# Gospel | Chapter 7: Dec 14, 1882 (Part 6) | Swami Sarvapriyananda

An episode of [Vedanta Talks - Swami Sarvapriyananda](https://invisiblenetwork.ai/podcast/1247628265), 25 Oct 2026, 1 h 10 min.

Audio: https://audio4.redcircle.com/episodes/9abe8917-da87-4da8-a7bc-b222f6684bfc/stream.mp3

Swami Sarvapriyananda reads and discusses the Gospel of Sri Ramakrishna. The Gospel of Sri Ramakrishna is an English translation of the Bengali spiritual text Sri Sri Ramakrishna Kathamrita by Swami Nikhilananda. The text records conversations of Ramakrishna with his disciples, devotees and visitors, recorded by Mahendranath Gupta, who wrote the book under the pseudonym of "M." This session was recorded on Jan 31, 2023. 🙏 Please Support the Vedanta Society of New York http://www.vedantany.org/donate 🌐 Please Visit Us • Website: https://vedantany.org • Apple & Spotify Podcasts: https://www.vedantany.org/media-channels • YouTube (Main Channel): / @vedantany • YouTube (Archives): / @vedantanyarchives • Facebook: / vedantany • X / Twitter: / vedantany 📙 Books by Swami Sarvapriyananda • https://www.vedantany.org/swamis-books Lecture Series by Swami Sarvapriyananda 📓 Introductory Lectures: https://www.vedantany.org/introductor... 📚 Vedanta Scriptures: https://www.vedantany.org/by-scriptures 🧩 Lectures by Topics: https://www.vedantany.org/by-topic 💬 AskSwami Q&A: https://www.vedantany.org/ask-swami-qa 📖 Scriptures Taught by Swami Sarvapriyananda • Aparokshanubhuti | Swami Sarvapriyananda • Bhagavad Gita | Swami Sarvapriyananda • Brihadaranyaka Upanishad | Swami Sarvapriy... • Dṛg Dṛśya Viveka | Swami Sarvapriyananda • The Gospel of Sri Ramakrishna | Swami Sarv... • Isha Upanishad | Swami Sarvapriyananda • Katha Upanishad | Swami Sarvapriyananda • Kena Upanishad | Swami Sarvapriyananda • Mandukya Upanishad | Swami Sarvapriyananda • Mundaka Upanishad | Swami Sarvapriyananda • Vedantasara of Sadananda | Swami Sarvapriy... 🪔 About Vedanta Vedanta is among the world’s oldest spiritual philosophies and one of its most inclusive. Rooted in the Vedas, India’s sacred scriptures, Vedanta upholds the unity of all existence, the divinity of the soul, and harmony among religions. 🏛️ About This Channel This is the official channel of the Vedanta Society of New York, a spiritual institution affiliated with the Ramakrishna Order of India and holds the distinction of being its first established Center, founded by Swami Vivekananda in 1894. Swami Sarvapriyananda currently serves as the Resident Minister and Spiritual Leader of the Vedanta Society of New York. 📜 Content Use Policy https://www.vedantany.org/content-policy

## Transcript

[0:04] \[SPEAKER_06\]: So this is our Gospel of Sri Ramakrishna class, this translation from the Bengali original, the dialogues of Sri Ramakrishna,
[0:34] \[SPEAKER_06\]: and this is like a reading.
[0:37] \[SPEAKER_06\]: So do chime in with comments, questions, observations, objections.
[0:47] \[SPEAKER_06\]: All right.
[0:48] \[SPEAKER_06\]: So we are in the middle of this long conversation between Sri Ramakrishna and Vijayakrishna Goswami, who was a regular visitor to Sri Ramakrishna and a member of the reform
[1:04] \[SPEAKER_06\]: So they're a very interesting discussion which has lots of stuff, we are on page 169 I read this portion last time, but I'll read it again a little bit, I don't have too much more to say about it, but there's a couple of things I want to add.
[1:23] \[SPEAKER_06\]: The question that Vijay Krishna had asked is why don't we see God and then Sri Ramakrishna's answer was because of Maya.
[1:34] \[SPEAKER_06\]: But what is Maya precisely?
[1:36] \[SPEAKER_06\]: He gives this answer that Maya is our ego, a hankada.
[1:41] \[SPEAKER_06\]: And that also has to be understood carefully.
[1:43] \[SPEAKER_06\]: Does the enlightened person not have an ego?
[1:51] \[SPEAKER_06\]: If you become enlightened, won't you have an ego and if it would be a little strange, you know, ego is basically a function of the mind, and the mind is multiple functions like we have thoughts, we have memories, we have desires, perceptions, emotions, intellect, and ego also.
[2:11] \[SPEAKER_06\]: In Vedanta, ego is called Ahankara, in Sankan psychology of Sankara.
[2:17] \[SPEAKER_06\]: literally a hankar if a translate will become i maker hankara and it's taken as a most ordinary function of the mind.
[2:26] \[SPEAKER_06\]: There's a definition of that also in Vedanta saravya studied what is a hankara avimana atmika antakkaranavritti hankara the appropriating function of the mind is called ego
[2:46] \[SPEAKER_06\]: So, there is thinking going on, remembering going on, seeing, going on, hearing, going on, desiring, going on, emotions are there, liking, disliking, all of this has to be integrated into one unit, one person.
[2:59] \[SPEAKER_06\]: I am the one, I am the one who sees, I am the same one who hears, and the same one who's thinking, and the same one who likes or dislikes, and the same one who's remembering, otherwise they would all be separate functions.
[3:11] \[SPEAKER_06\]: Yes, what ties them together?
[3:14] \[SPEAKER_06\]: Rigo, ego, that's the function of the ego.
[3:17] \[SPEAKER_06\]: And it's just a function of the mind.
[3:19] \[SPEAKER_06\]: And it's there sometimes, sometimes it's not there.
[3:21] \[SPEAKER_06\]: As I mentioned last time, you know, the idea of flow where we are in intense concentration, the ego sense disappears.
[3:29] \[SPEAKER_06\]: When tennis player is playing a really good game of tennis, or a musician is playing a musical instrument to the best of his or her ability, they will all report that for the time being
[3:44] \[SPEAKER_06\]: For the time being, and then again the sense of ego disappears in deep meditation, in sleep, in deep sleep, everything disappears, ego also disappears in deep sleep.
[3:55] \[SPEAKER_06\]: So ego is just a function of the mind.
[3:58] \[SPEAKER_06\]: Now, why am I stressing this?
[4:00] \[SPEAKER_06\]: When you share this, you tie it with my own enlightenment.
[4:03] \[SPEAKER_06\]: It seems that when we are in my heart, there is ego and we are not enlightened and we do not see God.
[4:09] \[SPEAKER_06\]: And since we know what Krishna says, when the ego goes, one realizes God.
[4:14] \[SPEAKER_06\]: Which means,
[4:17] \[SPEAKER_06\]: The enlightened person seems to say that per enlightened person doesn't have an ego.
[4:22] \[SPEAKER_06\]: Because if you don't have, if you have an ego, you're not enlightened, if you haven't.
[4:25] \[SPEAKER_06\]: If you don't have an ego, then you're enlightened.
[4:27] \[SPEAKER_06\]: But you know what's strange about it.
[4:30] \[SPEAKER_06\]: Enlightened person clearly is embodied.
[4:33] \[SPEAKER_06\]: You can see that they are in bodies.
[4:35] \[SPEAKER_06\]: And the enlightened person is clearly seeing and hearing and smelling and tasting.
[4:40] \[SPEAKER_06\]: Clearly, the enlightened person has feelings because they're reported.
[4:45] \[SPEAKER_06\]: The clearly then light and person is thinking and remembering.
[4:48] \[SPEAKER_06\]: They can remember our names even after Enlightenment.
[4:50] \[SPEAKER_06\]: They can't see that I forgot and everything.
[4:52] \[SPEAKER_06\]: What happened?
[4:52] \[SPEAKER_06\]: Mnesia, no Enlightenment.
[4:55] \[SPEAKER_06\]: Everything is functioning.
[4:57] \[SPEAKER_06\]: Their heart, liver, everything is functioning.
[4:59] \[SPEAKER_06\]: If you give a physical check-up after Enlightenment, the doctor will say it's good, good marks for good health.
[5:05] \[SPEAKER_06\]: You're enlightened.
[5:07] \[SPEAKER_06\]: It's not that your organs, multi-organ failure.
[5:09] \[SPEAKER_06\]: What happened in Enlightenment?
[5:11] \[SPEAKER_06\]: No.
[5:13] \[SPEAKER_06\]: So everything is functioning in the body, everything is functioning in the mind only ego has failed.
[5:19] \[SPEAKER_06\]: That would be a little strange.
[5:21] \[SPEAKER_06\]: Not only that, there is contrary evidence to that.
[5:24] \[SPEAKER_06\]: All the enlightened persons use the word I.
[5:29] \[SPEAKER_06\]: So what does he mean that ego, if this ego is that which prevents us from seeing God and once if the ego goes, then you become enlightened, what does it mean?
[5:43] \[SPEAKER_06\]: Clearly the ego has something to do with spiritual life because all sorts of spiritual texts talk about the ego and how to overcome the ego.
[5:50] \[SPEAKER_06\]: So what's going on here?
[5:51] \[SPEAKER_06\]: And I'm giving you an answer from the Vedantic perspective, Vedantic perspective.
[5:59] \[SPEAKER_06\]: other perspectives will have different takes on this.
[6:02] \[SPEAKER_06\]: So the Vedantic perspective is the ego will continue.
[6:07] \[SPEAKER_06\]: Just like everybody else, the enlightened person also, just as the mind is working, memory is working, a heart is working, liver is working, ego is also working.
[6:16] \[SPEAKER_06\]: However, there is a huge difference in the ego.
[6:21] \[SPEAKER_06\]: What's the difference in enormous difference?
[6:24] \[SPEAKER_06\]: Till that time, till before enlightenment, we identify ourselves with the ego.
[6:30] \[SPEAKER_06\]: Who am I?
[6:31] \[SPEAKER_06\]: This one, this one which is saying, I, that's who I am.
[6:34] \[SPEAKER_06\]: The one is which is saying, I know.
[6:36] \[SPEAKER_06\]: I am sitting here.
[6:37] \[SPEAKER_06\]: That's truth for me.
[6:41] \[SPEAKER_06\]: I really don't really don't think that I am an all-pervading consciousness and in that one body is appearing on one planet called Earth and in that body there is a mind and that mind there is a function of the ego and a witness to all that I don't I don't we don't really think that way we I am this body mind so the ego which which integrates the body mind is the appropriating function unifies the body mind we are identified with that we think
[7:11] \[SPEAKER_06\]: The moment I think I am the ego, I think means I am clear about it.
[7:14] \[SPEAKER_06\]: I have no doubt about it, never, I have been, I do not ask a question about it ever.
[7:19] \[SPEAKER_06\]: Moment I do that, ego is a function of the mind, so I am immediately identified with the mind.
[7:25] \[SPEAKER_06\]: And the mind is very closely connected with the body.
[7:28] \[SPEAKER_06\]: So I am immediately identified with the body also, and the result is, I think, I am this.
[7:35] \[SPEAKER_06\]: What about the enlightened one?
[7:37] \[SPEAKER_06\]: In the enlightened one's case, they use the word I.
[7:41] \[SPEAKER_06\]: I can give a proof here.
[7:42] \[SPEAKER_06\]: This book is well off.
[7:43] \[SPEAKER_06\]: You know, Sri Ram Krishna often uses the word I.
[7:48] \[SPEAKER_06\]: However, according to Vedanta, the enlightened one uses the word I in two senses.
[7:54] \[SPEAKER_06\]: One is the primary sense in which they are very clear.
[7:58] \[SPEAKER_06\]: A hum, hum, house, me.
[7:59] \[SPEAKER_06\]: I am Brahman.
[8:00] \[SPEAKER_06\]: I am
[8:09] \[SPEAKER_06\]: I am this person, directly the eye is referring to this person, I am this person.
[8:14] \[SPEAKER_06\]: I am Brahman, the eye actually cannot refer to Brahman.
[8:20] \[SPEAKER_06\]: It will not work this way and the moment I select for example I say I am sitting here I mean it literally I'm this body and I'm sitting here But if I say I am pure aware there's a pure consciousness there's a little twist there Because the I cannot directly refer to pure consciousness because it's this I the ego sense along with all the activities of the mind is being revealed by pure consciousness It cannot point to pure consciousness
[8:47] \[SPEAKER_06\]: It's only the person who's enlightened who gets it, but that apart.
[8:52] \[SPEAKER_06\]: The enlightened one, the broad meaning is that the enlightened one, when the enlightened one really says, I, what the enlightened one really means is, I am pure aware.
[9:02] \[SPEAKER_06\]: Yes, I am infinite being, I am from him.
[9:04] \[SPEAKER_06\]: It's very clear about it.
[9:06] \[SPEAKER_06\]: So it's our question of it also, say here.
[9:10] \[SPEAKER_06\]: And in a secondary sense, the enlightened one uses the eye, the ego, to point to body mind, just like the rest of us.
[9:18] \[SPEAKER_06\]: Why would they do that in order to interact with us?
[9:22] \[SPEAKER_06\]: In order to interact with us, transact with us, because they are in this world.
[9:26] \[SPEAKER_06\]: So, otherwise their language would be so odd as to be understandable.
[9:31] \[SPEAKER_06\]: Though they slip up sometimes, Sri Ramakrishna sometimes says, this place, normally we wouldn't say this place.
[9:38] \[SPEAKER_06\]: unless you've read and there's a lot of undigested or half digested Vedanta.
[9:47] \[SPEAKER_06\]: I get letters like that sometimes, emails, one gentleman wrote that nice email to me, and he signed off as the all-pervading pure consciousness, which is in this body and mind, Mr.
[10:06] \[SPEAKER_06\]: which is right, but you should not talk in that way.
[10:11] \[SPEAKER_06\]: Just use normal language.
[10:15] \[SPEAKER_06\]: So, that's the difference between the use of I for the rest of us, and the use of I for someone like Sriram Akrishna, or in Jeevan Muktan in light and person whoever.
[10:26] \[SPEAKER_06\]: Fully in light and person will use the I in a different sense.
[10:29] \[SPEAKER_06\]: All right.
[10:32] \[SPEAKER_06\]: So that's the mystery of ego, from an adroitical, Vedantic perspective.
[10:38] \[SPEAKER_06\]: So Ramakrishna, halfway through here, he says, the Jeeva is nothing but the embodiment of Satya Dharanda.
[10:44] \[SPEAKER_06\]: But since my ego has created various Upadis, he has forgotten his real self.
[10:50] \[SPEAKER_06\]: So you, Jeeva, right now we are sentient beings, Jeeva's body mind consciousness.
[10:56] \[SPEAKER_06\]: This Jeeva is actually Satjidhan and the limitless infinite being, infinite consciousness and infinite place.
[11:06] \[SPEAKER_06\]: But because of ego, what has happened is we have forgotten our infinite nature, Satjidhan and the nature and we have identified ourselves with the ego exactly what I was saying now.
[11:17] \[SPEAKER_06\]: In Enlightenment, what happens?
[11:19] \[SPEAKER_06\]: I realize that I'm actually Satyadan and the existence consciousness, please.
[11:23] \[SPEAKER_06\]: I am Brahman, I am Akban, I realize that very clearly.
[11:26] \[SPEAKER_06\]: And I continue to use the eye to transact with people, and also refer to that second, you know, that I am that.
[11:35] \[SPEAKER_06\]: Then he mentions, so since Maya or ego has created various Upad, he's yes for God in his real self.
[11:43] \[SPEAKER_06\]: How does it work?
[11:45] \[SPEAKER_06\]: How does peer consciousness come to be trapped?
[11:50] \[SPEAKER_06\]: Coat and code within this world of, you know, some sorrow.
[11:55] \[SPEAKER_06\]: So in Vedanta, there's a theory of Upadhees, which we mentioned last time.
[12:02] \[SPEAKER_06\]: So Upadhees are
[12:05] \[SPEAKER_06\]: Yes, you are limitless consciousness, but in that limitless consciousness, what appears a mind appears, thoughts, feelings, emotions, personal story, memory, ego, all of that appears in consciousness, and that's connected to sensory apparatus, enabling us to see and hear and smell and taste.
[12:25] \[SPEAKER_06\]: It's all limitless consciousness.
[12:30] \[SPEAKER_06\]: And that's connected, that's set embodied in one particular physical body, which is set in time and space in a vast theater of this universe.
[12:40] \[SPEAKER_06\]: all of it is appearing in pure consciousness.
[12:42] \[SPEAKER_06\]: Still no problem.
[12:43] \[SPEAKER_06\]: The problem really starts is when that pure consciousness aspect our real nature is veiled.
[12:49] \[SPEAKER_06\]: Maya does these two things.
[12:50] \[SPEAKER_06\]: It veils and it projects.
[12:54] \[SPEAKER_06\]: It veils our nature as this limitless radiance.
[12:58] \[SPEAKER_06\]: It's right here.
[13:00] \[SPEAKER_06\]: It is the most obvious thing in the world, but somehow amazing thing is it's veiled.
[13:10] \[SPEAKER_06\]: mind, senses, body, world.
[13:15] \[SPEAKER_06\]: How does that work?
[13:17] \[SPEAKER_06\]: I forget I am infinite consciousness.
[13:21] \[SPEAKER_06\]: I am mind.
[13:23] \[SPEAKER_06\]: I am a thinking being.
[13:24] \[SPEAKER_06\]: I think I think therefore I am.
[13:26] \[SPEAKER_06\]: So then if I don't think then I won't be.
[13:29] \[SPEAKER_06\]: So I have to compulsively think, obsessive thinking.
[13:33] \[SPEAKER_06\]: We are afraid of not thinking.
[13:36] \[SPEAKER_06\]: I am, I must see, here taste, I must act, I must do something in this world, I am what I do.
[13:47] \[SPEAKER_06\]: So this becomes, this is all because of Upadik, why does limitless consciousness have to think?
[13:55] \[SPEAKER_06\]: It can think, or it need not think, it makes no difference to the limitless consciousness.
[14:05] \[SPEAKER_06\]: It can.
[14:07] \[SPEAKER_06\]: In fact, only consciousness can taste a cookie.
[14:10] \[SPEAKER_06\]: What else can taste a cookie?
[14:12] \[SPEAKER_06\]: Nothing?
[14:14] \[SPEAKER_06\]: Do you see what I mean?
[14:16] \[SPEAKER_06\]: To taste something, to see something, to smell, hear, remember, enjoy, suffer.
[14:21] \[SPEAKER_06\]: You, one and one thing is with necessary.
[14:23] \[SPEAKER_06\]: Consciousness.
[14:24] \[SPEAKER_06\]: Plus, then, this is the new parties.
[14:27] \[SPEAKER_06\]: If you have the new parties, if you have the world and the mind and senses, but no consciousness,
[14:36] \[SPEAKER_06\]: So this Upad is come and then we become a sentient being.
[14:39] \[SPEAKER_06\]: So this is the basic theory of Upad, he's.
[14:41] \[SPEAKER_06\]: But Sri Dhamakrishna, he doesn't give this kind of, you know, a fancy philosophical explanation of Upad, he's very imminently, pre-eminently practical.
[14:51] \[SPEAKER_06\]: And the examples he gives are very nice examples, very vibrant, living examples.
[14:57] \[SPEAKER_06\]: So he says, for example, an example of an Upad,
[15:02] \[SPEAKER_06\]: Each Upaddy changes man's nature.
[15:04] \[SPEAKER_06\]: Philosophically speaking, what's man's, what is our nature?
[15:08] \[SPEAKER_06\]: Pure consciousness.
[15:09] \[SPEAKER_06\]: And how does the Upaddy change it?
[15:11] \[SPEAKER_06\]: The presence of mind makes pure consciousness into a thinking being.
[15:15] \[SPEAKER_06\]: The presence of the body makes pure consciousness seems to make pure consciousness into an embodied being.
[15:24] \[SPEAKER_06\]: But here he gives examples.
[15:26] \[SPEAKER_06\]: If he wears a fine blackboard or cloth, you get advanced finding, humming, need to bubbles, love songs.
[15:32] \[SPEAKER_06\]: So you can think of a Bengali dandy, or what you'd call in New York today, a dude.
[15:38] \[SPEAKER_06\]: Dude, in 19th century, Calcutta, with a...
[15:43] \[SPEAKER_06\]: Blackborder, Doty, and in Vogue at that time where it's called in Bengalini, Nidu-Bhagur-Tapa.
[15:52] \[SPEAKER_06\]: There's a light Bengali songs, the romantic songs.
[15:55] \[SPEAKER_06\]: So he starts humming those songs, and he walks with a, uh, walking, a cane, walking cane.
[16:02] \[SPEAKER_06\]: So that was high fashion in those days.
[16:05] \[SPEAKER_06\]: Then playing cards, and until play cards,
[16:10] \[SPEAKER_06\]: So I was saying that if Sri Ramakrishna had seen mobile phones, there was a classic example of Hupati.
[16:16] \[SPEAKER_06\]: Immediately changes our behavior.
[16:18] \[SPEAKER_06\]: There's just a presence of the mobile phone.
[16:19] \[SPEAKER_06\]: Then he gives another example, a skinny guy.
[16:22] \[SPEAKER_06\]: He wears high boots.
[16:24] \[SPEAKER_06\]: So he begins to whistle and climb stairs like an Englishman.
[16:27] \[SPEAKER_06\]: Remember, they were Englishmen, where they're in the Calcutta, there's a capital of the British Empire.
[16:32] \[SPEAKER_06\]: So Englishman.
[16:34] \[SPEAKER_06\]: And so he jumping one step to another.
[16:37] \[SPEAKER_06\]: And if we get a pen, I say, in those days, later technology, a pen, so he grabs some paper and starts immediately scribbling on it, why does he do that?
[16:47] \[SPEAKER_06\]: Because the pen is the Ophadi.
[16:50] \[SPEAKER_06\]: And in Indian languages, Upadhi is the title.
[16:55] \[SPEAKER_06\]: So the surname is the Upadhi.
[16:58] \[SPEAKER_06\]: And then your qualifications are the Upadhi, or a doctor, an MBBS, an MD, your lawyer, an LLB, or something, or an MBA.
[17:08] \[SPEAKER_06\]: Those are Upadhi, you write it after your name.
[17:09] \[SPEAKER_06\]: So that's the Upadhi.
[17:10] \[SPEAKER_06\]: That adds something to your identity.
[17:13] \[SPEAKER_06\]: The presence of that, exactly like this philosophy
[17:19] \[SPEAKER_06\]: Now here's the point.
[17:19] \[SPEAKER_06\]: Why am I repeating all this?
[17:21] \[SPEAKER_06\]: A funny observation.
[17:23] \[SPEAKER_06\]: Couldn't resist it.
[17:25] \[SPEAKER_06\]: I remember there was a wartime when there was this.
[17:31] \[SPEAKER_06\]: It was in style.
[17:31] \[SPEAKER_06\]: You would write your academic qualifications after your name.
[17:35] \[SPEAKER_06\]: And on the name plate in your apartment or your house, it would be written.
[17:41] \[SPEAKER_06\]: So, and so, BAMA.
[17:44] \[SPEAKER_06\]: And there was this gentleman in Calcutta's true story.
[17:47] \[SPEAKER_06\]: So, and so B.A.A.
[17:49] \[SPEAKER_06\]: made it in brackets failed.
[17:54] \[SPEAKER_06\]: That's a new party.
[17:56] \[SPEAKER_06\]: Failed.
[17:57] \[SPEAKER_06\]: So, he has, he took the exams, he didn't get through, but at least that's his credit that he at least, you know, he came to that level.
[18:04] \[SPEAKER_06\]: He took the exams.
[18:05] \[SPEAKER_06\]: B.A.A.
[18:06] \[SPEAKER_06\]: failed.
[18:12] \[SPEAKER_06\]: How can you fail an M.A.
[18:13] \[SPEAKER_05\]: examination?
[18:13] \[SPEAKER_05\]: Yeah.
[18:16] \[SPEAKER_05\]: be a pass and I may fail, but at least he tried, you know, that's his no, it's serious, that's his prestige, you know, it's prestigious.
[18:29] \[SPEAKER_06\]: It would have been better if he passed the exam, but at least he tried.
[18:32] \[SPEAKER_05\]: Yes, so
[18:40] \[SPEAKER_00\]: We go like you described with a function that kind of makes all the different senses and everything into a unifying experience.
[18:49] \[SPEAKER_06\]: Good in it, huh?
[18:50] \[SPEAKER_00\]: And it also makes the person feel like I did it, so it makes me experience it.
[18:56] \[SPEAKER_00\]: And that's so essential to the function of a human being.
[18:59] \[SPEAKER_00\]: So if you get home to help all the somebody live without,
[19:05] \[SPEAKER_06\]: It doesn't, that's why I said, when an enlightened person has ego, is as functional as all of us, and yet the enlightened person is also free of the ego, we are not free of the ego.
[19:15] \[SPEAKER_06\]: We think I am this, ah, that's what I talked about.
[19:20] \[SPEAKER_06\]: The enlightened person sees that I am not the ego, and if I'm not the ego, then everything is associated with the ego, thoughts, emotions, ideas, I'm none of them.
[19:31] \[SPEAKER_06\]: Although all of it is appearing.
[19:33] \[SPEAKER_06\]: So the enlightened person can continue to use all of it.
[19:36] \[SPEAKER_06\]: Can use the ego to unite all the activities of the mind and intellect and memory and the body and can think, feel, perceive, act in this world and yet be free of it.
[19:47] \[SPEAKER_06\]: That's saying is there, it's the person never becomes free, but you become free of the person.
[19:53] \[SPEAKER_06\]: So the enlightened person is still there.
[19:55] \[SPEAKER_06\]: The enlightened person, the enlightened one is free of that person, personality.
[20:00] \[SPEAKER_06\]: That's what it means to be free of the ego.
[20:04] \[SPEAKER_06\]: Another example, let me give, how the Upadhi's work, dream.
[20:09] \[SPEAKER_06\]: So in our dreams, we have an experience, we see people, we even happen, we see places, sky and earth, even if vaguely.
[20:20] \[SPEAKER_06\]: and dreams are very important for therapists and therefore in New York this was the place for therapy, right, in 1940, 50, 60, 70s, anybody in New York in Manhattan you had to have a therapist.
[20:36] \[SPEAKER_06\]: By the way, just related to this, there is a nice new book on
[20:45] \[SPEAKER_06\]: Steve Herman is written this book just now published it's doing the rounds people are saying good things about it so yeah Now think of a dream we see all this and notice in my dream I'm also there and part of the dream
[21:04] \[SPEAKER_06\]: But really what's going on, when we wake up, how would you explain what happened?
[21:08] \[SPEAKER_06\]: I fell asleep and the mind in its own place dreamt of this virtual universe.
[21:15] \[SPEAKER_06\]: And put me in there also.
[21:17] \[SPEAKER_06\]: So I was part of my own dream.
[21:21] \[SPEAKER_06\]: Now.
[21:22] \[SPEAKER_06\]: what's actually there in the dream, just the dreaming mind.
[21:26] \[SPEAKER_06\]: There are no people there, there's no body there, there are no sky and earth there.
[21:31] \[SPEAKER_06\]: It's all in the mind, right?
[21:32] \[SPEAKER_06\]: So just the mind by itself has created all of it.
[21:36] \[SPEAKER_06\]: But just the mind by itself cannot walk around, cannot enjoy, suffer, you know, get scared by a nightmare.
[21:44] \[SPEAKER_06\]: No, what the mind does is it now projects Upadhis.
[21:50] \[SPEAKER_06\]: It projects a person into the dream.
[21:53] \[SPEAKER_06\]: You, you have a body in the dream.
[21:55] \[SPEAKER_06\]: You have a mind in the dream.
[21:57] \[SPEAKER_06\]: You are in an environment.
[21:59] \[SPEAKER_06\]: You can actually see here smell taste touch.
[22:07] \[SPEAKER_06\]: Maybe there's a train you have to catch and you're running late at so typical dream anxiety What no matter what I do I can I can't seem to make it on time.
[22:15] \[SPEAKER_06\]: So this is like a typical dream that we most of many people have it But where is the train?
[22:21] \[SPEAKER_06\]: Where is this sense of time?
[22:22] \[SPEAKER_06\]: Where is this anxiety?
[22:24] \[SPEAKER_01\]: All of these are Rupa these projected by the mind Now the mind can begin to experience pain pleasure
[22:33] \[SPEAKER_06\]: If it was just mind and you're very clear, just the mind, no objects, no thoughts, no imagination, you couldn't have a dream.
[22:42] \[SPEAKER_06\]: Now you're projected all this.
[22:44] \[SPEAKER_06\]: The next thing that the mind does is it makes it forgets itself that it's sleeping.
[22:50] \[SPEAKER_06\]: That I am actually in bed and sleeping, that has to be covered up.
[22:54] \[SPEAKER_06\]: Otherwise you can't have a dream.
[22:55] \[SPEAKER_06\]: And then you have a dream.
[22:56] \[SPEAKER_06\]: You might have a lucid dream once in a while, but generally in a dream,
[23:02] \[SPEAKER_06\]: Now this is the example, but what's happening here, according to Vedanta, you are this limitless consciousness, just like the mind in the dream.
[23:12] \[SPEAKER_06\]: Now, this limitless consciousness projects Upadhis, just as in the dream, the mind projected a personality, one person in the dream with a body and a mind of its own, and an ego, and you feel you are there, and projected a world.
[23:31] \[SPEAKER_06\]: Similarly, consciousness here projects Upadhis, mind, intellect, senses, body, world.
[23:39] \[SPEAKER_06\]: Then just as in the dream, the dreaming mind covered itself in an up and forgot that it was sleeping and it's all a dream forgot that conveniently.
[23:47] \[SPEAKER_06\]: Here it's self pure consciousness is covered up by ignorance, Maya.
[23:51] \[SPEAKER_06\]: And we forget that we are unlimited consciousness.
[23:54] \[SPEAKER_06\]: We are such a data on it.
[23:56] \[SPEAKER_06\]: And now the dream can proceed in the dream world and the waking dream also can proceed now happily.
[24:02] \[SPEAKER_06\]: So it's consciousness plus Upadis all activated by ignorance.
[24:09] \[SPEAKER_06\]: In the dream it'll become a lucid dream.
[24:11] \[SPEAKER_06\]: You realize you're dreaming, but support the dream doesn't break.
[24:14] \[SPEAKER_06\]: For a time being, you can still be in that virtual environment.
[24:17] \[SPEAKER_06\]: Similarly, here also, in light and one, Realizes what's going on here.
[24:21] \[SPEAKER_06\]: I am such a darn under.
[24:23] \[SPEAKER_06\]: And all of this indeed, it's such a darn under.
[24:25] \[SPEAKER_06\]: It's existence consciousness, please.
[24:26] \[SPEAKER_06\]: It's got inside and outside.
[24:29] \[SPEAKER_06\]: and yet still appears like a word, all the Upadis are still appearing and the enlightened one can continue to behave as before and interact with all of us.
[24:39] \[SPEAKER_06\]: Sometimes they will be extraordinary and we see something very different about this person.
[24:46] \[SPEAKER_06\]: Sometimes they may actually be hidden.
[24:49] \[SPEAKER_06\]: Difficult recognize this is an enlightened person.
[24:55] \[SPEAKER_05\]: So that is Upadis, the power of the Upadis.
[24:58] \[SPEAKER_06\]: any gave some more examples the Brahmin who got money remember the story with Sri Ramakrishna says is outwardly humble but he came across he got some money came into some money and one day Sri Ramakrishna and Riddha they are going in a boat to Kornnagar they get down the Brahmin sitting on the bank of the river and says well well you know he says to Sri Ramakrishna well
[25:24] \[SPEAKER_06\]: So Ram Krishna was first to Riddha, who was his nephew.
[25:27] \[SPEAKER_06\]: All Riddha, this Brahmin has come into money.
[25:31] \[SPEAKER_06\]: Notice the difference in his tone.
[25:33] \[SPEAKER_06\]: Then he gives the example of Upadeh of the frog, who had found a coin and dragged it into its hole.
[25:41] \[SPEAKER_06\]: And then a elephant stepped over the hole.
[25:43] \[SPEAKER_06\]: And the frog jumped out in fury and tried to kick the elephant and said, how dare you step over me?
[25:50] \[SPEAKER_06\]: That means I'm rich, you know, I have a coin.
[25:56] \[SPEAKER_06\]: then he goes on.
[25:58] \[SPEAKER_06\]: One can get rid of the ego after the attainment of knowledge.
[26:01] \[SPEAKER_06\]: You find it one page 169.
[26:05] \[SPEAKER_06\]: On attaining knowledge one goes into some odd he and the ego disappears.
[26:11] \[SPEAKER_06\]: But it is very difficult to obtain such knowledge.
[26:15] \[SPEAKER_06\]: Here knowledge of this capital K because it means only one particular kind of knowledge.
[26:23] \[SPEAKER_06\]: It is said in the Vedas that a man experiences Samadhi when his mind ascends to the seventh plane, the ego can disappear, only when one goes into Samadhi, where does the mind of a man ordinarily dwell in the first three planes?
[26:38] \[SPEAKER_06\]: These are at the organs of evacuation and generation and at the level.
[26:44] \[SPEAKER_06\]: Then the mind is immersed only in worldliness attached to lust and gold, a man sees the light of God when his mind dwells in the plain of the heart.
[26:54] \[SPEAKER_06\]: He sees the light and exclaims, ah, what is this, what is this?
[26:58] \[SPEAKER_06\]: The next plane is up the throat.
[27:00] \[SPEAKER_06\]: When the mind dwells there, he likes to hear and talk only of God.
[27:04] \[SPEAKER_06\]: When the mind ascends to the next plane in the forehead, between the eyebrows, he sees the form of such it on and desires to reach and embrace it.
[27:13] \[SPEAKER_06\]: But he's unable to do so.
[27:15] \[SPEAKER_06\]: It is like the light in a lantern, which you can see but you cannot touch.
[27:20] \[SPEAKER_06\]: You feel as if you were touching the light, but in reality you are not.
[27:24] \[SPEAKER_06\]: When the mind reaches the seventh plane, then the ego vanishes completely, and the man goes into samadhi.
[27:34] \[SPEAKER_06\]: Vijay, what does a man see when he attains the knowledge of Brahman after reaching the seventh plane?
[27:41] \[SPEAKER_03\]: Master.
[27:43] \[SPEAKER_06\]: What happens when the mind reaches the seventh plane cannot be described?
[27:47] \[SPEAKER_06\]: Once a boat enters the black waters of the ocean, it does not return.
[27:54] \[SPEAKER_06\]: Nobody knows what happens to the boat after that.
[27:57] \[SPEAKER_06\]: Therefore, the boat cannot give us any information about the ocean.
[28:01] \[SPEAKER_06\]: Once a soul doll went to measure the depth of the ocean, no sooner does it enter the water than it melted.
[28:09] \[SPEAKER_06\]: Now who could tell how deep the ocean was?
[28:13] \[SPEAKER_06\]: That which could have told about its depth had melted.
[28:17] \[SPEAKER_06\]: Reaching the seventh plane, the mind is annihilated, man goes into samadhi.
[28:23] \[SPEAKER_06\]: What he feels then cannot be described in words.
[28:27] \[SPEAKER_06\]: The eye that makes one a worldly person and attaches one to lust and gold is the wicked eye.
[28:34] \[SPEAKER_06\]: The intervention of this ego creates the difference between Jeeva and Atman.
[28:40] \[SPEAKER_06\]: Water appears to be divided into two parts if one puts a stick across it.
[28:46] \[SPEAKER_06\]: But in reality there is only one water.
[28:49] \[SPEAKER_06\]: It appears as to on account of the stick.
[28:52] \[SPEAKER_06\]: This eye is the stick.
[28:54] \[SPEAKER_06\]: Remove the stick and there remains only one water as before.
[28:59] \[SPEAKER_06\]: Now what is this wicked eye?
[29:01] \[SPEAKER_06\]: It is the ego that says, What, don't they know me?
[29:04] \[SPEAKER_06\]: I have so much money.
[29:05] \[SPEAKER_06\]: Who is well dear than I?
[29:07] \[SPEAKER_06\]: If a thief robs such a man of only 10 rupees, first of all, he rings the money out of the thief and then gives him a good beating.
[29:15] \[SPEAKER_06\]: But the matter doesn't end there.
[29:16] \[SPEAKER_06\]: The thief is handed over to the police and eventually sent to jail.
[29:21] \[SPEAKER_06\]: The wicked eye says, What, didn't the rogue, doesn't the rogue know whom he has robed to steal my 10 rupees?
[29:30] \[SPEAKER_06\]: Vijay, if without destroying the eye, a man cannot get rid of attachment to the world and consequently cannot experience samadhi, then it would be wise for him to follow the path of Brahma-Gyanatwateen samadhi.
[29:48] \[SPEAKER_06\]: If the eye persists in the path of devotion, then one should rather choose the path of knowledge.
[30:01] \[SPEAKER_06\]: It is true that one or two can get rid of the eye through Samadhi, but these cases are very rare.
[30:08] \[SPEAKER_06\]: You may indulge in thousands of reasonings, but still the eye comes back.
[30:12] \[SPEAKER_06\]: You may cut the people tree to the very root today, but you will notice a sprout springing up tomorrow.
[30:19] \[SPEAKER_06\]: Therefore, if the eye must remain, let the rascal remain as the servant eye.
[30:24] \[SPEAKER_06\]: As long as you live, you should say, oh God, thou art the master, and I am the servant.
[30:31] \[SPEAKER_06\]: The eye that feels, I am the servant of God, I am His devotee, does not injure one.
[30:38] \[SPEAKER_06\]: Sweet things cause acidity of the stomach, no doubt, but sugar candy is an exception.
[30:44] \[SPEAKER_06\]: The path of knowledge is very difficult.
[30:46] \[SPEAKER_06\]: One cannot obtain knowledge unless one gets rid of the feeling that one is the body.
[30:52] \[SPEAKER_06\]: In the Kaliyoga, the life of man is centered on food.
[30:56] \[SPEAKER_06\]: He cannot get rid of the feeling that he is the body and the ego.
[31:00] \[SPEAKER_06\]: Therefore, the path of devotion is prescribed for this cycle.
[31:04] \[SPEAKER_06\]: This is an easy path.
[31:06] \[SPEAKER_06\]: You will attain God if you sing his name and his glories and pray to him with a longing heart.
[31:12] \[SPEAKER_06\]: There is not the least doubt about it.
[31:15] \[SPEAKER_06\]: Suppose you draw a line on the surface of water with a bamboo stick.
[31:20] \[SPEAKER_06\]: The water appears to be divided into two parts, but the line doesn't remain for any length of time.
[31:26] \[SPEAKER_06\]: The servant eye or the devotee eye or the child eye is only a line drawn with the ego and is not real.
[31:35] \[SPEAKER_04\]: Let's see what happens here.
[31:38] \[SPEAKER_05\]: So this redarmacrystia says,
[31:44] \[SPEAKER_06\]: So knowledge, when you attain knowledge, that means enlightenment, mind goes into samadhi, you can completely absorb it.
[31:51] \[SPEAKER_06\]: Not only do you understand and see clearly that there is one non-dual reality appearing as this world of duality, but the world of duality also ceases in your experience for a while in samadhi.
[32:12] \[SPEAKER_06\]: We follow sleep and that also happens when we try to meditate.
[32:16] \[SPEAKER_06\]: So we have converted it to doing, I mean, some are the non-duality.
[32:22] \[SPEAKER_06\]: Janting, oh, not all little snoring is coming.
[32:28] \[SPEAKER_06\]: So, but here he says, the theory of the seven stages of knowledge in the Vedas, now if someone asks where in the Vedas, I really don't know, we haven't been able to find out because what the exact what he will teach here is actually tantric, the seven chakras, the seven and clearly it matches.
[32:53] \[SPEAKER_06\]: But it's not wise to dismiss what Sri Ramakrishna says, because who knows one day you'll stumble across something in some corner of the Vedas, which corresponds to this.
[33:02] \[SPEAKER_06\]: So we'll just bracket it and keep it there.
[33:05] \[SPEAKER_06\]: That very well could be something.
[33:07] \[SPEAKER_06\]: We are a very clear mind and a very powerful memory.
[33:10] \[SPEAKER_06\]: Somebody must have told him, he must have been taught by somebody that this is a Vedic doctrine.
[33:16] \[SPEAKER_06\]: So he normally did not make mistakes like this.
[33:23] \[SPEAKER_05\]: uh... very calm in the day we were kind of the doubt in the once so i'm actually told him the parable of you know
[33:37] \[SPEAKER_06\]: the difference between a devotee, one who loves God and a worldly person, worldly person he says is you know like the you take your joy or pleasure wherever you get it little bit divine music reading a holy book that's pleasurable but also movie spending time with people and partying that's also pleasurable and the worldly mind bestulates and goes to
[34:04] \[SPEAKER_06\]: but it says the devotee is mind is like the chatek bird.
[34:08] \[SPEAKER_06\]: So the the parable to chatek bird is it will remain thirsty but it will not drink water from the river.
[34:16] \[SPEAKER_06\]: It will wait for the rainfall and drink the water of the trainfall.
[34:22] \[SPEAKER_06\]: Vivekananda said, that's not true, it's just a fable.
[34:26] \[SPEAKER_06\]: I have seen the Chatek bird drinking from the river.
[34:31] \[SPEAKER_02\]: And Sri Ramakrishna was a distressed.
[34:35] \[SPEAKER_06\]: He went immediately, whenever he got, see, very interesting, whenever he got upset, he would run straight to the Divine Mother to Kali.
[34:43] \[SPEAKER_06\]: And he goes straight to Kali and says, but Narayan is a truth teller.
[34:48] \[SPEAKER_06\]: So if he said something, it must be true.
[34:54] \[SPEAKER_06\]: I mean, the point is taken, it's an example, and that's true, but even the example is I don't know, it's an ambition to believe it to be true.
[35:00] \[SPEAKER_06\]: So is there an example just a fable?
[35:02] \[SPEAKER_06\]: You see what I mean?
[35:03] \[SPEAKER_06\]: Yes, even if that bird is a fable, and there's no such bird which drinks only rainwater and not river water, the point he was making is our mind should be like that, that we want our joy, our pleasure, our only God related to God, and nothing in the world.
[35:21] \[SPEAKER_06\]: But still, he wanted that particular story to be right also.
[35:25] \[SPEAKER_06\]: I'm the example to be right.
[35:27] \[SPEAKER_06\]: Then a few days later, Nareen Vivekan, he comes and says, Look, I told you, there you can see the birds on the Ganga drinking water from the river.
[35:41] \[SPEAKER_06\]: And I told you, see, Ram Krishna sees.
[35:44] \[SPEAKER_06\]: And he says, what are you talking about?
[35:46] \[SPEAKER_06\]: Those are bats.
[35:52] \[SPEAKER_06\]: And then he tells that in, well, from now on I'm not going to listen to you anymore.
[36:01] \[SPEAKER_05\]: Cham Chiki in Bengal Cham Chiki.
[36:08] \[SPEAKER_06\]: So he says in the Vedas there, there is a story of the seven planes of knowledge and clearly what he describes here
[36:18] \[SPEAKER_06\]: certainly does correspond to the seven chakras.
[36:22] \[SPEAKER_06\]: So the base of the spine, the mula adhara, then the slightly higher corresponding to the organ of generation, the Swadhisthana, then the third one at the level that is the Manipura.
[36:34] \[SPEAKER_06\]: And the idea is, at least in the tantras and here he's Sri Ram Krishna also says this.
[36:39] \[SPEAKER_06\]: These correspond to different levels of the mind.
[36:41] \[SPEAKER_06\]: Now if you do spinal surgery, will you find them, chuck little chakra there, cute little lotuses there?
[36:47] \[SPEAKER_06\]: No, you won't, you won't.
[36:50] \[SPEAKER_06\]: But they say there are clusters of nerves and different parts of the spine.
[36:59] \[SPEAKER_06\]: But the meditators sees them, visualizes them as lotuses.
[37:05] \[SPEAKER_06\]: um and the correspond to levels of the mind which are worldly.
[37:11] \[SPEAKER_06\]: So engaged in either slot and laziness and inner tense or worldly greed and lust and ambition or a seeking worldly prosperity money Buddha.
[37:27] \[SPEAKER_06\]: And as we rise higher, each level is higher and better than the earlier, even the worldly levels, the rajasic levels are better than the tamasic levels.
[37:38] \[SPEAKER_06\]: then hired the heart-centered.
[37:41] \[SPEAKER_06\]: And Sri Ramakrishna says, that's where spirituality's spiritual realization comes for the first time.
[37:46] \[SPEAKER_06\]: And before that, a person has been doing spiritual practices.
[37:49] \[SPEAKER_06\]: And then when the mind is fixed at the heart-centered, one realizes, one sees that I am light.
[37:58] \[SPEAKER_06\]: or the ego sees the presence or or into its the presence of this light in the heart and he says the individual then says what is this what is this it's it's it's it's startling it's unquite unlike what what whatever we have experienced still now now don't think of it
[38:20] \[SPEAKER_06\]: And then it rises higher to the throat center, and his point is the highest experiences is that when the mind rises to the agge chakra, so the heart center is the anahata, the throat center is the vishudda, and the forehead between the eyebrows at the back is the agge chakra, and then the highest one is the Sahasraara.
[38:41] \[SPEAKER_06\]: If you are speaking the language of the
[38:51] \[SPEAKER_06\]: So when it comes to the sixth chakra, again, I'm using chakra, sixth plane, he says, in Bengali, he's used Bhumi.
[39:01] \[SPEAKER_06\]: So sixth Bhumi, then one realizes Satya Dhananda, or in the language of devotion, one realizes God when she sees the presence of God, and in the seventh, the sense of individuality is
[39:20] \[SPEAKER_06\]: So that's samadhi.
[39:23] \[SPEAKER_06\]: Even the 6-1 is samadhi, which is sabi kalpa samadhi, and that becomes nirvi kalpa samadhi, the 7-1.
[39:27] \[SPEAKER_06\]: So this is how it is said in the third, the paradigm of the 7-bhumis, shaptobhumi, ganeya shaptobhumi.
[39:36] \[SPEAKER_06\]: The 7-bhumi's, bhumi's, means planes or grounds.
[39:39] \[SPEAKER_06\]: The 7-grounds of 7 levels of realization.
[40:00] \[SPEAKER_06\]: Vijay says, so what does he see when he attains a knowledge of Brahman and the seventh plane?
[40:05] \[SPEAKER_06\]: And then it says it cannot be said because there is no individual to describe it anymore.
[40:12] \[SPEAKER_06\]: You can theorize all you want about it afterwards, but you can't what exactly happened that you cannot say.
[40:23] \[SPEAKER_06\]: traveling across the seas was a rare thing.
[40:26] \[SPEAKER_06\]: So the wind the boat goes away into the black waters.
[40:29] \[SPEAKER_06\]: Kala Pani deals to say black waters of the ocean never comes back.
[40:33] \[SPEAKER_06\]: That's one example.
[40:34] \[SPEAKER_06\]: When you go to that level, you do not come back to report what happened.
[40:39] \[SPEAKER_06\]: And the second example is the salt doll, something that stood out on Krishna's fond of.
[40:43] \[SPEAKER_06\]: The salt doll enters the ocean, the measure the ocean.
[40:47] \[SPEAKER_06\]: But the doll is made of salt.
[40:49] \[SPEAKER_06\]: The moment it enters the ocean, it dissolves into the ocean.
[40:51] \[SPEAKER_06\]: Who is going to report back?
[40:53] \[SPEAKER_06\]: In Samadhi, yeah, you do dissolve into that reality, but you come back again.
[40:57] \[SPEAKER_06\]: But then you can't report about what happened there.
[41:04] \[SPEAKER_05\]: So the ego disappears.
[41:10] \[SPEAKER_06\]: Then he makes a distinction between the wicked ego and the good ego.
[41:14] \[SPEAKER_06\]: The wicked ego is what that one, which makes one worldly.
[41:18] \[SPEAKER_06\]: Attaches one to worldly possessions and greed and lust and so on.
[41:23] \[SPEAKER_06\]: And then he gets the example.
[41:25] \[SPEAKER_06\]: This ego creates the difference between Jeeva and Atman.
[41:28] \[SPEAKER_06\]: Jeeva, I am this person.
[41:31] \[SPEAKER_06\]: Yes, there is consciousness.
[41:33] \[SPEAKER_06\]: I know, there is a body, there is a mind, a personality.
[41:36] \[SPEAKER_06\]: And yes, of course, there is consciousness.
[41:40] \[SPEAKER_06\]: And what is the Hathman?
[41:41] \[SPEAKER_06\]: It is consciousness and you realize there is no limit to that consciousness and I am that awareness, Chaitanya, in which, yes, I admit, just like you experienced a mind and a body in the world, mind, body and many more bodies and minds and this entire universe is appearing in this limitless consciousness.
[41:57] \[SPEAKER_06\]: That is Hathman, that is who I am.
[42:00] \[SPEAKER_06\]: Not theory, and obvious fact.
[42:03] \[SPEAKER_06\]: That's the difference.
[42:05] \[SPEAKER_06\]: The ego creates this difference, because in our case, when the ego appears, we catch all of the ego and we say, we are, I am that and there's a clear difference between this vast universe separate from me and I am this body, I am separate from every, what distinguishes my eye, the consciousness identified with the ego, identified with the ego, ego is identified
[42:33] \[SPEAKER_06\]: Identified with the ego in mind, I am identified with this body.
[42:37] \[SPEAKER_06\]: That's it, you're trapped.
[42:40] \[SPEAKER_06\]: So he says there is really, really, there is only one water.
[42:43] \[SPEAKER_06\]: It appears as two on account of the stick.
[42:46] \[SPEAKER_06\]: This eye, the ego is the stick.
[42:48] \[SPEAKER_06\]: Remove the stick means, either in Samadhi, actually remove the stick.
[42:53] \[SPEAKER_06\]: And what happens so you cannot say, or after some other here or after enlightened mental.
[43:03] \[SPEAKER_06\]: You see that I am not that stick.
[43:06] \[SPEAKER_06\]: I am the undivided water, which in the presence of the sticks seems to be divided, but I am the undivided water.
[43:13] \[SPEAKER_06\]: I am not the water on this side and everything else is the water on that side, no.
[43:18] \[SPEAKER_06\]: In Astaavakra Gita, there is a verse which says that, this body and the entire universe are presented to me at once in consciousness.
[43:30] \[SPEAKER_06\]: Therefore, either I am all of it or none of it.
[43:34] \[SPEAKER_06\]: Swami Virajananthi, Swami Tis Guru, he was fond of this saying, isn't it our experience every day, all of us?
[43:42] \[SPEAKER_06\]: When we wake up, when we come to an awareness,
[43:49] \[SPEAKER_06\]: So to me, the consciousness, the world of objects, what is the world of objects, entire universe?
[43:54] \[SPEAKER_06\]: Whatever I see here, smell taste, whatever I think about, whatever I remember, and whatever also is the best unknown to me, all objects, but so to are these bodies.
[44:05] \[SPEAKER_06\]: This body is an object, because I'm a bear of it.
[44:07] \[SPEAKER_06\]: You can say, how do you define an object?
[44:09] \[SPEAKER_06\]: Whatever appears to you is an object.
[44:12] \[SPEAKER_06\]: Whatever your experience is an object, then notice clearly the object world of objects neatly divides into two kinds of objects.
[44:19] \[SPEAKER_06\]: One is the gross physical world, a public set of objects which we are all aware of.
[44:26] \[SPEAKER_06\]: But then it's also another kind of world, a subtle world, which is our mind, emotion, ideas, thoughts, desires, memories, which each of us is aware in a first-person basis, internally.
[44:37] \[SPEAKER_06\]: So, Sula, Sukshma, Sula, physical, Sukshma, subtle, all are objects to cut you to the consciousness.
[44:47] \[SPEAKER_06\]: Among those objects is a particularly insidious object called ego.
[44:57] \[SPEAKER_06\]: What do you do with that object?
[44:59] \[SPEAKER_06\]: You see that either you erase it in some other way?
[45:03] \[SPEAKER_06\]: But it will come back when you come back into...
[45:05] \[SPEAKER_06\]: It's a Ram Krishna will say.
[45:06] \[SPEAKER_06\]: No matter whatever you do, it will come back again.
[45:11] \[SPEAKER_06\]: Or, a Ram Krishna will give alternatives.
[45:18] \[SPEAKER_06\]: There is the ego can persist as the wicked ego, which ties you to body, mind, personality and the world, money, chasing pleasure and power and a kind of worldly success, like a worldly existence, thinking that will solve my problems.
[45:36] \[SPEAKER_06\]: It won't.
[45:37] \[SPEAKER_06\]: It hasn't solved it for anybody and hasn't solved it for me, no matter how old we are.
[45:43] \[SPEAKER_06\]: I'm coming to you.
[45:44] \[SPEAKER_06\]: So that's the wicked ego he says, but he says there is a good ego also.
[45:50] \[SPEAKER_06\]: What is a good ego?
[45:52] \[SPEAKER_06\]: There are two versions of this good ego.
[45:54] \[SPEAKER_06\]: Only one is given here.
[45:56] \[SPEAKER_06\]: I'll give you the other one also.
[45:58] \[SPEAKER_06\]: Here he says, the devotees ego, the one who loves God.
[46:03] \[SPEAKER_06\]: And the child of God, what has he said?
[46:05] \[SPEAKER_06\]: You are under servant, you are the master.
[46:08] \[SPEAKER_06\]: Whatever all this is your world, I've been put here to do your work, and your loyal servant as you command.
[46:18] \[SPEAKER_06\]: As you command, I will do.
[46:20] \[SPEAKER_06\]: I will try my best to serve you, because this is your property.
[46:26] \[SPEAKER_06\]: Prabhu may Gulam, may Gulam, may Gulam, to Devan, that beautiful Sufi song is there.
[46:33] \[SPEAKER_06\]: My Lord, I am the servant, I am the servant, I am the servant, you are the master, you are my master, you are my master.
[46:41] \[SPEAKER_06\]: In Vages, I have got Doroti Eklongoti, one line cloth and two pieces of bread.
[46:49] \[SPEAKER_06\]: That's what you have given me in Vages, and you bless me with devotion and love for you.
[46:58] \[SPEAKER_06\]: and I serve you.
[47:00] \[SPEAKER_06\]: So this is this ego.
[47:02] \[SPEAKER_06\]: So Ram Krishna says, it doesn't hurt you.
[47:06] \[SPEAKER_06\]: It will not be an obstruction to you.
[47:08] \[SPEAKER_06\]: It will not tie you in the world.
[47:10] \[SPEAKER_06\]: And it will not be an obstruction to your enlightenment, to a God realization, or to staying with God.
[47:15] \[SPEAKER_06\]: Or the ego of a child of God, servant of God and the devotee, servant, I devotee, I or child, I.
[47:29] \[SPEAKER_06\]: It's the line drawn with the ego and it is, it doesn't remain for much law and very long.
[47:36] \[SPEAKER_06\]: The water is flowing clearly all the time and it's not like a stick which is there which divides.
[47:42] \[SPEAKER_06\]: It's more like a line drawn as you draw a line in flowing water, what happens?
[47:48] \[SPEAKER_06\]: it gets erased as soon as you try.
[47:50] \[SPEAKER_06\]: So the devotees I at no point will it harm you or trap you.
[47:54] \[SPEAKER_06\]: Doesn't ego.
[47:55] \[SPEAKER_06\]: And it is holding you to this body.
[47:58] \[SPEAKER_06\]: I am the servant of God, this, this one.
[48:01] \[SPEAKER_06\]: But it will not harm you spiritually.
[48:04] \[SPEAKER_06\]: In fact, it will help you spiritually or the child of God.
[48:09] \[SPEAKER_06\]: So this is one way of dealing with the ego, the good ego.
[48:15] \[SPEAKER_06\]: There is another way, not mentioned here.
[48:17] \[SPEAKER_06\]: This is where either Sri Ram Krishna did not say those things in front of Master Mahashay or Vijay Krishna in others or Master Mahashay conveniently left that part out.
[48:30] \[SPEAKER_06\]: He was basically a devotee.
[48:33] \[SPEAKER_06\]: That's recorded by Swami Brahmaananda in the words of the Master at the very beginning.
[48:39] \[SPEAKER_06\]: The third or fourth point at the beginning of the book of that booklet, he says there is an ego which is unripe and there is a ego which is ripe.
[48:51] \[SPEAKER_06\]: The unripe ego is the worldly one.
[48:53] \[SPEAKER_06\]: The right ego he says, the good ego is the ego of the devotee, the servant, the child of God.
[49:02] \[SPEAKER_06\]: or he says, so I'm Ramananda.
[49:05] \[SPEAKER_06\]: I am pure consciousness.
[49:07] \[SPEAKER_06\]: You're still saying I, then you go still there, but it's referring back to, so this is the Vedant thing which I started with at the beginning.
[49:14] \[SPEAKER_06\]: The I refers not to the body mind, but to pure consciousness.
[49:19] \[SPEAKER_06\]: And I am the limitless awareness.
[49:23] \[SPEAKER_06\]: And so I'm Ramananda says, both of these are fine.
[49:30] \[SPEAKER_05\]: I'll come to you.
[49:31] \[SPEAKER_01\]: Do you still have the question?
[49:32] \[SPEAKER_01\]: Vidya Maya is this, the good ego.
[49:36] \[SPEAKER_06\]: Yeah.
[49:36] \[SPEAKER_06\]: It's part of Vidya Maya.
[49:37] \[SPEAKER_06\]: Vidya Maya is Maya is not all bad.
[49:40] \[SPEAKER_06\]: The Maya gets what's called a bad rap.
[49:44] \[SPEAKER_06\]: No.
[49:44] \[SPEAKER_06\]: Maya is there to help us to exactly what we want.
[49:49] \[SPEAKER_06\]: Maya is really good.
[49:50] \[SPEAKER_06\]: Whatever we want.
[49:51] \[SPEAKER_06\]: You want the world have it as much as you like.
[49:55] \[SPEAKER_06\]: It was awful.
[49:56] \[SPEAKER_06\]: I'm unhappy.
[49:57] \[SPEAKER_06\]: Why did you do this?
[49:58] \[SPEAKER_06\]: All right.
[49:59] \[SPEAKER_06\]: I didn't give it to you.
[50:00] \[SPEAKER_06\]: Asked for it.
[50:02] \[SPEAKER_06\]: What else is there in this?
[50:04] \[SPEAKER_06\]: Then what else do you have to offer me?
[50:06] \[SPEAKER_06\]: Well, there's something else that is God and enlightenment and freedom.
[50:09] \[SPEAKER_06\]: Yes, yes, I want that.
[50:10] \[SPEAKER_06\]: Good.
[50:11] \[SPEAKER_06\]: Have it.
[50:12] \[SPEAKER_05\]: Let's also Maya.
[50:19] \[SPEAKER_06\]: This drawing the line in the flowing water.
[50:24] \[SPEAKER_06\]: and just tell you something about it.
[50:27] \[SPEAKER_06\]: Yesterday I had a very interesting conversation with Sam Harris.
[50:30] \[SPEAKER_06\]: You know, they're well known, eight years, you know.
[50:33] \[SPEAKER_06\]: So he said, he told me something really loved and I took his permission.
[50:38] \[SPEAKER_06\]: I told him that I'll share this with people.
[50:40] \[SPEAKER_06\]: So he learned it from his teacher who was a very well-known lama, one of the most well-known teachers of Tibetan Buddhism in this generation.
[50:52] \[SPEAKER_02\]: It was passed now.
[50:53] \[SPEAKER_02\]: Anyhow.
[50:54] \[SPEAKER_06\]: So he said, after enlightenment,
[51:02] \[SPEAKER_06\]: thoughts.
[51:03] \[SPEAKER_06\]: How do you deal with them?
[51:05] \[SPEAKER_06\]: And limitless awareness, excellent.
[51:07] \[SPEAKER_06\]: But how do you deal with emotions, desires, memories?
[51:12] \[SPEAKER_06\]: And these can come up from within or they can come from outside when people do something to you or something happens to you.
[51:18] \[SPEAKER_06\]: Somebody is nasty, COVID happens, something happens from the world and we have a reaction.
[51:23] \[SPEAKER_06\]: Or nothing happens in the world,
[51:28] \[SPEAKER_06\]: How do you deal with that as a witness?
[51:30] \[SPEAKER_06\]: All these will still appear to you.
[51:32] \[SPEAKER_06\]: So things in the world which ultimately come to the mind as thoughts, how do you deal with them?
[51:38] \[SPEAKER_06\]: So he says the instruction was, and this is really the last thing that can be said before the salt doll dissolves.
[51:46] \[SPEAKER_06\]: Instruction was three levels.
[51:48] \[SPEAKER_06\]: The first level is treat the thoughts as writing on flowing water.
[51:57] \[SPEAKER_06\]: What is the flowing water, pure consciousness, awareness, the Buddha nature, which is pristine and pure in itself?
[52:03] \[SPEAKER_06\]: What are the thoughts?
[52:04] \[SPEAKER_06\]: Like if you live with a finger, you write on flowing water.
[52:07] \[SPEAKER_06\]: What happens when you write on flowing water?
[52:10] \[SPEAKER_06\]: As you write it disappears,
[52:12] \[SPEAKER_06\]: So the thoughts are appearing in the mind.
[52:15] \[SPEAKER_06\]: As we, as the thoughts appear, you know they are appearing in consciousness.
[52:22] \[SPEAKER_06\]: And all the time, emerging from consciousness, shining around and disappearing back into consciousness again.
[52:28] \[SPEAKER_06\]: And consciousness is this one pristine.
[52:30] \[SPEAKER_06\]: So because it's good, this will talk about the flow.
[52:33] \[SPEAKER_06\]: The flow is not usually a not-droitic metaphor.
[52:37] \[SPEAKER_06\]: So pure consciousness.
[52:39] \[SPEAKER_06\]: But that's just the beginning of the Enlightenment.
[52:44] \[SPEAKER_06\]: I mean, the first stage of Enlightenment.
[52:46] \[SPEAKER_06\]: And even higher level of Enlightenment, he says, a snake uncoiling itself.
[52:51] \[SPEAKER_06\]: In that way, all thoughts liberate themselves.
[52:55] \[SPEAKER_06\]: What does it mean?
[52:57] \[SPEAKER_06\]: So snake seems to be in a coil.
[52:59] \[SPEAKER_06\]: Now, you don't have to help the snake to uncoil.
[53:02] \[SPEAKER_06\]: Don't try it.
[53:03] \[SPEAKER_06\]: The snake easily can uncoil itself.
[53:06] \[SPEAKER_06\]: Similarly, every thought that seems to be troubled some problematic anxiety, desire, traumatic memories, guilt, boredom, whatever the thought is.
[53:19] \[SPEAKER_06\]: Whatever is in the mind which seems to be some sorry, it self-librates itself.
[53:25] \[SPEAKER_06\]: Because it appears in consciousness and points back to you the consciousness.
[53:31] \[SPEAKER_06\]: that they're just like this snake, uncoil itself.
[53:35] \[SPEAKER_06\]: That thought points back to your real nature, after just like when I'm seeing this clock.
[53:42] \[SPEAKER_06\]: And so what am I seeing clock?
[53:45] \[SPEAKER_06\]: But not only that, the clock is also pointing back to the fact that my eyes are seeing this clock.
[53:51] \[SPEAKER_06\]: Whatever I see, if I see the clock,
[53:53] \[SPEAKER_06\]: clock yes but my eyes are there.
[53:55] \[SPEAKER_06\]: We see the book, book yes but my eyes are there.
[53:58] \[SPEAKER_06\]: We see the clock yes but my eyes are there.
[54:01] \[SPEAKER_06\]: Similarly thought thought yes but it points to awareness.
[54:07] \[SPEAKER_06\]: And that every thought brings you back to awareness.
[54:11] \[SPEAKER_06\]: In that way every thought the term they use is self liberates itself.
[54:15] \[SPEAKER_06\]: The thoughts keep liberating themselves.
[54:17] \[SPEAKER_06\]: If fading back into or pointing you back towards your real nature.
[54:22] \[SPEAKER_06\]: They'll say it's the Buddha nature.
[54:25] \[SPEAKER_06\]: This pristine awareness which you are probably in free.
[54:28] \[SPEAKER_06\]: But that's just the intermediate stage.
[54:29] \[SPEAKER_06\]: There's even a higher stage of enlightenment.
[54:32] \[SPEAKER_06\]: Third one.
[54:33] \[SPEAKER_06\]: You say third one is, and I love this one.
[54:36] \[SPEAKER_06\]: It's like thoughts are like thieves entering an empty house.
[54:42] \[SPEAKER_05\]: They can do nothing.
[54:48] \[SPEAKER_06\]: It's there is a trace of ignorance when we think thoughts are problematic, and we have to be dealt with.
[54:54] \[SPEAKER_06\]: I have to control the mind, it's a yogic approach.
[54:58] \[SPEAKER_06\]: Or I have to see that the thoughts are coming consciousness and a disappearing, a Vedic approach.
[55:04] \[SPEAKER_06\]: Even better understanding of a Vedata would be, or the zokchan Buddhism would be, the thoughts are like the snake uncoiling.
[55:12] \[SPEAKER_06\]: But even the best understanding is, they are like thoughts are like thieves in an empty house.
[55:18] \[SPEAKER_05\]: Okay.
[55:20] \[UNKNOWN\]: Good.
[55:20] \[UNKNOWN\]: Yeah.
[55:22] \[SPEAKER_03\]: On status security, initially we start off by seeking something.
[55:27] \[SPEAKER_03\]: And then we come to an understanding that we're not ready to see.
[55:31] \[SPEAKER_03\]: Sure.
[55:31] \[SPEAKER_03\]: Consciousness is the subject of such.
[55:34] \[SPEAKER_03\]: We just, you know, need to bring.
[55:38] \[SPEAKER_03\]: And maybe that can be.
[55:41] \[SPEAKER_06\]: being, but what you need to do is that which was continuously taking ourselves for body mind, which is not pure consciousness, which is an object appearing to pure consciousness, make sure that I am not identified with that.
[55:56] \[SPEAKER_06\]: That the mind can do.
[55:58] \[SPEAKER_06\]: The problem that the mind is created, the mind can solve that problem.
[56:02] \[SPEAKER_06\]: The mind cannot capture pure consciousness as it is.
[56:06] \[SPEAKER_05\]: What is the question?
[56:09] \[SPEAKER_06\]: Yes, it's difficult.
[56:13] \[SPEAKER_06\]: It seems still seeking.
[56:15] \[SPEAKER_06\]: True.
[56:17] \[SPEAKER_06\]: That's why the whole technology will come to you.
[56:21] \[SPEAKER_06\]: His whole technology of devotion is particularly powerful.
[56:26] \[SPEAKER_06\]: and Tibetan Buddhism also, they have multiple deities on which meditation techniques are given.
[56:31] \[SPEAKER_06\]: It's a very helpful in Vedanta, of course, we have the whole range of Ishta, Devata and Mantra.
[56:39] \[SPEAKER_06\]: So what is the Ishta, Devata?
[56:41] \[SPEAKER_06\]: What is the deity?
[56:42] \[SPEAKER_06\]: It is you, the pure consciousness.
[56:45] \[SPEAKER_06\]: Now, because you cannot objectify it.
[56:49] \[SPEAKER_06\]: What is done is Maya helpfully provides you with satvic names and forms, divine names and forms, which will not obstruct the real nature.
[57:00] \[SPEAKER_06\]: Everything else obstructs our real nature's pyramid.
[57:03] \[SPEAKER_06\]: Everything is satitana and then Saddam Krishna says, the Jeeva is also satitana under.
[57:10] \[SPEAKER_06\]: So, when you realize satitana, what are you realizing?
[57:13] \[SPEAKER_06\]: You're realizing yourself, you're real nature.
[57:16] \[SPEAKER_06\]: but an intermediate technology is to make things easier that same such it are in the closed in name and form, which is the God of Religion.
[57:28] \[SPEAKER_06\]: So, until the realization of Ramasmi, one very good, powerful, I think the necessary support is Ishta Mantra and Ishta Devata, the deity and the mantra, focusing on God, in meditation, in love, in service, dihana, bhakti, saiva.
[57:56] \[SPEAKER_06\]: Always, always.
[57:57] \[SPEAKER_06\]: All the yoga's together.
[57:58] \[SPEAKER_06\]: They're mutually supporting and reinforcing.
[58:01] \[SPEAKER_06\]: Gentleman, I'll come to you.
[58:02] \[SPEAKER_06\]: Gentleman, there.
[58:04] \[SPEAKER_06\]: Yes.
[58:04] \[SPEAKER_02\]: Yeah.
[58:05] \[SPEAKER_02\]: So on on the break on the gently said that swine data would get angry, you would have the motions.
[58:12] \[SPEAKER_06\]: Yes, the enlightened one can use every emotion.
[58:17] \[SPEAKER_06\]: So anger, joy, sorrow, all of them, the ones which we have, they can all come in the enlightened persons, you know, the repertoire is unchanged, it's not that the enlightened person loses some of those things.
[58:33] \[SPEAKER_06\]: You can use all of that, but the enlightened person is not trapped by any one of them.
[58:37] \[SPEAKER_06\]: I even read a funny, funny verse in the yoga washi shlabi, the yoga washi shtasara, where she said that enlightened one takes special delight in infuriating others, so that when they are angry with him, enlightened one takes once reactions, am I getting upset when people angry with him?
[58:56] \[SPEAKER_06\]: Generally, a saint, a nice person who will get angry with a nice person, unless a nice person makes good effort to be particularly obnoxious.
[59:06] \[SPEAKER_06\]: Yeah.
[59:08] \[SPEAKER_06\]: There is this story of Swami Prima and there.
[59:12] \[SPEAKER_06\]: He was particularly a bit of visitors in Belurma and one visitor writes, who later became a monk.
[59:20] \[SPEAKER_06\]: He writes that I saw Swami Prima and the talking so nicely to me.
[59:24] \[SPEAKER_06\]: Oh, he was colding a branchary, a monk.
[59:27] \[SPEAKER_06\]: And his face was very fair.
[59:28] \[SPEAKER_06\]: So his face had become very red.
[59:30] \[SPEAKER_06\]: And I thought, oh, this sadhu has anger also.
[59:33] \[SPEAKER_06\]: and then swine prima on the immediately turned towards me at that instant.
[59:37] \[SPEAKER_06\]: And all the anger disappear resweets, smiley started asking about me asking after me how I am doing and all that.
[59:42] \[SPEAKER_06\]: And the next moment he turned back to that Bramjari and Ves flushed in anger and using anger and he had never trapped by anger at all.
[59:53] \[SPEAKER_06\]: Vivekananda cried when others were sort of full, Vivekananda laughed appropriately, it's very happy all the, most of the time.
[1:00:02] \[SPEAKER_06\]: So all the entire range of emotions it displayed, but notice, none of it was selfish.
[1:00:09] \[SPEAKER_06\]: You never cried for himself.
[1:00:12] \[SPEAKER_05\]: He never became angry on his own account.
[1:00:19] \[SPEAKER_05\]: Yeah.
[1:00:21] \[SPEAKER_05\]: So it's not that the enlightened one will be like a stone statue in a no reaction permitted.
[1:00:26] \[SPEAKER_05\]: Why I'm enlightened?
[1:00:30] \[SPEAKER_05\]: No.
[1:00:32] \[SPEAKER_01\]: So sorry, there are two farms of Vidya, Maya, that Rako just mentioned.
[1:00:36] \[SPEAKER_01\]: Is this same as like so home or the Naha, that where we can undone non-monashite, exemplified, there are two flavors.
[1:00:44] \[SPEAKER_06\]: Yes.
[1:00:45] \[SPEAKER_06\]: That's also another way of putting it.
[1:00:47] \[SPEAKER_06\]: Grish goes said, Vivekan the became bigger and bigger, and so Maya's net couldn't catch him.
[1:00:54] \[SPEAKER_06\]: And Nagmahasha became smaller and smaller, and he slipped through the net of Maya.
[1:00:59] \[SPEAKER_06\]: Nagmahasha, Durgha Charan Nag, he was from what is now in Bangladesh now, he's the great devotee.
[1:01:05] \[SPEAKER_06\]: He always considered himself the most humblest of all creatures, the poorest of almost
[1:01:14] \[SPEAKER_06\]: to Sri Ramakrishna, to the Holy Mother, to Vivekananda.
[1:01:17] \[SPEAKER_06\]: In fact, once a monk caught him, he is life is incredible, and towering spirituality, but just the opposite, apparently, of Vivekananda.
[1:01:27] \[SPEAKER_06\]: You would never ever say something like, I am Brahman.
[1:01:29] \[SPEAKER_06\]: You would say exactly the opposite.
[1:01:31] \[SPEAKER_06\]: I am the meanest and the lowest of preachers.
[1:01:33] \[SPEAKER_06\]: But you would see God everywhere.
[1:01:37] \[SPEAKER_06\]: He lived in a land which is a land of big rivers.
[1:01:39] \[SPEAKER_06\]: So in order to go anywhere, you would have to go by boats.
[1:01:43] \[SPEAKER_06\]: But the boatmen were terrified of him.
[1:01:45] \[SPEAKER_06\]: Why?
[1:01:45] \[SPEAKER_06\]: Because he wouldn't allow anybody to row a boat when he was on board.
[1:01:49] \[SPEAKER_06\]: He would grab the doors and start throwing himself.
[1:01:53] \[SPEAKER_06\]: Go to you if you walked by him carry in those laborers.
[1:01:56] \[SPEAKER_06\]: They would carry loads because he couldn't bear it.
[1:01:58] \[SPEAKER_06\]: He would rush and try to take your load away from me.
[1:02:00] \[SPEAKER_06\]: Not to steal it, but to carry it for you.
[1:02:05] \[SPEAKER_06\]: He had devotion for Sri Nama Krishna even more so for the holy mother.
[1:02:10] \[SPEAKER_06\]: After Sri Nama Krishna passed, he would come and visit the holy mother whenever he could.
[1:02:15] \[SPEAKER_06\]: And she, of course, asked the monks there to feed him.
[1:02:20] \[SPEAKER_06\]: Anybody who came to her would get the Prasada food.
[1:02:23] \[SPEAKER_06\]: And it would be served on those banana leaves.
[1:02:26] \[SPEAKER_06\]: So Nagmasha, you know, the moment it's given to him because she has given, so he didn't sit down to eat and the attendants, they rushed to her and said, what can we do?
[1:02:37] \[SPEAKER_06\]: He has started eating the leaves.
[1:02:40] \[SPEAKER_06\]: Because it was served, given by her, served on the leaf.
[1:02:44] \[SPEAKER_06\]: So after that an arrangement was made.
[1:02:46] \[SPEAKER_06\]: After Nagmasha's finishes eating, there would be a person to snatch the leaves away.
[1:02:51] \[SPEAKER_06\]: I think it was a holy mother who once gave a duty for him as a present, but he wouldn't wear the duty around his body.
[1:02:58] \[SPEAKER_06\]: He made it into a turban, he would wear it on his head because she has given it to him.
[1:03:03] \[SPEAKER_06\]: So always thinking of himself as the least of all beings.
[1:03:09] \[SPEAKER_06\]: And it could be very embarrassing for people to monks wear us to go and see Nagmar Shai.
[1:03:13] \[SPEAKER_06\]: This is a person.
[1:03:15] \[SPEAKER_06\]: It's a great inspiration.
[1:03:17] \[SPEAKER_06\]: You'll never forget in your whole life you've seen such a person.
[1:03:20] \[SPEAKER_06\]: He used to live with his wife in a small village, Doobhog in Bangladesh now.
[1:03:24] \[SPEAKER_06\]: So these two monks go very funny account.
[1:03:27] \[SPEAKER_06\]: They arrive and Nagmasha is beside himself with joy.
[1:03:31] \[SPEAKER_06\]: Oh, the holy ones have come.
[1:03:32] \[SPEAKER_06\]: What shall I do for you?
[1:03:33] \[SPEAKER_06\]: And he couldn't think what he's going to do and what he's not going to do.
[1:03:37] \[SPEAKER_06\]: first of all he gave up the best room where he and his wife is to live immediately gave it up for the with two visiting marks, who were young monks who were embarrassed to be treated in this way by a disciple of Sri Ramakrishna, but he would take impossible to say no to him.
[1:03:50] \[SPEAKER_06\]: He gave them the best room and he himself lived on the veranda of the house, he slept on the veranda.
[1:04:03] \[SPEAKER_06\]: it was wet, so the firewood was not available, but the holy guests have arrived, so he started to chop down the pillars, the wooden pillars of his house to... the so many stories are there, and finally the monks could have had, and every day was morning and evening was some chius feast, which they knew that the poor man could hardly afford, so they decided to make good their escape, but he wouldn't let them go, so they finally forced in the sense that we have
[1:04:32] \[SPEAKER_06\]: So they finally went to the railway station and tickets had been purchased, but you know in India and I'm so sure in Bangladesh also, they don't think it's don't mean much in many of the rural areas, you first come first, you know, you've got the seat, it's yours.
[1:04:46] \[SPEAKER_06\]: So the train was packed with people, and nobody was willing to give up the seats for the monks, although they had tickets.
[1:04:53] \[SPEAKER_06\]: until Nagmasha saw what was happening and started wailing in despair.
[1:04:59] \[SPEAKER_06\]: Oh, it is my bad karma.
[1:05:00] \[SPEAKER_06\]: The holy ones have come and they are not getting a seat.
[1:05:03] \[SPEAKER_06\]: Oh, woe is me and all the people who scare.
[1:05:08] \[SPEAKER_06\]: They got up and they left you.
[1:05:09] \[SPEAKER_06\]: Please sit here.
[1:05:10] \[SPEAKER_06\]: Don't cry.
[1:05:13] \[SPEAKER_06\]: So, he was like that.
[1:05:14] \[SPEAKER_06\]: Virgarish goes said, he became smaller and smaller, and Nabmaya couldn't catch him.
[1:05:18] \[SPEAKER_06\]: Yes, so that's another way of these are two extraordinary examples, where they can't enter Nabmaya.
[1:05:24] \[SPEAKER_06\]: And somebody asked Nabmaya, so I mean, they can't just say, don't think of yourself as small.
[1:05:29] \[SPEAKER_06\]: always think of yourself as high and great and good.
[1:05:31] \[SPEAKER_06\]: Why do you keep saying you are small and mean?
[1:05:34] \[SPEAKER_06\]: Look at the honest answer of Nagbasha.
[1:05:36] \[SPEAKER_06\]: He said, Vivekan is right, but what can I do?
[1:05:39] \[SPEAKER_06\]: I'm telling you the truth about myself.
[1:05:41] \[SPEAKER_06\]: I'm telling you what I see.
[1:05:43] \[SPEAKER_02\]: Why is there sheer conscious in the first place?
[1:05:48] \[SPEAKER_06\]: So this is, I'll just leave it at that, the concept of necessary existence.
[1:05:53] \[SPEAKER_06\]: So, notice,
[1:05:57] \[SPEAKER_06\]: The existence of all things is or the absence of things.
[1:06:02] \[SPEAKER_06\]: The existence of things and absence of things is justified to and revealed by consciousness.
[1:06:10] \[SPEAKER_06\]: So you could ask why this exists and that does not exist.
[1:06:15] \[SPEAKER_06\]: But why consciousness itself exists, pure consciousness itself.
[1:06:18] \[SPEAKER_06\]: So pure consciousness is the same as pure being.
[1:06:20] \[SPEAKER_06\]: Just like asking why does existence exist?
[1:06:28] \[SPEAKER_06\]: Another way of looking at it is the why question doesn't apply there.
[1:06:32] \[SPEAKER_06\]: We can't just say, yes, it's logically incurrent.
[1:06:35] \[SPEAKER_06\]: We can't just say the question itself is wrong.
[1:06:37] \[SPEAKER_06\]: I've mentioned in other cases why the question is wrong.
[1:06:40] \[SPEAKER_06\]: Because when you ask why you're asking for a cause, a reason, you say, yeah, for it's wrong with that.
[1:06:48] \[SPEAKER_06\]: But remember, causation itself is part of Maya.
[1:06:51] \[SPEAKER_06\]: If something is beyond Maya, you cannot ask a why there.
[1:06:57] \[SPEAKER_06\]: It's like saying something is beyond time and space.
[1:07:02] \[SPEAKER_06\]: If you ask, when did it start?
[1:07:03] \[SPEAKER_06\]: But when is a time word?
[1:07:05] \[SPEAKER_06\]: If moment you sit beyond time and then you can't ask when did it start?
[1:07:09] \[SPEAKER_06\]: Or it's beyond space.
[1:07:12] \[SPEAKER_06\]: So it's like asking, so what's outside space?
[1:07:15] \[SPEAKER_06\]: Well, you can't ask that because outside and inside the space words.
[1:07:19] \[SPEAKER_06\]: The moment you say, why you've already accepted Maya?
[1:07:24] \[SPEAKER_06\]: So everything in Maya can be, you can ask a question why this exists and that does not exist.
[1:07:31] \[SPEAKER_06\]: But why Brahman itself or pure being itself or pure consciousness itself exists, that question is logically incorrect.
[1:07:42] \[SPEAKER_06\]: And another answer I always give.
[1:07:46] \[SPEAKER_06\]: Like Shines, another answer is that one of our swamis gives, he says, on our side of Maya, we have the question, but no answer.
[1:07:58] \[SPEAKER_06\]: On the other side of Maya, they have the answer, but no question.
[1:08:02] \[SPEAKER_05\]: The last question, yes.
[1:08:10] \[SPEAKER_05\]: Yes, it would be interesting.
[1:08:11] \[SPEAKER_06\]: He had a very specific question about Advaita Vedanta and Zokchan Buddhism.
[1:08:17] \[SPEAKER_06\]: So the most of the discussion was about that.
[1:08:20] \[SPEAKER_06\]: Yes.
[1:08:21] \[SPEAKER_04\]: So when he mentioned that it altered it to positive or that, indeed, disneying, right?
[1:08:29] \[SPEAKER_04\]: Yeah, right?
[1:08:30] \[SPEAKER_04\]: He said, I am pretty much so.
[1:08:33] \[SPEAKER_04\]: Are you avoiding the track of a damn fun again and finding a deal?
[1:08:38] \[SPEAKER_06\]: That's what the answer was, what Sri Ram Krishna is going to talk about now, that the eagle is going to reappear and you could get trapped.
[1:08:45] \[SPEAKER_06\]: So the eagle has to be kept either in the Bhakti mode or the Ganamod.
[1:08:50] \[SPEAKER_06\]: So otherwise it'll become more legal.
[1:08:53] \[SPEAKER_06\]: So that's what he said.
[1:08:54] \[SPEAKER_06\]: Keep the eagle as I'm the child of God and the servant of God and the devotee of God.
[1:09:05] \[SPEAKER_06\]: Should the Jaitan Noshachidan on this pure consciousness existence consciousness, please?
[1:09:09] \[SPEAKER_06\]: That's also the ego.
[1:09:11] \[SPEAKER_06\]: It's a thought in the mind.
[1:09:13] \[SPEAKER_06\]: That does not do any harm.
[1:09:15] \[SPEAKER_06\]: If you don't peg it to either the Ghana approach or the devotional approach, it'll sink back into the body mind and that'll connect you to the world again.
[1:09:25] \[SPEAKER_06\]: But the enlightened person that doesn't happen, the enlightened person will automatically keep the ego in a devotional mode or in a
[1:09:36] \[SPEAKER_05\]: All right.

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