Gospel | Chapter 4: Oct 16, 1882 (Part 3) | Swami Sarvapriyananda

[SPEAKER_02]: Bhuvigrinanti, Bhuridha, Jara.
[SPEAKER_01]: The Gospel of Sri Ramakrishna.
[SPEAKER_02]: And we are on 16th October, 1882.
[SPEAKER_02]: We are continuing this day.
[SPEAKER_02]: We were on page 122, page 122.
[SPEAKER_02]: So in the middle of the page, Sri Ramakrishna sang and danced and the devotees danced around him.
[SPEAKER_02]: The Master walked up and down the naughtiest veranda where Hazra was seated with him.
[SPEAKER_02]: The Master sat down there.
[SPEAKER_02]: He asked a devotee.
[SPEAKER_02]: Do you ever have dreams?
[SPEAKER_02]: Why which he means spiritual dreams?
[SPEAKER_02]: Devotee, yes sir.
[SPEAKER_02]: the other day I dreamt a strange dream.
[SPEAKER_02]: I saw the whole world enveloped in water.
[SPEAKER_02]: There was water on all sides, a few boats were visible, but suddenly huge waves appeared and sank them.
[SPEAKER_02]: I was about to bow the ship with a few others.
[SPEAKER_02]: When we saw a bram in walking over that
[SPEAKER_02]: The Brahmin said with the smile, oh, there is no difficulty about that.
[SPEAKER_02]: There is a bridge under the water.
[SPEAKER_02]: I said to him, where are you going?
[SPEAKER_02]: To Bhavanipur, the city of the Divine Mother, he replied, wait a little, I cried, I shall accompany you, the Master.
[SPEAKER_02]: Oh, I'm thrilled to hear that story, devotee.
[SPEAKER_02]: The Brahmin said,
[SPEAKER_02]: I'm in a hurry.
[SPEAKER_02]: It will take you some time to get out of the boat.
[SPEAKER_02]: Goodbye.
[SPEAKER_02]: Remember this past and come after me.
[SPEAKER_02]: Master, oh my hair is standing on end.
[SPEAKER_02]: Please be initiated by a guru as soon as possible.
[SPEAKER_02]: Narendra and other devotees lay down on a bed made on the floor of the master's room.
[SPEAKER_02]: At dawn, some of the devotees were up, they saw the master, naked as a child, pacing up and down the room, repeating the names of the various gods and goddesses, his voice was sweet as nectar.
[SPEAKER_02]: Now he would look at the ganges, now stop in front of the pictures,
[SPEAKER_02]: Chanting all the while the holy names in his sweet voice, he chanted with a piranha tantra, gita gaitri, Bhagavatabhaktabhagavan, referring to the gita, he repeated many times, tagi tagi tagi, there's a footnote.
[SPEAKER_02]: This word is found by reversing the letters of gita.
[SPEAKER_02]: Tagi means one who has renounced.
[SPEAKER_02]: Tagi Tagi Tagi.
[SPEAKER_02]: Now, and then he would say, O Mother, thou art veryly Brahman, and thou art veryly Shakti, thou art Purusha and thou art prakriti, thou art virat, thou art the absolute, and thou dust manifest diselt as the relative.
[SPEAKER_02]: thou art veryly the 24 cosmic principles.
[SPEAKER_02]: In the meantime, the morning service had begun in the Temple of Kali and Raja Kanta, sounds of consoles and symbols were carried on the air.
[SPEAKER_02]: The devotees came outside the room and saw the priests and servants gathering flowers in the garden for the divine service in the temples.
[SPEAKER_02]: From the Nahaavat, plotted the sweet melody of musical instruments
[SPEAKER_02]: Narendra and other devotees finished their mounting duties and came back to the master.
[SPEAKER_02]: With the sweet smile on his lips, Sri Ramakrishna was standing on the northeast Varanda, close to his own room.
[SPEAKER_02]: Narendra, we noticed several sannyasis belonging to the sect of Nanak in the Panchavati.
[SPEAKER_02]: Master, yes, they arrived here yesterday to Narendra.
[SPEAKER_02]: I'd like to see you all seated sitting together on the mat.
[SPEAKER_02]: As they sat there, the master looked at them with evident delight.
[SPEAKER_02]: He then began to talk with them.
[SPEAKER_02]: Narendra asked about spiritual discipline.
[SPEAKER_02]: Master, Bhakti, love of God, is the essence of all spiritual discipline.
[SPEAKER_02]: Narendra, isn't it true that the Tantra prescribes spiritual discipline in the company of woman, master, that is not desirable.
[SPEAKER_02]: It is a very difficult path and often causes the aspirants downfall.
[SPEAKER_02]: There are three such kinds of discipline.
[SPEAKER_02]: One may regard woman as a footnote.
[SPEAKER_02]: Woman is a symbol of the Divine Mother.
[SPEAKER_02]: One may regard woman as one's mistress or look on one
[SPEAKER_02]: I look on women as my mother.
[SPEAKER_02]: To look on oneself as a handmade is also good.
[SPEAKER_02]: But it is extremely difficult to practice spiritual discipline, looking on women as one's mistress.
[SPEAKER_02]: To regard oneself as a child is very pure attitude.
[SPEAKER_02]: The sunniasis belonging to the sect of Nanak entered the room and greeted the master, saying, Namo Narayana,
[SPEAKER_02]: Namo Narayanaya, there is a footnote, salutations to God.
[SPEAKER_02]: This is the way Sadhu's great one another.
[SPEAKER_02]: Sri Ramakrishna asked them to sit down, master.
[SPEAKER_02]: Nothing is impossible for God.
[SPEAKER_02]: Nobody can describe his nature in words.
[SPEAKER_02]: Everything is possible for him.
[SPEAKER_02]: They live the certain place.
[SPEAKER_02]: They live that a certain place, two yogis who were practicing spiritual discipline.
[SPEAKER_02]: the sage, Nara, that was passing that way one day, realizing who he was.
[SPEAKER_02]: One of the yogis said, you have just come from God himself, what is he doing now, Nara replied, why?
[SPEAKER_02]: I saw him making camels and elephants pass and repas to the eye of a needle.
[SPEAKER_02]: At this, the yogis said, is that anything to wonder at, everything is possible for God.
[SPEAKER_02]: But the other yogi said, what making elephants pass through the eye of a needle is that ever possible, you have never been to the Lord's dwelling place.
[SPEAKER_02]: At nine o'clock in the morning, while the master was still sitting in his room, Manoma Han arrived from Kornnagar, with some members of his family.
[SPEAKER_02]: In answer to Sri Ramakrishna's kind inquiries, Manoma Han explained that he was taking them to Calcutta,
[SPEAKER_02]: The master said, today is the first day of the Bengali month, and in auspicious day for undertaking a journey, I hope everything will be well with you.
[SPEAKER_02]: With a smile he began to talk of other matters.
[SPEAKER_02]: When Narendra and his friends had finished bathing in the ganges, the master said to them earnestly, go to the Panchavati and meditate there under the banyan tree.
[SPEAKER_02]: Shall I give you something to sit on?
[SPEAKER_02]: about half-perth past ten Narayandra and his Brahmo friends when meditating in the Panchavati.
[SPEAKER_02]: After a while, Sri Ramakrishna came to them.
[SPEAKER_02]: M2 was present.
[SPEAKER_02]: The master said to the Brahmo devotees, in meditation, one must be absorbed in God.
[SPEAKER_02]: By merely floating under surface of the water, can you reach the gems lying at the bottom of the sea
[SPEAKER_02]: taking the name of Kali, dive deep, down, oh mind, into the heart's fathomless depths, where many oppression's gem lies hid.
[SPEAKER_02]: But never believe that the bed of the ocean bear of gems, if in the first few dives you fail, with firm result, resolve and self-control, dive deep, and make your way to mother Kali's realm.
[SPEAKER_02]: down in the ocean depths of heavenly wisdom lie, the wondrous pearls of peace, oh mind, and you yourself can gather them.
[SPEAKER_02]: But if you have pure love and follow the scriptures rule, and you yourself can gather them.
[SPEAKER_02]: If you have if you but have pure love and follow the scriptures rule,
[SPEAKER_02]: last anger and the rest is a footnote, the six passions, last anger, ever is delusion, pride and envy.
[SPEAKER_02]: Swimming about in search of prey, smearing yourself with the two turmeric of discrimination, the very smell of it will shield you from their jaws.
[SPEAKER_02]: Upon the ocean bed lies true, unnumbered pearls and precious gems, plunging, says Ram Prasad, and gather up handfuls there.
[SPEAKER_02]: all right.
[SPEAKER_02]: So let's set some enough to be going on with.
[SPEAKER_02]: Let's go back to page 122.
[SPEAKER_02]: And here Sri Ramakrishna asks, it is M himself, actually.
[SPEAKER_02]: Asked him, do you have dreams?
[SPEAKER_02]: And he said, yes, I had a strange dream.
[SPEAKER_02]: Whole world was enveloped in water.
[SPEAKER_02]: This is the Bhavasagar, the ocean of
[SPEAKER_02]: There's water on all sides, a few boats are visible, but the boats are sunk.
[SPEAKER_02]: That means people sinking in Bhavishagar, just in this bird's cycle of birth and death.
[SPEAKER_02]: He was about to bow the ship with a few others.
[SPEAKER_02]: And he saw a Brahmin walking over the expanse of water.
[SPEAKER_02]: So the Brahmin, of course, is Sri Ramakrishna himself.
[SPEAKER_02]: And he asks, how can you walk over this deep ocean?
[SPEAKER_02]: How can you walk over the ocean?
[SPEAKER_02]: And Sri Ramakrishna says, there's no difficulty about that.
[SPEAKER_02]: There's the bridge under the water.
[SPEAKER_02]: The bridge also symbolizes Sri Ramakrishna, the avatar.
[SPEAKER_02]: The avatar is the bridge between the human and the divine.
[SPEAKER_02]: See, all those were trying to take boats to cross the ocean.
[SPEAKER_02]: They are doomed.
[SPEAKER_02]: They were doomed means doomed to some sorrow.
[SPEAKER_02]: They'll keep repeating the same thing again and again.
[SPEAKER_02]: They'll sink in some sorrow.
[SPEAKER_02]: But there is a direct path.
[SPEAKER_02]: And that's enlightenment, guard realization.
[SPEAKER_02]: And the most powerful way of doing that is to catch hold of the avatar.
[SPEAKER_02]: So that bridge under the water, which not seem, you see a person.
[SPEAKER_02]: But actually, that is, that is God himself.
[SPEAKER_02]: It looks like a human being.
[SPEAKER_02]: So you catch hold of an avatar, take refuge in an avatar.
[SPEAKER_02]: And he asks, where are you going to Bhavanipur?
[SPEAKER_02]: Now Bhavanipur is actually a suburb of Calcutta.
[SPEAKER_02]: And that's where the Kali Temple is located.
[SPEAKER_02]: But literally, if you translate it literally, Bhavanipur, Bhavan is the Divine Mother, Purah city, the city of the Divine Mother.
[SPEAKER_02]: That means I'm going to go out.
[SPEAKER_02]: I'm going to the Divine Mother.
[SPEAKER_02]: To Bhavanipur, the city of the Divine Mother.
[SPEAKER_02]: He replied, wait a little.
[SPEAKER_02]: I wait a little, I cried.
[SPEAKER_02]: So this person who's dreaming, I'm probably.
[SPEAKER_02]: He says, I cried in my dream, wait.
[SPEAKER_02]: I want to join you.
[SPEAKER_02]: I shall accompany you.
[SPEAKER_02]: And the Brahmin replied, I'm in a hurry.
[SPEAKER_02]: That is the avatar.
[SPEAKER_02]: You can't go with me.
[SPEAKER_02]: Yes.
[SPEAKER_02]: Very touching.
[SPEAKER_02]: I'm in a hurry.
[SPEAKER_02]: But here is the path.
[SPEAKER_02]: Remember this path.
[SPEAKER_02]: I'm showing you the path.
[SPEAKER_02]: Follow me.
[SPEAKER_02]: time to get out of the boat means the path that you're already following in life, you are in this life, you're pursuing certain things in life, money and achievements in life, your relationships and all of that.
[SPEAKER_02]: It will take you time to get out of it.
[SPEAKER_02]: But here is the path I'm walking on it.
[SPEAKER_02]: No, remember this carefully and follow me and he says goodbye.
[SPEAKER_02]: So this is the avatar who has, it is something that applies to all of us, he has gone before us, and he has shown us the path, in these books we find the path and taught in the text, the scriptures.
[SPEAKER_02]: in the Gospel of Sri Ramakrishna, in the Gita, in all the texts of Vedanta, in fact, in all the the records, spiritual texts of all religions of the world.
[SPEAKER_02]: The path is there.
[SPEAKER_02]: It's a path under the water and most powerful in all of this is of course the Avatar himself.
[SPEAKER_02]: So, Sri Ramakrishna is thrilled to hear this.
[SPEAKER_02]: He says, oh, my hair is standing on end.
[SPEAKER_02]: Please be initiated.
[SPEAKER_02]: or this reminds me, I can't resist.
[SPEAKER_02]: It's a profound dream, but I can't resist telling you this silly joke.
[SPEAKER_02]: So there's this story about the three Zen monks and the novice comes.
[SPEAKER_02]: A young man comes to join the monastery.
[SPEAKER_02]: And the monastery is in an island,
[SPEAKER_02]: And the island is connected to the main land by, I mean, there is this bridge.
[SPEAKER_02]: People, you can cross across it.
[SPEAKER_02]: And this young man crosses the bridge, but he notices something strange.
[SPEAKER_02]: He sees these three old monks who live in the monastery.
[SPEAKER_02]: They don't even use the bridge.
[SPEAKER_02]: They just walk across the water.
[SPEAKER_02]: They just walk across the water to the other side.
[SPEAKER_02]: And then from the other side, they walk
[SPEAKER_02]: and this young man's thinking is stunning.
[SPEAKER_02]: How and are you doing it so casually?
[SPEAKER_02]: I must try it.
[SPEAKER_02]: So, carefully, with great concentration, maybe talk to do it with breath control or some kind of meditative state.
[SPEAKER_02]: So, he steps into the water and splash, he goes into the into the river itself.
[SPEAKER_02]: It comes out a gasping for breath and he tries again and again, he tries in a different place and he thinks, every time he tries, he sinks into the water.
[SPEAKER_02]: The three monks, all monks are watching him carefully, he explodes expressionless faces.
[SPEAKER_02]: After some time,
[SPEAKER_02]: One of the monks turns to the other and says, shouldn't we tell him where the stones are under the water?
[SPEAKER_02]: So there is a bridge of stones under the water, on which the monks were stepping, nothing mysterious about that.
[SPEAKER_02]: There is another link, okay, two more things come to mind.
[SPEAKER_02]: One is, the story of Thota Puri, you know, the Thota Puri, how he came to accept the power of the Divine Mother.
[SPEAKER_02]: One day, he had, you know, for a few days, actually, he was suffering from stomach pain and stomach trouble.
[SPEAKER_02]: He tried to meditate deeply, plunge his mind into somebody which you could do and forget the pain of the body.
[SPEAKER_02]: But then he found he could not even do that.
[SPEAKER_02]: And so he had to suffer the pain of the body.
[SPEAKER_02]: She thought ultimately, why should I continue to do this?
[SPEAKER_02]: I have realized Brahman, I know I am Brahman.
[SPEAKER_02]: This body is nothing to me.
[SPEAKER_02]: Why I am a silly put up with so much trouble?
[SPEAKER_02]: And now my mind is also not responding.
[SPEAKER_02]: My mind is also becoming affected by the weakness of the body.
[SPEAKER_02]: So let me get rid of this body.
[SPEAKER_02]: I'm not the body anyway.
[SPEAKER_02]: It's nothing to me.
[SPEAKER_02]: So, and he decided to walk into the Ganga and drown the body.
[SPEAKER_02]: don't take it as advice.
[SPEAKER_02]: Many people are disaffered from depression, unhappy, and financial problem.
[SPEAKER_02]: This or that.
[SPEAKER_02]: So, if you thought that you could do it and maybe I can do it also, I don't want to want to know.
[SPEAKER_02]: The difference is this.
[SPEAKER_02]: So, that put it new clearly that he is not the body and he has realized God, he has realized his self-realized, he is a Jeevan Mukta.
[SPEAKER_02]: Therefore, from this perspective, it is nothing.
[SPEAKER_02]: But for us, the body is very important because it is our vehicle for God Realization.
[SPEAKER_02]: It is our vehicle for spiritual.
[SPEAKER_02]: It's a vehicle for everything from worldly life, of course.
[SPEAKER_02]: And even God Realization, without the body, you can't come for Vedanta class also.
[SPEAKER_02]: So, don't attempt that.
[SPEAKER_02]: Anyway, Sota Puri, in the dead of the night on the bank of the Xeneshwar, he walked into the river Ganga.
[SPEAKER_02]: and thought he would go in and at one point, he would sink and drown.
[SPEAKER_02]: And he walked in further and further and he didn't seem to go above his waist or the water didn't go very high.
[SPEAKER_02]: And then he came out.
[SPEAKER_02]: He could see the lights of the city on the other side.
[SPEAKER_02]: He saw the lights of the city of Calcutta on the other side.
[SPEAKER_02]: And he came up without having drowned at all.
[SPEAKER_02]: In the end, at no point was an ingredient danger at all.
[SPEAKER_02]: He was stunned.
[SPEAKER_02]: and he returned, maybe by the same day, and then he went straight to the temple of Divine Mother, that I cannot even give up this body.
[SPEAKER_02]: I cannot even plunge by mind in meditation.
[SPEAKER_02]: I cannot even give up this body.
[SPEAKER_02]: None of it is happening by my will.
[SPEAKER_02]: That's the realization he got, and he accepted that.
[SPEAKER_02]: Whatever happens, Brahman is the ultimate reality, no doubt about here, that he had realized.
[SPEAKER_02]: But whatever happens in this field of manifestation,
[SPEAKER_02]: worldly manifestation, body, life, death, spiritual manifestation, samadhi, mind, meditation.
[SPEAKER_02]: In fact, his own Vedantic realization also, all of it, A to Z, is in the realm of the divine mother, is the realm of Shakti.
[SPEAKER_02]: Anything you want here, it's under the realm of the divine mother.
[SPEAKER_02]: Yes, underneath it, Brahman is the same reality always.
[SPEAKER_02]: And you are that.
[SPEAKER_02]: So this is another story about walking across the river, just because we are talking about walking across the river.
[SPEAKER_02]: And another very touching story I'd read.
[SPEAKER_02]: I think I'm not sure if the Dr. Veski or Tolstoy around the Russian authors.
[SPEAKER_02]: There is this story of, I think it's in the Crimean Sea or the Black Sea or somewhere in the 19th century, a very high official of the Church, the Eastern or the Russian Orthodox Church, you know, like a bishop or an archbishop,
[SPEAKER_02]: and the captain of the crew of the ship are of course very they're feeling very blessed that's such a high official of the church is with them.
[SPEAKER_02]: So they're going in the ship and then the captain says to the bishop, Holy Father, would you be interested?
[SPEAKER_02]: There's a small island and three hermits live there.
[SPEAKER_02]: They're very austere old men and they meditate, they pray there.
[SPEAKER_02]: With their hearts, there are very simple people.
[SPEAKER_02]: I don't know if you would be worth your time, but they would be very happy to see you.
[SPEAKER_02]: You want us to stop for a moment and see.
[SPEAKER_02]: And the Bishop said, of course, I'm always willing to give some time for people who are devout Christians.
[SPEAKER_02]: So they stopped and then they took a boat and they went to that island and they could see that these three old men wearing ragged clothes, one at a long beard and the second one had an even longer beard and third one had the longest beard and they were all unkempt.
[SPEAKER_02]: and they were standing in awe to see this bishop that has got just ropes and all come.
[SPEAKER_02]: They immediately fell on their knees and they bowed down before him again and again.
[SPEAKER_02]: The bishop was very touched by the simplicity and said, rise up and tell me about yourself, whatever you've been doing.
[SPEAKER_02]: It's also so many years decades we've been here and praying to God.
[SPEAKER_02]: Of course, we don't know anything very ignorant people.
[SPEAKER_02]: How do you pray?
[SPEAKER_02]: Tell me and I will help you.
[SPEAKER_02]: So they said, we prayed, Lord's prayer.
[SPEAKER_02]: You know, our father and heaven.
[SPEAKER_02]: And they started, but they couldn't complete it.
[SPEAKER_02]: They were making mistakes here and there.
[SPEAKER_02]: I mean, actually, they said, we just say, we pray to God bless us sinners, bless us sinners.
[SPEAKER_02]: Like they'll just play one line like that.
[SPEAKER_02]: And then the bishop said, no, no, no, you are such devout people.
[SPEAKER_02]: Let me teach you the proper prayer, the loud prayer, let me teach you to you.
[SPEAKER_02]: So our father in heaven, it's a long prayer.
[SPEAKER_02]: It teaches it and they stumble, they can't remember the words, they make mistakes, the bishop is very patient with them, the captain is getting impatient, we should go back now to the ship and why are you wasting a time on these fellows.
[SPEAKER_02]: Finally, he makes them repeat the whole father or the the loud sprayer.
[SPEAKER_02]: they are so happy that so many years later they have understood they have got the proper prayer and the keep, they are so full of appreciation, gratitude to the bishop, the keep bowing down to him, keep kissing his feet, kissing his hands.
[SPEAKER_02]: The bishop is also happy that I could help these people, they are such devout people.
[SPEAKER_02]: so they got on the ship on the boat and they sailed back to the ship on the ship ways anchored and as far as they could see the three men were standing there waving them good by they were so happy and they were continuously repeating the Lord's prayer which they had learned today.
[SPEAKER_02]: So the ship sailed on the high seas, it was night, dark night, moonlight actually and the bishop is in his cabin which is the best cabin in the ship and suddenly here's hammering
[SPEAKER_02]: And he gets up and says, what happened?
[SPEAKER_02]: The captain looks terrified.
[SPEAKER_02]: He says, please come up to the deck of the ship.
[SPEAKER_02]: And he goes up to the deck of the ship.
[SPEAKER_02]: It's moonlit, dark night, ocean waves all around.
[SPEAKER_02]: And he sees all the sailors have gathered on one side of the ship.
[SPEAKER_02]: And they are very scared, they're crossing themselves.
[SPEAKER_02]: And they say, what's wrong?
[SPEAKER_02]: Look, father, look.
[SPEAKER_02]: And he sees.
[SPEAKER_02]: to his, he's done to see across the waves, this, you know, which are lit up by moonlight.
[SPEAKER_02]: He can see the three figures, the three strange figures of these old men with the long beard and hair flying, they're racing across the waves towards the ship.
[SPEAKER_02]: And he's stunned and he was like, he's a very hairstyles on its end.
[SPEAKER_02]: And he tells, stop the ship, stop the ship.
[SPEAKER_02]: Let them come.
[SPEAKER_02]: They everybody is very scared.
[SPEAKER_02]: And these three old men they come walking across the ocean.
[SPEAKER_02]: And they come to the ship.
[SPEAKER_02]: They let down a ladder.
[SPEAKER_02]: And the sailors are all very terrified.
[SPEAKER_02]: They shrink back from these people.
[SPEAKER_02]: They found who are these people.
[SPEAKER_02]: And the bishop is also very nervous.
[SPEAKER_02]: And he says, what is the matter?
[SPEAKER_02]: And if a call at his feet and they will say forgive us, we are poor fools, you are so kind to us, you taught us this wonderful prayer and we are such fools, by now we have already started forgetting this word that word and we please teach us again how to actually pray to God.
[SPEAKER_02]: and the bishop is now very ashamed and he says, no, please forgive me, you bless us, you bless me, you bless all of us, you don't need to learn anything from us, we only need your prayers.
[SPEAKER_02]: They are very simple folk, they say if you say so whatever you say and then they be bit them fair will the ship's crew, they get down from the ship and casually walk back across the ocean to get a little island.
[SPEAKER_02]: And so the bishop and the crew and the captain this stand in stunned silence looking at them.
[SPEAKER_02]: So this idea about the formal prayer and the formal way which you learn and the actual spirituality of the symbol of walking across water, the same symbol which is shown here.
[SPEAKER_02]: Then a beautiful description, early morning
[SPEAKER_02]: When the wake-up Sri Ram Krishna is already up, he hardly slept just a few hours.
[SPEAKER_02]: Maybe one or two hours a night.
[SPEAKER_02]: And he would chant early in the morning, who chant sometimes, who clap his hands, sometimes he would walk up and down, wait up or on or come through a Gita, a Gayatri, Bhagavad-tabhaktabhagavan.
[SPEAKER_02]: The Bhagavad-tabhaktabhagavan, you know who chants this?
[SPEAKER_02]: Here in Darshan, it's Bill Conrad.
[SPEAKER_02]: Many of you may not know who know him, he's 97 now.
[SPEAKER_02]: After every hour, he will chant Jai Shri Guru Maharaj Ji Kijai Mahama I Kijai Swamiji Maharaj Ji Kijai.
[SPEAKER_02]: Then he will add, which we all do, then he adds that Jai Raja Maharaj Ji Kijai.
[SPEAKER_02]: Chai to Swamiji Vermhana because he's Guru Swamiji Pavitranji was a disciple of Swamiji Vermhana.
[SPEAKER_02]: Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhagavan Kijay, Bhag
[SPEAKER_02]: You are Virat, Virat means pure consciousness associated with his entire universe.
[SPEAKER_02]: This is where Vedanta Sarkam is in useful.
[SPEAKER_02]: What is the concept of Virat?
[SPEAKER_02]: Ultimate reality is pure consciousness, Brahman.
[SPEAKER_02]: Associated with Maya, that pure consciousness is called Ishwar of God.
[SPEAKER_02]: associated further with the products of Maya, this entire cosmic mind.
[SPEAKER_02]: That same pure consciousness is now called Hiran Nagarva.
[SPEAKER_02]: Associated with the entire physical universe, that same pure consciousness is now called Virat, or the vast.
[SPEAKER_02]: This Virat is what Arjuna saw in the 11th chapter of the Bhagavad Gita, which he called, be sure to do the vision of the universal form of God, that is Virat.
[SPEAKER_02]: This is mother, you are the virat, you are the absolute, and you also manifest as the relative that is a good abrahman and this entire universe.
[SPEAKER_02]: Now, what, really, the 24 cosmic principles?
[SPEAKER_02]: This is Sankhya philosophy.
[SPEAKER_02]: What are the 24 cosmic principles?
[SPEAKER_02]: The five elements, earth, fire, water, air, space, in the subtle forms, Panchatan Mathritis called, then the five sense organs of the sense capacities, and the five motor organs, Ganyndria, Karmindria, how much does that make?
[SPEAKER_02]: 15.
[SPEAKER_02]: Then the 5 objects of the senses.
[SPEAKER_02]: Objects of senses means what is the object of eyes formed?
[SPEAKER_02]: The object of ears sound, the object of the tactile sense touch, the object of smell that is fragrance and taste, the object of the tongue, the five senses are sense objects.
[SPEAKER_02]: So, you have got 5 plus 5 plus 20.
[SPEAKER_02]: Then there is the object, the unmanifest state of property, then there is Buddha, the intellect, and the Ahangkar ego.
[SPEAKER_02]: And then finally, the Manas, the mind.
[SPEAKER_02]: So this 24, 4, and then 5 plus 5 plus 5 plus 5, 20, 24.
[SPEAKER_02]: Beyond all this is, so all of this is practicality.
[SPEAKER_02]: All of this is a nature.
[SPEAKER_02]: Beyond all this is Purusha consciousness.
[SPEAKER_02]: You are consciousness, each of us is, but we are we get mixed up with all these products of practicality and he's saying divine mother.
[SPEAKER_02]: You are the 24 cosmic principles, you are pollution and practicality, you are consciousness and the object of consciousness, all right.
[SPEAKER_02]: Description of early morning, in the Lakshianesh for Kali Temple, the sound of conscious Shankar Dwani and the music from the temples of Kali, Raja Kanta is Krishna Temple, the Krishna Temple, Raja and Krishna Temple.
[SPEAKER_02]: Then there's the Shiva Temple, also.
[SPEAKER_02]: And very soon the Puja will start.
[SPEAKER_02]: Then notice the sadhu's coming.
[SPEAKER_02]: So sadhu's of monks of various sects would pass through the exchange for, just notice that several Nanakpanthis sadhu's were coming.
[SPEAKER_02]: So Narendra asks about spiritual discipline.
[SPEAKER_02]: And he says, love of God is the essence of all spiritual discipline.
[SPEAKER_02]: All of that, everything ultimately is achieved to love of God.
[SPEAKER_02]: Love of God, intense desire for God.
[SPEAKER_02]: What about Vedanta then?
[SPEAKER_02]: Shankaracharya accepted.
[SPEAKER_02]: In Vedanta also, he redefines bhakti.
[SPEAKER_02]: He changes the paradigm.
[SPEAKER_02]: He says, that Swarwarupanus and Hananda, that intense desire to realize my real nature, which Vedanta says, I am Brahman.
[SPEAKER_02]: I don't know that.
[SPEAKER_02]: I don't feel that.
[SPEAKER_02]: how do I realize that that intense desire, that intense enquiry, that is bhakti in Vedanta and of course love of God bhakti in the dualistic systems or theistic systems.
[SPEAKER_02]: Then he talks about some
[SPEAKER_02]: So, there are certain dantic pranks practices to Ram Krishna.
[SPEAKER_02]: Notice, he doesn't say that they are not false.
[SPEAKER_02]: This is all of these dantric practices.
[SPEAKER_02]: They lead to enlightenment.
[SPEAKER_02]: And so, this is something that is prevalent, especially in parts of Bengal.
[SPEAKER_02]: And later on, from there, it went to Tibet.
[SPEAKER_02]: It's a Tibetan Buddhism.
[SPEAKER_02]: It's interesting.
[SPEAKER_02]: Hinduism, Tantra which talks about God, divine mother,
[SPEAKER_02]: Tibetan Buddhism, which originally Buddhism doesn't even talk about and permanent self or any God, but the practices are similar, practices are very, very similar and they have a common source.
[SPEAKER_02]: There is no doubt about it.
[SPEAKER_02]: Sri Ramakrishna says, the pure attitude is to regard yourself as the child of God, the child of the Divine Mother.
[SPEAKER_02]: Namo Narayanaya, so that is the sound, which if you are a monk, especially in the Himalayas and all you all, here again and again, all the monks greet each other by that, bow down to Narayan.
[SPEAKER_02]: In the form of this living being, this monk was come, readily Narayan, I am self-ascoming this form, I bow down to Narayan.
[SPEAKER_02]: Nobody can describe his nature in words, beyond words, everything is possible for gods, for God.
[SPEAKER_02]: And then he shows two attitudes to this.
[SPEAKER_02]: One is completely devoted by yogi who understands this, that God is beyond causality.
[SPEAKER_02]: So everything is possible for God.
[SPEAKER_02]: Within causality means x causes y.
[SPEAKER_02]: Every effect has a cause.
[SPEAKER_02]: It has to be explained.
[SPEAKER_02]: And the ultimate reality is beyond causality.
[SPEAKER_02]: So the first yogi is much wiser.
[SPEAKER_02]: When Nara, to test the yogi probably, he says, you are Nara, you know the story of Nara, there's always Nara, there's always going to the boat of God, he's going to wake up to meet Nara and her.
[SPEAKER_02]: So these yogis ask, so what's going on there?
[SPEAKER_02]: You know, in heaven, what's God doing in heaven?
[SPEAKER_02]: And now are the probably to test their understanding and their faith.
[SPEAKER_02]: He says, always making what path through the eye of a needle, camels and elephants pass and repas through the eye of a needle.
[SPEAKER_02]: Which is supposed to be impossible.
[SPEAKER_02]: Which tiny space, how can an elephant pass through that?
[SPEAKER_02]: The first yogi says, well, what's the wonder in that?
[SPEAKER_02]: God can do everything.
[SPEAKER_02]: And so this is not foolish faith.
[SPEAKER_02]: This is actually a deeper understanding.
[SPEAKER_02]: more linear thinking, more causality thinking, so impossible.
[SPEAKER_02]: How is that possible?
[SPEAKER_02]: And if answer so big, cameras are so big.
[SPEAKER_02]: How can they pass to lie?
[SPEAKER_02]: I have a needy.
[SPEAKER_02]: God can't do that.
[SPEAKER_02]: So there are limits to what God can do or cannot do.
[SPEAKER_02]: And he says, and therefore you have not seen God.
[SPEAKER_02]: You're just making it up.
[SPEAKER_02]: You have not been to a board of the Lord.
[SPEAKER_02]: Again, funny story here.
[SPEAKER_02]: Let me just share.
[SPEAKER_02]: I met this monk in Gangothri, among the many wonderful monks I met, one was this Swami whose name I never learned.
[SPEAKER_02]: He had, he, all the everybody called him Antenababa.
[SPEAKER_02]: So, Antenababa, why can Antenababa?
[SPEAKER_02]: He had his begging bowl, he kept it discruculously clean and polished and sparkling.
[SPEAKER_02]: This is a metal bowl.
[SPEAKER_02]: So he would take it out and beg whatever fool was given to him and that bowl he would eat.
[SPEAKER_02]: Then he would clean it with Ganga water and dry it out.
[SPEAKER_02]: And then he would put it on his head and tie his turban around it.
[SPEAKER_02]: That's where he would keep his bowl.
[SPEAKER_02]: Now in those days, dish antennas were in boge and India to catch the satellite.
[SPEAKER_02]: Now this I don't think you don't see them now.
[SPEAKER_02]: You could see them on top of roofs, people who wanted to catch the signal from the satellites, you know, different channels of TV.
[SPEAKER_02]: So, Dish Antonov was popular.
[SPEAKER_02]: So, this is a play on the Dish Antonov.
[SPEAKER_02]: He has put his dish, which looks like an antenna, put on his head.
[SPEAKER_02]: Everybody called him Antonovovovov.
[SPEAKER_02]: Now, this antenna power had a peculiarity.
[SPEAKER_02]: He would tell you what God was doing in heaven.
[SPEAKER_02]: So the other others would ask him.
[SPEAKER_02]: So what's the menu today in heaven?
[SPEAKER_02]: And he would relout and it would all be suspiciously the menu like which we were having, you know, with Puri, let do and all of these things that's what they're having in heaven today.
[SPEAKER_02]: So every day he had some kind of story about what's going on in heaven anyway.
[SPEAKER_02]: So he was very funny.
[SPEAKER_02]: He was very, very simple.
[SPEAKER_02]: He was very humble.
[SPEAKER_02]: He would never sit on a chair or the bed, when other wee other monks would be sitting on a chair or a bed, he would always sit on the carpet or on the bare floor, which is a big deal there because it's very cold there.
[SPEAKER_02]: And he would never ever sit at the same level with the rest of us.
[SPEAKER_02]: although he was older than us, I think.
[SPEAKER_02]: I heard his story that he was actually a policeman and then he found out some corruption among the policemen there and he complained or he fought back against it.
[SPEAKER_02]: And in disgust, he left that service is very straightforward, very honest kind of man.
[SPEAKER_02]: And then he became a wandering monk.
[SPEAKER_02]: and his spiritual practices were odd to say the least, because every day he was engaged in something, but it was different every day.
[SPEAKER_02]: Some days he would perform a homo, a sacred fire, he would light on the bank of the Ganga and go on all day until, you know, in certain noon, several hours.
[SPEAKER_02]: Some day he would just repeat a month reciting on the bank of the Ganga.
[SPEAKER_02]: He was odd, but I saw his depth,
[SPEAKER_02]: You know, one day we were sitting together and old monk was telling me, out of kindness.
[SPEAKER_02]: Nanak Panti, he will be like, they say, the Nanak Panti monks have come, this monk belong to the Nanak Panti, he was the Nanak Panti monk, old Swami, Punjabi.
[SPEAKER_02]: He told me, Swami, you are studying late in the night, you will ruin your eyesight if you do that.
[SPEAKER_02]: Here, you study in the morning as much as you can, as long as sunlight is there, go into your heart at night and meditate through the night, don't study through the night.
[SPEAKER_02]: So, I just nodded.
[SPEAKER_02]: I was studying the mandu kakari kandos days.
[SPEAKER_02]: I just nodded.
[SPEAKER_02]: And then we came out and I saw this Antonabhava following me.
[SPEAKER_02]: He never spoke.
[SPEAKER_02]: He was so humble here.
[SPEAKER_02]: He would never ever say anything in front of others.
[SPEAKER_02]: Like it's almost like who am I to say anything.
[SPEAKER_02]: I'm just here to listen.
[SPEAKER_02]: As we came out of the hut, out of ear shot of the other monks, he came to me and he said this, I will translate.
[SPEAKER_02]: He told me the Hindi.
[SPEAKER_02]: I can clearly see this in my mindset.
[SPEAKER_02]: Joe Udhar Samaj Beney, Ata He, Udhar Samaj Beney, Ata He, Udhar Samaj Beney, Ata He, Udhar Samaj Beney, Ata He, Udhar Samaj Beney, Ata He, Udhar Samaj Beney, Ata He, Udhar Samaj Beney, Ata He, Udhar Samaj Beney, Ata He, Udhar Samaj Beney, Ata He, Udhar Samaj Beney, Ata He, Udhar Samaj Beney, Ata He, Udhar Samaj Beney, Ata He, Udhar Samaj Beney, Ata He, Udhar Samaj Beney, Ata He, Udhar Samaj Beney, Ata He, Udhar Samaj Beney, Ata He, Udhar Samaj Beney, Ata He, U
[SPEAKER_02]: Well, many wonderful monks, I mean, I still remember little bits of advice, it turned out to be absolutely right.
[SPEAKER_02]: I mean, what extraordinary insight, at least into spiritual life and the psychology of spiritual secrets.
[SPEAKER_01]: Alright.
[SPEAKER_02]: And then Talks about meditation, complete absorption in God.
[SPEAKER_02]: By merely floating on the surface of water, can you read the gems lying at the bottom of the sea?
[SPEAKER_02]: Yes, deep absorption and that absorption requires two things, regular practice and complete dispassion.
[SPEAKER_02]: You must untie the anchor.
[SPEAKER_02]: And the story of the boat and the anchor, pivot, this is the time that we're talking about it.
[SPEAKER_02]: The Bhagavad Gita also, Arjuna asks if this meditation techniques are not working, what can we do?
[SPEAKER_02]: And Krishna says, Abhya Sainatokam Thayya, Vairakya Nacakri, Hathik, O Arjuna, by a regular systematic long term practice and by dispassion.
[SPEAKER_02]: You mind will come under control.
[SPEAKER_02]: Meditation, deep meditation, Samadhi, all of that will become possible.
[SPEAKER_02]: He says, I was just reading,
[SPEAKER_02]: Swami Sarajan ji talks about it.
[SPEAKER_02]: Yes, we saw Sri Ramakrishna, of course, in some other Hindi meditation, but he mentions Gopal Edma, the Brahmin video who was a devotee of the child Gopala.
[SPEAKER_02]: And he said, how she practiced year after year, decade after decade, 16 hours of japa and meditation, every day, 16 hours,
[SPEAKER_02]: Not a few days, going and sitting in a cave in Himalayas, no.
[SPEAKER_02]: In that little room of hers on the bank of the Ganga, decayed after decaying.
[SPEAKER_02]: I think for 30 years, she did that.
[SPEAKER_02]: And the result was she had continuous, and she's saying, sorry, that's like Sri Rama Krishna.
[SPEAKER_02]: Having the vision of Rama Lala, the child Rama, she had the continuous vision of Gopala, the child Gopala.
[SPEAKER_02]: So this is continuous systematic serious practice.
[SPEAKER_02]: Much less, we don't have to do that.
[SPEAKER_02]: These are demonstrations for us.
[SPEAKER_02]: So I mean, Brahman just says, repeat the months or 2000 times a day.
[SPEAKER_02]: After three years, you come back and tell me that nothing has happened.
[SPEAKER_02]: You can come and slap me.
[SPEAKER_02]: If nothing has happened to you, you have no, nobody ever came back and slap.
[SPEAKER_02]: So either they did not do it 2000 times a day or they did it and got some benefit.
[SPEAKER_02]: So they didn't have to come and slap me.
[SPEAKER_02]: So that is Abhiyasa, why are you dispassion?
[SPEAKER_02]: Some of the monks, that's one of the reasons one should read their lives.
[SPEAKER_02]: There was an old monk called Satjidana and he was a contemporary of the direct disciples.
[SPEAKER_02]: He was the way he saw Vivekan and all the other monks used to call him Buddha Baba because he was older than the direct disciples also.
[SPEAKER_02]: He had not seen Sri Ramakrishna, but he saw Vivekan and the Brahman and then all he used to live in Kashi Panaras.
[SPEAKER_02]: There are so many stories of how austere
[SPEAKER_02]: He used to wander from place to place without any money.
[SPEAKER_02]: He would never accept money.
[SPEAKER_02]: Devotees would give him money out of respect.
[SPEAKER_02]: He would throw it in the Ganga.
[SPEAKER_02]: Whatever you do, he would accept it.
[SPEAKER_02]: He would not, you know, scold you or anything.
[SPEAKER_02]: But he forced that money on him.
[SPEAKER_02]: He would quickly walk to the river and throw it into the Ganga.
[SPEAKER_02]: And he would wonder from place to place, begging for food, sleeping under a tree with one cloth.
[SPEAKER_02]: Not even a shirt, just one cloth on his body.
[SPEAKER_02]: Complete dependence on God.
[SPEAKER_02]: Now, what is the point of so much austerity?
[SPEAKER_02]: This is very rare.
[SPEAKER_02]: Complete dependence on God.
[SPEAKER_02]: And he said that at one point Swami Vivekananda thought maybe the boy has become mad.
[SPEAKER_02]: And so he said he, and with tears in his eyes later he would say this old monk, Sathya Dhananda, and he said, so I Vivekananda caught me by the hand and said, want to come and stay in the ashram that I have started, come and do work here, take care of the sick people, it is a hospital.
[SPEAKER_02]: And with the same intensity, Sathya Dhananda came and started working in the hospital.
[SPEAKER_02]: Anyway, that's a different story, but why don't you get that intense dispassion?
[SPEAKER_02]: In this story, I don't know why I'm remembering it just now.
[SPEAKER_02]: This is in our ashram, in Haridwar.
[SPEAKER_02]: That's also a hospital.
[SPEAKER_02]: So, one monk whom I did not meet, this is before my time.
[SPEAKER_02]: So, the different forms that dispassion can take.
[SPEAKER_02]: He, if you give him money, this is his spiritual practice.
[SPEAKER_02]: So if you give him money, don't give him money, because if you give him money, what he will do is immediately he'll walk to the station in Haritwar.
[SPEAKER_02]: And he'll go to a station master.
[SPEAKER_02]: An station master knows his habit.
[SPEAKER_02]: He will extend his hand with, he won't even say anything.
[SPEAKER_02]: He will give the money, whatever is there.
[SPEAKER_02]: He will take the money, give it to the station master.
[SPEAKER_02]: An station master has to buy him a ticket, a rail ticket.
[SPEAKER_02]: One way, rail ticket, brand up with whatever that money can buy.
[SPEAKER_02]: And with that ticket, he will get on the train.
[SPEAKER_02]: When it goes to the end, he will get down from there and then he will walk back to the Ashram across India.
[SPEAKER_02]: You know, begging his food, staying under trees.
[SPEAKER_02]: So the devotee is quickly learned not to give him any money.
[SPEAKER_02]: He would be terrified of him.
[SPEAKER_02]: He would set up on one of those tapasya, those strips.
[SPEAKER_02]: Again, be careful.
[SPEAKER_02]: Don't try it on your own.
[SPEAKER_02]: It, it, you need.
[SPEAKER_02]: Once one told me, be careful of these stories.
[SPEAKER_02]: You need an iron-body and iron-constitution.
[SPEAKER_02]: You're going to get sick if you try that.
[SPEAKER_02]: I think our senior monks were compassionate.
[SPEAKER_02]: Well, I still remember the monk I joined under my superior as a new brahmachari he asked me and some others, now he says.
[SPEAKER_02]: So can you walk from here to the Ashram nearby, which was about maybe 50 or 100 kilometers?
[SPEAKER_02]: can you walk there, you know, no money and begging for your food, sleeping under the tree and we are young people, you know, so we are rehearsing, of course, we can do that.
[SPEAKER_02]: But he was very affection, he said, all right, that's good, we don't have to do it.
[SPEAKER_02]: It's always not to do it.
[SPEAKER_02]: Yes.
[SPEAKER_02]: So dispassion.
[SPEAKER_02]: These two things are necessary for deep meditation.
[SPEAKER_02]: regular, serious practice.
[SPEAKER_02]: They're connected.
[SPEAKER_02]: If dispassion is there, you cannot, if not there, dispassion is not there, you cannot practice.
[SPEAKER_02]: You can, why would you want to sit and repeat a month or 16 hours a day for the best part of your life?
[SPEAKER_02]: Mine will immediately tell you, there are much more interesting things to do, much more pleasurable things to do, much more important things to do.
[SPEAKER_02]: This is, this is the most important thing, nothing compares to this.
[SPEAKER_02]: So this is dispassion.
[SPEAKER_02]: Yoga Vashitra, they give you a technique for meditation.
[SPEAKER_02]: This one suggestion, you should give to the mind when you sit for meditation.
[SPEAKER_02]: Oh mind, whatever you can think of, I am not interested.
[SPEAKER_02]: And what I am interested in, you cannot think of it.
[SPEAKER_02]: I'm interested in the Athman.
[SPEAKER_02]: And whatever you can tell me, I'm not interested.
[SPEAKER_02]: Good bad ugly.
[SPEAKER_02]: But what kind of mind can you tell this to?
[SPEAKER_02]: otherwise the mind will continuously pull you off, so that continuous practice also depends on dispersion and dispersion also depends on continuous practice.
[SPEAKER_02]: If you do once in a while, the mind will engage itself in other things and then it will get colored by the world.
[SPEAKER_02]: In fact,
[SPEAKER_02]: removing raga, that means another literal meaning of the term would be removing the color of the world, the world colors your mind, removing the color of the world from the mind is dispassion.
[SPEAKER_02]: Let me see there are some comments.
[SPEAKER_02]: Ashoka says, what kind of spiritual development you need to have a dream like that?
[SPEAKER_02]: In a spiritual path, you will all of us.
[SPEAKER_02]: You will all get some such dream.
[SPEAKER_02]: One sign of a spiritual dream is that it is regarding some spiritual thing.
[SPEAKER_02]: Maybe about a guru, maybe about your Ishtar Devata, maybe about something which is spiritual, maybe about a temple or a place of pilgrimage, something or one unique feature of that.
[SPEAKER_02]: It will be about a spiritual subject.
[SPEAKER_02]: Somehow related to that, it will be uplifting and you'll remember it.
[SPEAKER_02]: Most dreams when we wake up we forget.
[SPEAKER_02]: Even if you remember it very soon you forget.
[SPEAKER_02]: This dream is, you will consider it up.
[SPEAKER_02]: It will be a memory.
[SPEAKER_02]: You will consider it as a valuable memory, which you will probably remember all your life.
[SPEAKER_02]: So many spiritual seekers have these dreams.
[SPEAKER_02]: These are signs of a septic mind and spiritual seeking.
[SPEAKER_02]: Why these are different these dreams?
[SPEAKER_02]: There are dreams.
[SPEAKER_02]: There aren't there are very strict on logic.
[SPEAKER_02]: There are still dreams.
[SPEAKER_02]: But it's something that comes from the Cosmic Mind.
[SPEAKER_02]: It's not just a generation from the subconscious mind in our mind.
[SPEAKER_02]: It's something that comes from the Hirani Nicarbata Cosmic Mind.
[SPEAKER_02]: To sign up blessings, you might take it that way.
[SPEAKER_02]: You see a holy man, and don't think that the holy man is appearing in your dreams.
[SPEAKER_02]: It's a really man may know nothing about it at all.
[SPEAKER_02]: It is just as spiritual inspiration that comes to your mind, but it takes the mind puts these forms on that inspiration.
[SPEAKER_02]: It comes from the cosmic mind and your mind also contribute something to it.
[SPEAKER_02]: It might be a particular holy man or something like that.
[SPEAKER_02]: Then there is a story of the Milk Prabhid Baba says, there is a story of the Milk Pomegranate Guru.
[SPEAKER_02]: Yes, the food come to deliver milk and she is to get late.
[SPEAKER_02]: And then she repeated name of Krishna and it would come cross the river.
[SPEAKER_02]: and the Guru couldn't believe it.
[SPEAKER_02]: So the Guru said, let me try it.
[SPEAKER_02]: I mean, he takes the name of Krishna and tries to cross the river, but he lifts his dirty so that it won't get wet.
[SPEAKER_02]: And he goes down into the river, it sinks like with a big splash.
[SPEAKER_02]: So you can't have faith on God and also lift your dirty a little bit, you know, you're expecting maybe just let me be sure.
[SPEAKER_02]: So that kind of face.
[SPEAKER_02]: This, the meaning of that is face.
[SPEAKER_02]: It's the meaning of that is not walking or water.
[SPEAKER_02]: Sangita says, what do you believe is single biggest reason for Gopal or Mahatma motivated to act that kind of a job up there for 30 years.
[SPEAKER_02]: Devotion, bhakti.
[SPEAKER_02]: And the single biggest reason would be past lives.
[SPEAKER_02]: It does not come in one way.
[SPEAKER_02]: That kind of automatic.
[SPEAKER_02]: When she started, she must have been a young girl.
[SPEAKER_02]: And so that kind of automatic devotion.
[SPEAKER_02]: which becomes primary and everything else in her life becomes rearranged for that even her becoming a widow so that she has no connection to some sorrow then she is left alone, we have sin poverty no doubt but she doesn't feel it she is just completely left alone to herself and
[SPEAKER_02]: If the rest of us, the most of us were given that kind of situation, now you're free.
[SPEAKER_02]: Please repeat the name of Gopal of 30 or 16 hours a day.
[SPEAKER_02]: What will happen to us is mostly, we will feel that we feel bored.
[SPEAKER_02]: We will feel deprived, we'll say we have been deprived of the world and our relatives or I so much money was out to me.
[SPEAKER_02]: Nobody sends me Christmas cards and you know,
[SPEAKER_02]: this place has no Wi-Fi, all these, we will, we will complain, that's the mind.
[SPEAKER_02]: So, I mean Vivekananda was taken on a tour in France when he was touring Europe.
[SPEAKER_02]: So, there was a place where prison, the political prisoners, who were exiled by the King of France, they were kept there, encages, and maybe forgotten for the rest of their life.
[SPEAKER_02]: So, we have two risks to go there, even now they go to see that.
[SPEAKER_02]: And Swami Vivekananda's reaction was, what a wonderful place for meditation.
[SPEAKER_02]: If you are locked up in this little cage and like forgotten for you, nobody will care for you and nobody bothers about you, nobody will come to you for the rest of your life.
[SPEAKER_02]: What is a terrible situation that is, and we can't this is what a wonderful place for meditation.
[SPEAKER_02]: But that requires
[SPEAKER_02]: a mind like that.
[SPEAKER_02]: Often old great swamis, we hear from our senior swamis, such and such some of you will say, how did you accomplish so much?
[SPEAKER_02]: How did you advance so much in spiritual life?
[SPEAKER_02]: And the answer they will give in Bengali, okay, Ag John Meshadhu, is there is there a monk for in one life?
[SPEAKER_02]: Is it that he became a monk in this present life?
[SPEAKER_02]: he's been a spiritual seeker in past lives also.
[SPEAKER_02]: Dima says, what parts of mind engage in meditation, seeing thoughts being fooled by them, breaking free from thoughts?
[SPEAKER_02]: True, this is the mind itself and there's been some neuroscience research on this in the book Flow, not Flow,
[SPEAKER_02]: the neuroscience of meditation and how these stages, where you make an intent, I will now focus on, say for example, a mantra.
[SPEAKER_02]: I said quietly, focus on a mantra.
[SPEAKER_02]: One part of this, the neocortex, you know, lights up some part of it, some set of neurons.
[SPEAKER_02]: Then the mind gets distracted.
[SPEAKER_02]: another part lights up, this is a sign of distraction in the mind, so let's appear in your neurons, and then the mind wanders, making from one jump to another jump to another jump, it is mind wandering.
[SPEAKER_02]: You see, how I did that, when we talked about the bramins, the dream of this devotee about the bramin walking on water, and from there I went to Thothapuri, from there I went to the joke about the Zen monks, but then we went to the three stories about the story about the three Christian monks, and then Pravidva was reminded of the milk, made and her guru.
[SPEAKER_02]: So, this is the mind jumping, this is a link, you follow the link, the mind is wandering.
[SPEAKER_02]: Then next stage comes, this is recognition.
[SPEAKER_02]: Suddenly recognition kicks in.
[SPEAKER_02]: Oh, I am not repeating the mantra, where what am I thinking about.
[SPEAKER_02]: And then the next thing is there is an effort to bring the mind back to the mantra and hold on to that.
[SPEAKER_02]: So, it is entire cycle.
[SPEAKER_02]: This is actually the different components of the mind which are doing that.
[SPEAKER_02]: They are reflected in the fascinating thing is that each of these cycles, which any meditation text, Buddhist and yogic text, they all talk about these stages of movement of the mind.
[SPEAKER_02]: In yogis knew this, but what we now know is that they are actual, they are real in this sense, they are reflected, they have the neural correlates.
[SPEAKER_02]: FMRI scans have confirmed that and Daniel Goldman speaks about this is very wonderful, he traces each step, and this is what is happening in the brain actually.
[SPEAKER_02]: How to go from that to the real self, aha, now it's a question after, you know, my, my own mind, that's all that I really want to talk about how to go from the movements of the mind to the real self.
[SPEAKER_02]: Let me give you two or three quick examples.
[SPEAKER_02]: going from there to the real self.
[SPEAKER_02]: Rupert Spira, he gave a couple of good examples.
[SPEAKER_02]: She said, in meditation, going from the activity of the mind, even the meditative activity of the mind to the real self.
[SPEAKER_02]: She says, it's like reading a book.
[SPEAKER_02]: So page, there are these black letters printed letters on the page.
[SPEAKER_02]: And somebody points out the page to you,
[SPEAKER_02]: It's like going from the reading the letters of the page on the page to suddenly becoming aware of the page on which they are printed.
[SPEAKER_02]: Similarly, thoughts, emotions, perceptions, ego sense, memory, these are the stream which is coming, they are like the letters and the white page is like consciousness in which they are appearing and disappearing.
[SPEAKER_02]: That's a good example.
[SPEAKER_02]: He actually quotes the poet Shelley, who uses the beautiful phrase, the white radiance of eternity.
[SPEAKER_02]: What is consciousness?
[SPEAKER_02]: What is the real self?
[SPEAKER_02]: It's the white radiance of eternity.
[SPEAKER_02]: Orubin though, paraphrase is that.
[SPEAKER_02]: He calls it, what is consciousness?
[SPEAKER_02]: The white glare of an immortal gaze, stunning language.
[SPEAKER_02]: Imagine, our gaze, these eyes, imagine, immortal gaze, the gaze of God.
[SPEAKER_02]: And what is that gaze of God?
[SPEAKER_02]: It's a white clear that is consciousness itself, pure consciousness.
[SPEAKER_02]: That's one example.
[SPEAKER_02]: Another example is movie and the screen.
[SPEAKER_02]: So, movie is going on the activity of the mind.
[SPEAKER_02]: The image is fading away, leaving only the screen, and that transition is meditation.
[SPEAKER_02]: Movie going on is normal thinking, but the fading away of normal thinking and the coming into prominence of the background, that is how meditation takes you to the real self.
[SPEAKER_02]: But this is yogic method, this is chitavritti nirodha.
[SPEAKER_02]: the cessation of the activities of the mind.
[SPEAKER_02]: Well, the Vedantic method, from going from there to the real self-face, let the movie go or let the letters be printed on the page.
[SPEAKER_02]: Can you not distinguish the page and the letters when the letters are there?
[SPEAKER_02]: You can.
[SPEAKER_02]: Can you not see the screen when the movie is going on?
[SPEAKER_02]: Do you need to switch up the movie?
[SPEAKER_02]: No.
[SPEAKER_02]: Right.
[SPEAKER_02]: So, that is, they have used the way of Viveka.
[SPEAKER_02]: The, what you call it, discernment.
[SPEAKER_02]: discernment between thoughts, feelings, emotions, ideas, and the consciousness where they arise and play around and disappear.
[SPEAKER_02]: Viveka.
[SPEAKER_02]: These are two ways.
[SPEAKER_02]: One is the way of yoga, which is the fading away of the movie or cessation of thoughts.
[SPEAKER_02]: That's one.
[SPEAKER_02]: The other is the way of Ghana.
[SPEAKER_02]: Everything is going on.
[SPEAKER_02]: You are pointed out, the background is pointed on.
[SPEAKER_02]: You learn to see the difference between that.
[SPEAKER_02]: And that gana is also just sankhya gana.
[SPEAKER_02]: Beyond that is the other way to gana.
[SPEAKER_02]: First, you learn to see the difference between mind and the self.
[SPEAKER_02]: Mind and Atman.
[SPEAKER_02]: And then you see the mind is nothing but the Atman.
[SPEAKER_02]: That's that's the other way.
[SPEAKER_02]: If you see the difference between mind and Atman, that is yoga, that is sankhya.
[SPEAKER_02]: But then finally, you see the oneness, the document alone is appearing as mine and the universe.
[SPEAKER_02]: And then it is Advaita.
[SPEAKER_02]: Prishna multivisionalatun says, Ramsukdas, 26 chapter of Salaq Sanjeevni says, It thoughts arise during Salaana.
[SPEAKER_02]: One should attribute them to the mind, which is not an almost thing separate from us and just ignored them.
[SPEAKER_02]: Yes.
[SPEAKER_02]: It's a very son-kian approach.
[SPEAKER_02]: and I am the separate witness of it.
[SPEAKER_02]: The thoughts arise and the separate witness of it.
[SPEAKER_02]: Nothing to me.
[SPEAKER_02]: Don't be swept away by them.
[SPEAKER_02]: It's a very son can approach.
[SPEAKER_02]: Actually, if you deliberately minimize and suppress the thoughts, there are techniques for that.
[SPEAKER_02]: That is the yogic approach.
[SPEAKER_02]: Chittavritin, you wrote her.
[SPEAKER_02]: You wrote her as yogic approach.
[SPEAKER_02]: Viveka is the son can approach.
[SPEAKER_02]: And from the song can approach to Advaita, oneness is the Advaita approach, Akhanda.
[SPEAKER_02]: But first of all, you need either the Nero or the song can approach to go to the Akhanda.
[SPEAKER_02]: You can't jump to the oneness suddenly.
[SPEAKER_02]: Goldman, yes.
[SPEAKER_02]: Daniel Goldman, one who popularized EQ, emotional intelligence, the same one.
[SPEAKER_02]: You don't this book focus.
[SPEAKER_02]: I recommend that book.
[SPEAKER_02]: It's a pretty good book because more books have been written on that same subject now, but he wrote that specially because we were approached by many worried teachers and parents, even corporate, you know, those who hire young people and young people themselves.
[SPEAKER_02]: He calls it the epidemic of inattention.
[SPEAKER_02]: This is going around now.
[SPEAKER_02]: Jennifer says, seeing my mom lose her brain function to dementia seems like the worst thing
[SPEAKER_02]: one can no longer use the mind brain for sarshan and say no potential for spiritual progress.
[SPEAKER_02]: Yes and no, one is because I cannot do anything with the mind, cannot do anything with the body, so very little remains.
[SPEAKER_02]: But even then to some extent, people can do.
[SPEAKER_02]: I have seen monks in the worst conditions paralyzed.
[SPEAKER_02]: I'm giving you some examples earlier.
[SPEAKER_02]: One hand paralyzed, both legs paralyzed, blind in both eyes, but mind is functioning and so repeating mantra.
[SPEAKER_02]: I have seen monks in coma and you have given indications that something inside is going on.
[SPEAKER_02]: I have seen monks in advanced stages of Alzheimer's or Parkinson's disease, for example,
[SPEAKER_02]: I saw one, I remember with the other Maharaj, Niddhli, Panandriji, but you see this is at the end of one's life and so much sickness and disease but it is what they have been doing all their life.
[SPEAKER_02]: You can't start at that point.
[SPEAKER_02]: So this one's Swami, I saw.
[SPEAKER_02]: Um, I mentioned him earlier also.
[SPEAKER_02]: I saw him when I joined the order.
[SPEAKER_02]: He was this very odd monk.
[SPEAKER_02]: I mean, he went in monks are odd.
[SPEAKER_02]: Yes, in general, but among odd monks also he was ordered in the rest of us.
[SPEAKER_02]: A very austere person, very austere.
[SPEAKER_02]: He used to stammer a little, I can give one example of his austerity once, you know, that comet was in the hair, in the in space, I think, Halebop or not Haley's comet, Halebop, one of the comets, and we were young bremageries in this little art, in the big art from actually.
[SPEAKER_02]: And it was a sort of away from the big city.
[SPEAKER_02]: So the night sky is much spectacular at night, especially when no electricity was there and their lights were switched off and no lights were there.
[SPEAKER_02]: So we could see, and at that time it's very spectacular.
[SPEAKER_02]: You could see the comet in the sky, blazing across the sky for a few days.
[SPEAKER_02]: So I, another young Brahmachari, we were standing on the roof of the monastery and admiring the stars in this comet.
[SPEAKER_02]: We didn't know that this old swam, we were sitting in the darkness behind us on a bench, wooden bench.
[SPEAKER_02]: And his tamarine voice certainly came out of the darkness.
[SPEAKER_02]: It is just so even more beautiful under the pathways of the Himalayas.
[SPEAKER_02]: We were still startled, we said, what, what, how would you see this in the Himalayas, and the practice of the Himalayas?
[SPEAKER_02]: He said, oh, so many times in the summer I have slept under the trees and the Himalayan mountains.
[SPEAKER_02]: And I could see all these stars across the from peak to peak,
[SPEAKER_02]: So, this Swami, in his old age, he got Parkinson's disease, and it was pretty advanced.
[SPEAKER_02]: Sometime before he died, I saw him in the hospital when to visit him, and he was lying and he hardly had any control over his limbs, he was lying there, his eyes, large and sort of bugging out.
[SPEAKER_02]: So, many of the symptoms of Parkinson's disease, his speech was very mumbled,
[SPEAKER_02]: I bent over him and asked Maharaj, come on Rachyan, how are you Swami?
[SPEAKER_02]: Which is a stupid question to ask, obviously he's doing poorly.
[SPEAKER_02]: And he said something like costo, costo, it's suffering pain, pain or suffering.
[SPEAKER_02]: I don't know what came over me.
[SPEAKER_02]: I just know that same thing which Hari Maharaj told Sri Ramakrishna, but I see that you're in great joy and when Sri Ramakrishna can see, we have all read the story.
[SPEAKER_02]: So I just said it, like a parrot.
[SPEAKER_02]: I just said, but Maharaj, I see that you're in great joy.
[SPEAKER_02]: Because I mean, the Dixiepsiapni are on the ocean.
[SPEAKER_02]: And this monk, in Yubingali, but he's not Bengali, he's Bharati.
[SPEAKER_02]: And this monk was lying in the bed.
[SPEAKER_02]: He sat up, I am not straight.
[SPEAKER_02]: We still, I still, you know, bugging big guys, and he mumbled on on the face, being like, I still remember the face, so startling, the picture is that last face, the memory of his face is beaming with joy, his smile and glowing face, and the next moment he collapsed back into the bed again.
[SPEAKER_02]: So, it is possible under circumstances you might not think spiritual practice or spiritual thought current is possible and I have seen this in senior monks were dying maybe one or two days from death I have seen them repeating the mantra nothing else is working but the hands are moving.
[SPEAKER_02]: This I have seen again again and this is this lifelong practice.
[SPEAKER_02]: Um, you might, they might not be much other function left, but this is going on.
[SPEAKER_02]: So something is going on inside.
[SPEAKER_02]: Um, number of senior monks who passed, we saw so many such different signs.
[SPEAKER_02]: One monk, I was in the hospital all day long.
[SPEAKER_02]: He would live.
[SPEAKER_02]: I think we was sedated or something whatever.
[SPEAKER_02]: He had terminal stomach cancer.
[SPEAKER_02]: So you were suffering, which you never said anything, all night.
[SPEAKER_02]: But at night, he would talk to the Divine Mother, Holy Mother.
[SPEAKER_02]: He might say, he was doing it on his mind, probably I didn't see anybody else, but it was a dark hospital ward and I was in the next bed.
[SPEAKER_02]: So I could hear him.
[SPEAKER_02]: I was young, so I didn't lying in the bed all day long and didn't get sleep at night.
[SPEAKER_02]: So I would see this.
[SPEAKER_02]: This term man who's dying old monk, who's dying of terminal stomach cancer,
[SPEAKER_02]: He's saying to the Holy Mother, I still remember whispering in Bengali that it's so much pain, mom, let the body go, what, not, not now after the few days, all right.
[SPEAKER_02]: So, as if he's talking to the mother, I mean, I, of course, did not hear anything from the other side.
[SPEAKER_02]: Um, next morning, quite like that, no reaction does not speak to anybody doctors, nurses, nothing, no food, no reaction,
[SPEAKER_02]: I left hospital, few days later he actually did pass, so it is possible, all right.
[SPEAKER_02]: Now you might say, even if nothing is possible, remember one thing, actually spiritual practice and spiritual progress does not depend on our mantra, our, you know, Ghana, none of that.
[SPEAKER_02]: God is there, and the grace of God is always there, when we cannot
[SPEAKER_02]: Surely, there is no doubt about it, so that is the real source of strength, inspiration, spiritual practice, God, not our own efforts.
[SPEAKER_02]: Of course, we should make our own efforts all through life, what will you do?
[SPEAKER_02]: So as Holy Mother said, if God is giving you fingers, my child, use them to count the names, the mantra, you know, like count the mantra, use them.
[SPEAKER_02]: But actually, it depends on God.
[SPEAKER_02]: You can help others can help play a holy music, chanting, read to them, even if you think they are not listening or understanding.
[SPEAKER_02]: Focus the hidden driver of excellence.
[SPEAKER_02]: Yes, thank you very much.
[SPEAKER_02]: That's the book.
[SPEAKER_02]: Rikha, Kalikra is saying how can the explanation that you gave to Dima what going to the real self apply in the case of devotional meditation with one
[SPEAKER_02]: keep on repeating the mantra, pay as much attention as you can, do as much of it as you can, visualize the ishtadevata, going from the feet up to the body and then to the face, always joyful radiant, you do that, then it will happen by itself.
[SPEAKER_02]: Tanuka Goshaal says, perhaps spiritual lectures, ketans, mantras can be played exactly.
[SPEAKER_02]: people whose brains are not working, vibrations will be helpful, provides some spiritual benefit.
[SPEAKER_02]: I have no doubt, I have no doubt that is helpful.
[SPEAKER_02]: Shree says physicians often report a terminal lucidity and dementia patients a few hours or days before passing, which means
[SPEAKER_02]: I've heard of at least one case, it was suppressed and it is the head of the neuroscience department who said this in a conference.
[SPEAKER_02]: We said that this lady and she was a Bengali lady.
[SPEAKER_02]: She had a terrible automobile accident.
[SPEAKER_02]: She was transferred to the Indian Institute of Medical Sciences in Delhi.
[SPEAKER_02]: She was in coma and vegetative state almost.
[SPEAKER_02]: And not on life support though.
[SPEAKER_02]: checking on the state of the serious patients.
[SPEAKER_02]: So he was walking past her bed and he was humming a robbing the shungit and he couldn't remember the next line.
[SPEAKER_02]: He sang the first line, the second line and the first line again and again he sang the first line but not remembering the second line.
[SPEAKER_02]: And this lady who was not responsive, she sang the second line.
[SPEAKER_02]: In so stunned, he checked her vitals, no response.
[SPEAKER_02]: He called the head, who actually told us the entire story.
[SPEAKER_02]: We came and we found no response at all.
[SPEAKER_02]: And what was more shocking was that Lady died a couple of days later.
[SPEAKER_02]: And when they performed an autopsy, the exam in the brain, they found the brain had died long ago.
[SPEAKER_02]: There's nothing left there.
[SPEAKER_02]: It's all smashed.
[SPEAKER_02]: how can a person who is brain has been destroyed, physically destroyed, how can they hear and understand and recall and then use the entire vocal apparatus to actually sing out a line.
[SPEAKER_02]: This is he said it is simply not possible.
[SPEAKER_02]: And it's the head of the neuroscience institute.
[SPEAKER_02]: And he said, we just simply suppress this.
[SPEAKER_02]: Even this is a suppress, we just ignored the whole thing.
[SPEAKER_02]: We have no way of explaining this at all.
[SPEAKER_02]: But in Vedanta or Sankya, for example, it is the subtle body, which has all these powers.
[SPEAKER_02]: So in some way, maybe it could reactivate the physical body for just one more last effort.
[SPEAKER_02]: the power of memory of all these capacities, five sense organs, five motor organs, these capacities in the subtle body, and they use the apparatus of the physical body.
[SPEAKER_02]: Anyway, so all that is very interesting.
[SPEAKER_02]: Om Shanteshanteshanteshantesh Harihyoam Tatsapshri Ramakrishna Rupur Namastu,
[SPEAKER_02]: I think Pravidva would raise the hand.
[SPEAKER_02]: I forgot to ask.
[SPEAKER_00]: So that's the whole question about your talk a couple of weeks ago on this family we got around the G. And you talked about how Kerala Krishna actually wrote something on his tongue.
[SPEAKER_00]: And he said that was Shambhavi initiation.
[SPEAKER_02]: Yes.
[SPEAKER_00]: So I have two questions.
[SPEAKER_00]: One is that,
[SPEAKER_00]: did have to always give that kind of incestionary, did he actually give incestionary by the the the monthly type of incestionary.
[SPEAKER_02]: And that also is a mantra initiation.
[SPEAKER_02]: In fact, Saradhan Ji tells, I think Nikhilan and Ji asked this exact same question to Saradhan Ji.
[SPEAKER_02]: And Saradhan Ji has recorded this in his Bengali recollections of senior months.
[SPEAKER_02]: And Saradhan Ji told Saradhan Ji that,
[SPEAKER_02]: This is called Shambhavi Diksha, and Sri Ramakrishna often is to give this Shambhavi Diksha, but often, not always.
[SPEAKER_00]: I have read little bit of...
[SPEAKER_00]: that is written in Lila Prashanga about these three types of, is it, I was my, I have a request if possible some day, if you can talk about these three types of initiation and explain it a little bit.
[SPEAKER_00]: We'll be having.
[SPEAKER_02]: I also have just, no, what you call book knowledge of it.
[SPEAKER_02]: These details, you will find in Kashmirish
[SPEAKER_02]: In fact, Swami Sardhan just says that while writing the Lila Prasenga, I studied up Tantra and in the Tantric books I found this, so in Tantra it's their Shambhavi Diksha, in Kashmiri Shabism which is their Shambhavi Diksha, and the different kinds of Dikshaar, there yes, all right, thank you so much.