKER_01]: It's no longer a symbol.
[SPEAKER_01]: It's no longer something that you're using to worship.
[SPEAKER_01]: No, actually God is present day.
[SPEAKER_01]: just as in God is present in an avatar.
[SPEAKER_01]: God is present in our hearts and God is present in the transcendental realm of Eikundha.
[SPEAKER_01]: So at five levels and there are levels of grace, ultimate nature of God in Bikundha in its own eternal abode, transcendent reality, emanent reality, second in our hearts, third incarnation of God,
[SPEAKER_01]: Anurada says, what would be the place for Karmafala in dualistic court?
[SPEAKER_01]: Why is this question arising?
[SPEAKER_01]: Karmafala?
[SPEAKER_01]: In fact, all the traditions of God, 2nd of Raman in Hinduism, one thing common will be Karmafala Data.
[SPEAKER_01]: karma, diakshya, the ruler of karma, the one who dispenses the results of karma.
[SPEAKER_01]: But is that what you're asking?
[SPEAKER_00]: When I talk to a doctor, if I say anything about karma for a, they don't seem to appreciate that at all.
[SPEAKER_00]: So I don't know because karma, I thought all Eastern philosophies everybody accepts karma.
[SPEAKER_01]: What is it?
[SPEAKER_00]: And they don't accept it because you know the karma paladata when we say so of course you get good and bad yes, but in their point that God cannot be bad like cannot give bad
[SPEAKER_01]: No God does not give anything bad to us.
[SPEAKER_01]: It is our own karma, but how does it work?
[SPEAKER_01]: And whose control is it?
[SPEAKER_01]: And so it is in God's control and God is just
[SPEAKER_01]: So just this demands that we get the result of our actions, good and bad.
[SPEAKER_01]: So the result of our action that is pleasure and pain, good karma, bad karma.
[SPEAKER_01]: That is coming, that God gives it, it's, it doesn't depend on which buck the things what?
[SPEAKER_01]: What do the texts say?
[SPEAKER_01]: What does the tradition say?
[SPEAKER_00]: What do the spiritual teachers say, what do the, you know, what do she Ramakrishna say about Karma Hala?
[SPEAKER_01]: Karma Hala, one has to accept the firm result of one's karma.
[SPEAKER_01]: He would say that, is it a longer village hall like me now?
[SPEAKER_01]: If you eat hot chillies, you will feel a burning sensation in your tongue.
[SPEAKER_01]: So, action has a reaction, causes have their consequences, karma works and that is also because this God suggests is either in Abrahamic sense, you might have to say that God gives reward and punishment or you say karma, but behind karma is God, it is the same thing actually.
[SPEAKER_01]: Okay, thank you.
[SPEAKER_01]: Spirituality is to go beyond karma.
[SPEAKER_01]: is to rise above karma.
[SPEAKER_01]: If you hold on to God with devotion.
[SPEAKER_01]: If I hold on to the world, then I will get the results of my actions.
[SPEAKER_01]: If I hold on to God and I don't want a virology for the world, I have devotion for God.
[SPEAKER_01]: In a dualistic sense, you will be protected from the effects of karma.
[SPEAKER_01]: Patrick says, why is it different to say God is all including me versus I am that?
[SPEAKER_01]: Adwaita and Vishestadwaita.
[SPEAKER_01]: The Vishestadwaita God is all, in that sense, I am also God, but that is not the Adwaita, Vishestadwaita God is all, in the sense God is the whole of which we are parts.
[SPEAKER_01]: So, I, this body of servo preananda is all, this hand is also servo preananda, leg is also servo preananda, head is also servo preananda, tummy is also servo preananda,
[SPEAKER_01]: and these are parts of the body.
[SPEAKER_01]: They are not the whole body.
[SPEAKER_01]: They are all small parts.
[SPEAKER_01]: Whereas in Advaita Vedanta, there is no part whole relationship.
[SPEAKER_01]: It is only one reality and which you are.
[SPEAKER_01]: So, guys that there are differences there.
[SPEAKER_01]: When, when say God is all including me, in that sense, if the hand says, his body is all including me, correct,
[SPEAKER_01]: So part, whole can obtain.
[SPEAKER_01]: Now in Advaita, both can be true.
[SPEAKER_01]: If you say, I am that, and God is all including me, both are true, but in a different sense, you know, I hope I'm making this difference clear.
[SPEAKER_01]: So I mean, we can't put it this way.
[SPEAKER_01]: That not that God is all.
[SPEAKER_01]: All is not God only is.
[SPEAKER_01]: That's Advaita Vedanta.
[SPEAKER_01]: Visitadvata would be all of it exists, and all of it is a part of God.
[SPEAKER_02]: This is the difference.
[SPEAKER_01]: Priya says, is dualistic experience of God complete in itself?
[SPEAKER_01]: So Ramakrishna is saying that one has to get knowledge of I am that.
[SPEAKER_01]: I guess when a devotee emerges in God, union would be same as a dualistic realization.
[SPEAKER_01]: Is that right?
[SPEAKER_01]: Right.
[SPEAKER_01]: And not only that from a dualistic perspective, they would urge you to go towards realization of I am Brahman.
[SPEAKER_01]: But that is not a damp Krishna's perspective.
[SPEAKER_01]: So damp Krishna's perspective is when you are seeing the iceberg, you are seeing water itself.
[SPEAKER_01]: And suppose you have no need to dissolve the iceberg and get to a formless water.
[SPEAKER_01]: You are perfectly all right.
[SPEAKER_01]: One can.
[SPEAKER_01]: What the Advaitan will do is analyze further and say that the names and forms are superimposed, ultimate reality is such a done on the which you are.
[SPEAKER_01]: But Devotee may not do that and this merging in God, Devotee may not want to merge in God.
[SPEAKER_01]: I want to live in the presence of God.
[SPEAKER_01]: And that's perfectly valid.
[SPEAKER_01]: That's what Sri Ram Krishna would say.
[SPEAKER_01]: If you want to see the difference between classical Advaita Vedant and Sri Ram Krishna, Sri Ram Krishna would say Devotee going to
[SPEAKER_01]: the Mukhti spoken of in Vishisthat Dwaita for example, or Dwaita Vedanta for example, that living in the presence of God, in proximity to God, forever and ever in the bliss and love of God is that Mukhti or not?
[SPEAKER_01]: Yes.
[SPEAKER_01]: So, the Amkrishna would agree.
[SPEAKER_01]: We don't have to go on to, why would you have to go on to realising I am problem?
[SPEAKER_01]: So, that's, if a devotee wants to remain with the
[SPEAKER_01]: Shuba Deep says, Samadhi is the final communicating point in Rajayoga, not necessarily Vedanta.
[SPEAKER_01]: Why is it emphasized so much here?
[SPEAKER_01]: Emphasize means all of these are paths.
[SPEAKER_01]: So one might say, why is Bhakti being emphasized so much here?
[SPEAKER_01]: But he also leads to Mohmokshah.
[SPEAKER_01]: Samadhi itself also leads to a direct perception of the reality.
[SPEAKER_01]: And Gyanah itself leads to a realization I am Brahman.
[SPEAKER_01]: I don't think Samadhi is being excessively emphasized here.
[SPEAKER_01]: He's talking about all these paths.
[SPEAKER_01]: Notice he talked about inquiry, which are realizing that the forms of the personal God melt away when the son of knowledge rises, you realize that I am from and the world is an illusion.
[SPEAKER_01]: All of that he mentioned before that he talked in detail about Bhakti.
[SPEAKER_01]: Now he's talking in detail about Samadhi, Shiva Priya.
[SPEAKER_01]: can Jeevan Mukta Brahma-Gyani whose rebirth stops come back with his or her wish.
[SPEAKER_01]: No, I don't think so.
[SPEAKER_01]: It is by the wish of God, Ishwar.
[SPEAKER_01]: Shree says, why do we perform Vedic rituals to ensure peace for the departed soul and soul does not require any appeasement?
[SPEAKER_01]: Wingarly concept, Atma-shanti, Jyanda doesn't make sense to me.
[SPEAKER_01]: Atma is Brahman.
[SPEAKER_01]: Are they referring to the subtle body?
[SPEAKER_01]: Yes.
[SPEAKER_01]: They are referring to the subtle body.
[SPEAKER_01]: They are referring to the Jeeva.
[SPEAKER_01]: Atman is Brahman, then nothing is required.
[SPEAKER_01]: See, meditation is not required, but it is not required.
[SPEAKER_01]: Even Gyanaya is not required.
[SPEAKER_01]: If you have already realized it, but as long as one has not yet realized, when you say, atmar shanty, oh, I see your question, precise question, in Bengal, even they say, atmar shanty, for the shanty of the atma, what atma are they referring to?
[SPEAKER_01]: Remember, the word atma just means self.
[SPEAKER_01]: In Upanishad, body has been called atma.
[SPEAKER_01]: Mind has been called atma.
[SPEAKER_01]: So whatever you feel is your self is the Atma.
[SPEAKER_01]: When you investigate, you find that you are actually pure consciousness.
[SPEAKER_01]: But otherwise, body can also be called Atma.
[SPEAKER_01]: I told you the story of not only Upanishads, ordinary people in the Himalayas, I told you the story of the farmer in whose house I got arms and I was eating.
[SPEAKER_01]: I ate very little and the farmer said to me, at the Panchayasakhata, you eat like a bird.
[SPEAKER_01]: First, atma, atma, atma.
[SPEAKER_01]: First, look at the Atma, take care of the Atma,
[SPEAKER_01]: Atma there means body, take care of the body first, monk, please take care of your body first then you will let it in God.
[SPEAKER_01]: So there atma means body.
[SPEAKER_01]: So notice atma what has been used for body, both in open issues and in the language of ordinary people.
[SPEAKER_01]: Atma is used for gym atma, the individual sentient being, whose body has died and now going to a different birth.
[SPEAKER_01]: And for that Ji Bhatma, I am offering prayers and Shradha, so that some peace or the merit goes to Ji Bhatma for the onwards spiritual progress.
[SPEAKER_01]: Of course, it gives peace to me as the performer of that ritual.
[SPEAKER_01]: Notice, when Swami Vivekananda says,
[SPEAKER_01]: For one's own liberation and for the welfare of the world, that is the motto he gave gave us in the Ramakrishna order, the motto of the Ramakrishna order for your own liberation and for the welfare of the world.
[SPEAKER_01]: What are we doing here?
[SPEAKER_01]: All of us, for our own liberation and for the welfare of the world.
[SPEAKER_01]: But for own, what word did he use?
[SPEAKER_01]: Atma.
[SPEAKER_01]: Atmanohamokshatham for the liberation of the Atma.
[SPEAKER_01]: Somebody said, no, no, it's not correct.
[SPEAKER_01]: Because Atma does not need liberation, Atma is permanent.
[SPEAKER_01]: It is a foolish objection.
[SPEAKER_01]: Atma is Breman is the highest sense, only in the conclusion of Advaita Vedanta.
[SPEAKER_01]: Atma refers to you, the self, the one which is seeking liberation.
[SPEAKER_01]: In that sense, you might even say, what also does not need welfare?
[SPEAKER_01]: What do you also Breman?
[SPEAKER_01]: But in our sense, I am the spiritual seeker.
[SPEAKER_01]: I want liberation for one's own liberation, Akbar no Mokshaatam.
[SPEAKER_01]: Here is the entire world before me.
[SPEAKER_01]: My attitude to it is service for the welfare of the world.
[SPEAKER_02]: Jabbat itayah.
[SPEAKER_01]: Phil says, what about Sadama Krishna's began a Brahman is all, everything is Brahman.
[SPEAKER_01]: Yes, that's different.
[SPEAKER_01]: that's different, that's a, and let's say an advanced development of Advaita Vedanta.
[SPEAKER_01]: Till now, we're talking about classical Advaita Vedanta.
[SPEAKER_01]: There again, there is a renewed emphasis on the manifestation.
[SPEAKER_02]: See, I'll tell you one thing.
[SPEAKER_01]: This is from a very Advaiti perspective.
[SPEAKER_01]: If we examine these people who are here, we can understand easily because of listening to so many of the way they talk.
[SPEAKER_01]: If we look at our experience of the world, you will feel all of it is just isness awareness.
[SPEAKER_01]: There is a presence, there is an existence awareness.
[SPEAKER_01]: In that, names and forms and appearing like movies on a screen.
[SPEAKER_01]: The screen is isness awareness, which is that isness awareness?
[SPEAKER_01]: You are that isness awareness.
[SPEAKER_01]: This is step one.
[SPEAKER_01]: Step two is if you try to focus on that isness awareness and drop the names and forms suddenly what will happen is you don't feel that there is an isness awareness out there that out there drops away in here drops away and you are plunged into a deep, really deep,
[SPEAKER_01]: a very profound depth, which is very real, which is indescribable.
[SPEAKER_01]: So call that the infinitude, the transcendent dimension, that is your real nature, that is Brahman.
[SPEAKER_01]: But then again, when you open your eyes from that perspective, again, this display appears,
[SPEAKER_01]: Before enlightenment is very difficult to call this manifestation, just real for us.
[SPEAKER_01]: But after enlightenment, when you come back from that spot, when you realize from that level, and you look at all this, this is like a magic show, it's a manifestation.
[SPEAKER_01]: Here you have to live and see if it is at all appearing, then there must be some purpose to it.
[SPEAKER_01]: after enlightenment also it's still appearing.
[SPEAKER_01]: So, purpose is that manifestation of the divinity.
[SPEAKER_01]: That's the very profound meaning of Swami Vivekananda's definition of religion.
[SPEAKER_01]: He does not say knowledge of that divinity.
[SPEAKER_01]: Experience of that divinity.
[SPEAKER_01]: He says, no, no manifestation.
[SPEAKER_01]: Manifestation is the third final stage.
[SPEAKER_01]: First stage is necessary.
[SPEAKER_01]: And again, from completely non-dewalistic perspective, talking.
[SPEAKER_01]: prestigious isness awareness.
[SPEAKER_01]: This is far above all talk of religion, God, devotion, all of that, this is isness awareness.
[SPEAKER_01]: One unbroken ocean of existence consciousness, please.
[SPEAKER_01]: Even deeper, that isness awareness is the only reality this has no reference to any outside inside just total
[SPEAKER_01]: where there is no form, no quality, nothing can be said about it, and yet it is more real than everything else.
[SPEAKER_01]: That is the transcendent absolute, nip-guna Brahman.
[SPEAKER_01]: But then again, you come back, the transcendent absolute is now appearing as this world of manifestation, and you are also appearing.
[SPEAKER_01]: Now what?
[SPEAKER_01]: Now manifestation of the divinity within,
[SPEAKER_01]: that oneness with everybody, that total dedication of this life to the welfare of others and the service of others.
[SPEAKER_01]: They've complete peace in yourself, complete like ocean like peace within yourself.
[SPEAKER_01]: All of these are manifestations of the divinity, that is Vigiana Vedanta.
[SPEAKER_01]: Classical Advaita Vedanta sort of stops at the second stage.
[SPEAKER_01]: you know when you're talking only we call for some of the body does not come the finti one day body dies you know the mind becomes absorbed in the nameless radians the seventh stage which Sri Ram Krishna talks about all that classical that's a second stage the transcendence the beyond and the third stage is the manifestation that is
[SPEAKER_01]: We just say, that is a Jeevan Mukta.
[SPEAKER_01]: But the Jeevan Mukta is what Sri Ram Krishna is starting from there.
[SPEAKER_01]: How do you live your life in the manifestation?
[SPEAKER_01]: Sri Ram Krishna uses two words, Nithya, Lila.
[SPEAKER_01]: Nithya means absolute.
[SPEAKER_01]: Lila means the play.
[SPEAKER_01]: You know, I'm seeing the play already.
[SPEAKER_01]: You know, we are not seeing the play for this.
[SPEAKER_01]: This is a gross reality.
[SPEAKER_01]: We are not enlightened yet.
[SPEAKER_01]: We can say it's a play when we have realized God.
[SPEAKER_01]: Then this becomes a play.
[SPEAKER_01]: And Swetha says, during Dhyasana can one not get into Samad, yes, Dhyasana leads to establishment of the non-studiness of the knowledge.
[SPEAKER_01]: It removes the, the contrary tendencies of behaving like body might, but one of the techniques of Dhyasana is yogic Samad.
[SPEAKER_01]: Sit quietly, plunge the mind into that absolute quietness of the good of Raman, the transcendent reality.
[SPEAKER_01]: That will lead to need to be made because Samad.
[SPEAKER_01]: yogic practice needs to need to be called kusamadi, butty can lead to need to kusamadi.
[SPEAKER_01]: Slam Krishna says that and gyanak can lead to need to be called kusamadi.
[SPEAKER_01]: Parul says Swamiji, lay language, use of the word soul a lot, whether this will belong to Yawatma or consciousness.
[SPEAKER_01]: Good.
[SPEAKER_01]: The English word soul has two connotations.
[SPEAKER_01]: One is when you say, he's a good soul, what are you talking about?
[SPEAKER_01]: You're talking about the mind, the personality, good person.
[SPEAKER_01]: But when you are saying, immortal soul, then you're talking about the Jeevakva.
[SPEAKER_01]: Beyond that is the absolute reality of consciousness.
[SPEAKER_01]: The soul can refer to all of these.
[SPEAKER_01]: Jai she says, how can bhakti lead to samadhi?
[SPEAKER_01]: Intense devotion.
[SPEAKER_01]: that the breath is stilled.
[SPEAKER_01]: You see that all the time, Sri Ram Krishna, singing bhajans, Kita and dancing becomes still, and then goes into samati.
[SPEAKER_01]: Again and again, you see it.
[SPEAKER_01]: Chaitanya Mahaprabhu.
[SPEAKER_01]: Kita is going on.
[SPEAKER_01]: Remember, it's not sitting and trying to meditate.
[SPEAKER_01]: Kita is going on just by sheer feeling, intense city of feeling, and connected to garb.
[SPEAKER_01]: then one goes beyond every sense of body, mind also stops thinking and then one is, then it's beyond any expression and from the exterior you will see the person is in samadhi, but not sitting in yogic posture, it's not yogic samadhi, you see standing.
[SPEAKER_01]: There are so many descriptions in the Gospel of Sri Ram Krishna standing before that he was not trying to do pranayama, dharana, dihana, samadhi, no, you're singing and dancing and then he's
[SPEAKER_01]: Patrick says Ram Krishna says Bhakka, mother will give you, if you want it certainly, there is one thing.
[SPEAKER_01]: If you hold on to the mother and ask and hold on, wait patiently, wait faith, you will get everything.
[SPEAKER_01]: You will get Ghaan, if you want to, Aham Brahma has been knowledge, that's very easy for the divine mother to give, just like that she can toss it to you.
[SPEAKER_01]: The child nags the mother that give me some money to buy toys or something.
[SPEAKER_01]: Mother can toss two pennies a side she is busy with the cooking.
[SPEAKER_01]: For her knowledge of the highest Brahman is like the tossing the two pennies a side.
[SPEAKER_01]: You know, to the child go, don't bother me, so it can happen and definitely it can happen.
[SPEAKER_01]: Nila Bora says when Sri Ramakrishna mentions about light, fourth level at heart is talking about actual experience of light.
[SPEAKER_01]: Not physical light, but it can feel like that.
[SPEAKER_01]: It can feel very much like that.
[SPEAKER_01]: But it's not physical light because nobody else will see it.
[SPEAKER_01]: Yeah, and it's very uplifting.
[SPEAKER_01]: It's not just looking at this light.
[SPEAKER_01]: I don't think any spiritual uplifting when they're looking at this light.
[SPEAKER_01]: But that experience is...
[SPEAKER_01]: In Gita it is said,
[SPEAKER_01]: every sense, even seeing hearing, smelling, tasting, touching, and the mind thinking, remembering everything blazes with light.
[SPEAKER_01]: In the mind becomes suffocating.
[SPEAKER_01]: Prakashamupajaya, it becomes