Om Jananim Sharadaam Deviyam Ramakrishnam Jagadgurum Parvata Padme Tayo Sritvaam

Namaami Moho Moho

So before we start, again I have to repeat something.
Vidya Ranya has taken to describe Videha Mukta Lakshanas.
Who are you going to? A person is dead, how are you going to describe Videha Mukta?
Means what? Jeevan Mukta means body is there.
Videha Mukta means body is not there. This is the only difference.
That means what? He is describing, going, trying to describe about Brahman.
We call Brahma Vitta, Brahmaiva Bhavati.
Tasya Pranah Atre Atra Liyantai
What is the description?
Avam Manasa Gocharam
The description about Brahman can never be told.
And description about I also cannot be given.
When we are not associated, who are you? I am so and so.
What are we talking about? Body.
Who are you? Some person says, I am a musician.
He is talking about one quality of the mind.
And will there be somebody in Sushupti Avastha to ask and to answer?
There will be nobody.
But there will be something is there which is indescribable.
That's why every day we sing,
Namo Namo Prabhu Vakyamana Adhita
And yet, if that were absent, nothing will work.
Mana, Vachana, Ek, Adhaar
And what is that Adhaar?
Jyoti Rajyoti Ujjvala Hridikandhara
Tumi Tama Bhanjana Aadhaar
Who to describe it?
It's such a beautiful song.
Only a person who knows,
Bhujhe Jaad, Bhujhe Pranah
Swamiji's song of Samadhi.
How to describe it?
Bhujhe Jaad, he who experiences it,
Bhujhe Pranah, only he knows it.
But even to say he knows it
is only for our sake.
It cannot be described.
But it can be of experience.
What is he talking about?
A person who realizes that I am Brahman,
his whole life will be transformed into pure bliss.
That is what meant
What do we understand?
Nice music, sound.
So, this is not a description.
Because sound also can be
a very annoying sound.
One type of percussion is there.
They go on beating nowadays.
In modern music, that is the most central instrument.
You know, when you play,
it vibrates in the whole area.
When Utsava is going on here,
you can see that one.
I don't know whether that fellow will go deaf
to continuously hearing it.
But certainly his mind will be a dead mind.
That is why these are called
deadening types of music.
Mind is dead.
It completely loses the discrimination.
That is the modern type of such loud music.
Apart from physical effect,
mental effect will be there
because sound has tremendous effect upon the people.
And of all the things,
the effect of Nama,
it revives, it can revive a person.
That is why the mantra has got that meaning,
Mananatharayate Sound,
and that is called Anahata.
And that Anahata Dhani can also influence other people.
Tremendous joy is produced, vibrations.
Anyway, why this subject has come?
One has to experience,
and really speaking,
every experience is inexpressible.
Any experience is inexpressible.
You have eaten first-class mango.
Can you describe it?
Only another person who has eaten,
you think he can understand it?
Not really.
Suppose that fellow had a deep cold,
and he had eaten the same mango,
and what you have eaten, what you have experienced,
that fellow's experience is totally different.
But this is the nearest we can come.
That is why Sri Ramakrishna has so many examples.
A small girl asked her sister,
what type of joy do you experience with your husband?
Could you describe it? You grow up.
Then, Thakur's illustrations are marvellous.
A would-be marrying girl,
who among them is your husband?
Is that fellow? No.
Nethi, Nethi.
And second one, no. Third one, no.
Finally, one fellow will be left out.
So, easy.
She simply keeps quiet.
By that, they understand it is this.
There is a Thakur's movie in Bengali,
a very old film. Have you seen?
In that, a madcap comes,
and then he happens to see Thakur.
He comes, like that.
Sin is there.
That means he recognised it.
Thakur also had recognised it.
Both recognised each other.
And then he goes away.
So, what is the difference between videha mukti and jivan mukti?
We can understand because
we compare our own experiences.
Experience means, we are not talking about experience,
we are talking about the reactions to experience.
You understand?
Experiences will be same.
We are praised, we are insulted.
That is the same thing with jivan mukta also.
How he reacts and how we react,
that will be the difference between that person and all of us.
What about videha mukta lakshana?
There is no videha mukta lakshana.
Deha is not there.
That means mind is not there.
That means there is no experience.
Only one, if at all it can be called experience,
whatever you call it,
then where is the lakshana?
But these are all meant, indirectly,
to describe jivan mukta lakshanas.
With this background, we can understand it.
Sat and asat.
Two words are usually here.
Jagat hetu.
These words are deep, embedded in deep meaning.
If you say something is existing,
are you talking about Brahman?
Are you talking about that quality associated with any object?
Here is a chair.
What are you saying?
There is a chair.
But easiness is a common quality with every object.
This is called sadvachi.
Then what is this?
This is a chair.
This is a table.
This is a chair.
What is the difference between these two?
There is a chair, there is a table.
Ease is absolutely same.
But nama and rupa and prayojana,
they are different.
This is why rupa, because it depends on prayojana.
Chair is meant for one purpose,
table is meant for one purpose,
spoon is meant for one purpose,
plate is meant for one purpose.
So this nama rupa depends upon the prayojana.
So nama rupa, nimitta means prayojana.
So desha, kala, nimitta,
that is the constituent elements of our mind.
And that is why even if God appears,
he must become subject to desha, kala and nimitta,
because we are looking through the prism of desha, kala, nimitta.
And suppose there is no desha, kala, nimitta,
you yourself will not be there,
because you are the mind.
When this is removed, this person also is not there.
Then who is going to talk about whom?
But these are the things for our...
how our character has to be developed.
Sadvachah, here it is defined as jagat hetu ho.
Jagat hetu means
Asadvayidhamangrahasi,
Sadevasoumyayidhamangrahasi,
two important statements in the Upanishad.
These are all based upon the Upanishad.
Sadvachah.
Sat means in the beginning there was only existence.
That existence became endowed with names and forms.
What we call the world is that one Sat becoming all this.
So for this you cannot say jagat hetu ho.
And how did this jagat come?
What made Sat into so many different things?
Avidya maya.
And that avidya maya is called upali.
And there are two types of mayas.
One is called mola.
Mola vidya.
Another is called tulavidya.
Mola vidya means that which is with Ishvara.
This is called mola vidya.
Tulavidya means each one of us,
our own specialised mayas.
I am fond of acharya,
you are fond of Shri.
These are called particularised manifestations of mayas.
So avidya maya upadhi na prajna Ishvaraha.
Not even the Sushupti.
So in this world what do we get?
Jagrat, Swapna and Sushupti.
All the three are modifications of Sat.
This is called jagat hetu.
Asadvachyopi na api bhuta bhavati kaha.
Then what is the opposite to Sat?
Asadvachyopi na api neither bhuta nor bhavati kaha.
Neither subtle nor gross.
Anything is not there.
So this is what is called pramana vakya.
He is going to explain these things as always.
So a videha mukta is neither existent
with all these descriptions nor is non-existent.
Here is the key.
The moment we use the word Sat,
what comes?
The moment you say it is cold,
the opposite comes.
So again as to Sat, what is it?
Asad.
Now asad doesn't mean non-existent.
Asad means non-manifestation.
You have to understand this.
Non-existence means that which never existed.
In fact it is a funny thing.
We use inappropriate words.
With regard to the non-existing something,
you can't say whether it had a past,
it has a present.
So the son of a barren woman,
when he was not there,
suddenly he appeared.
Is it not contradictory?
How do you talk about a non-existing something
either with reference to the past or present or future?
You cannot talk about it.
But for illustration's sake we are talking about it.
So Sat and Asad.
The moment you say Sat,
existence which we are capable of experiencing.
Or the definition is
anybody might have experienced in the past.
Anybody is capable of experiencing now.
Or anybody who is capable of experiencing in future
is called Sat.
Do you follow?
Suppose there is something.
Let us take the example of an atom.
For you and me these are words.
But for a scientist,
through that specialised microscope,
he can infer the existence of atom.
So it is his experience.
Because don't think that only something which is visible is existent.
That which is inferable is also existence.
One example is,
you see smoke behind a hill.
You are not seeing the fire.
But you can infer the fire.
Is it existing or not?
Definite because if there is smoke,
the smoke must come out of only fire.
Once a Swami was taking like this, explaining like me.
The Swami said,
Not necessary.
I saw a man.
From his mouth the smoke is coming out.
These are called perverted arguments.
There is fire.
Cigarette was a fire.
Now he has thrown away the cigarette just before this person has come.
But only smoke is coming out.
But there is definitely fire.
One preacher,
he was posted to a village.
And same day in the morning,
he gave a sermon.
And in the evening,
his jeep was in very bad shape.
He went to a local mechanic.
Small village.
Everybody knows everybody.
So the mechanic asked,
Do you know who I am?
Yes, definitely.
You are the new priest.
So the priest said,
Did you attend my morning sermon?
Yes, yes.
I attended your morning sermon.
And how did you like it?
He said,
There is no fire.
That means it was hopeless.
The priest got so angry and said,
What did you say?
Now there is fire.
Now there is fire.
Fire is speech we call it, you know.
Like that.
So both these words cannot be applied
in the case of a speech.
Vivehamukta.
If he was a jivanmukta,
one thing we have to remember,
his body and mind will be experiencing.
Experience is not denied.
Reaction is denied.
We have to always keep that distinction.
If I don't see a tiger,
he also will not react.
If I see a tiger,
a jivanmukta also will see a tiger,
like Swami Vivekananda.
Once he was meditating,
a tiger came and stood, hungry tiger.
It looked at him a little bit
and nodded its head,
not possible for me to digest this material,
and went away.
And then later on,
Swamiji narrated this incident.
And somebody asked,
What were your thoughts
when the tiger was looking at you?
He said,
I am also hungry.
Tiger also is hungry.
He can't eat the tiger,
but the tiger can eat me.
Let one of us be satisfied.
Jivanmukta Mahapurusha,
he doesn't care.
Like Dadiji,
he doesn't say that,
I am the body.
That will be interesting.
na durasthah iddhi urtya na mayati taha
na durasthah
He is not far away.
That means what?
He is within the realm of the maya.
He is giving the lakshanas.
But this lakshana is what?
It is actually,
even to say somebody is mayatita,
it is not vidhehamukta lakshana.
It is...
He is actually refuting all these adjectives.
See, they have to...
In the Bible,
it begins, you know,
there was a king called David.
He begat, he begat, he begat,
pages together begat,
he begat somebody,
that fellow begat somebody like that.
Somebody asked him,
what is this page after page
begat, begat, begat?
Then Prabhananda Swami,
Prabhanandaji's disciple,
or Prabhananda,
he replied,
you see,
God lives in eternity.
He doesn't know how to pass his time.
So, he carries on these things
endlessly like that.
So, these are all descriptions given.
Also remember,
this book will not be studied
by a householder.
It is studied by whom?
By sannyasis.
What type of sannyasi?
Not Ramakrishna Mission sannyasi.
By the people,
who, you know, like your sannyasins there,
who do not have any work to do,
how are they going to pass their time?
But it is also meant for,
to reinforce our understanding.
But the thing is,
nowadays, this kind of thing,
people will not have time.
In short, what you want to do?
Tell the real thing,
but don't go around,
beating around the bush.
That is what we say.
But in spiritual matters,
these are very good.
So, what is the opposite of durasthah?
Samipasthah.
So, the samipasthah,
these are our descriptions.
Here is something very near,
here is something very far.
In this case, both are denied.
He is neither near,
nor further away.
This is actually an elaboration
of the Isavasya Upanishad.
How to describe it?
Through negative terms,
paradoxical terms.
This is called paradoxical language.
Understand what is paradoxical?
You see, what is the subject?
It is fire.
What is the characteristic of fire?
Heat.
What is this one?
Ice.
What is its characteristic?
So, if somebody says,
here is something,
which is both very hot
and also very cold,
at the same time.
This is called paradoxical language.
So, somebody is near.
Near means so near,
there is no difference.
Somebody is very far,
at the same time.
In our experience,
either something is near,
or something is far.
Either it is cold,
or it is hot.
Either he is happy or unhappy.
But in the case of Bhagavan,
where is he?
Is he near?
Is he further away?
So, one interpretation is,
he is indescribable.
Second interpretation is,
what is it that
you say,
this person is near to me?
That means you are telling,
instinctively,
it is the same Ishvara,
because of Ajnana,
you say he is near.
That which is infinite,
is it near or is it further?
You cannot say,
Sarvabhyapata,
Hiranyakashipu,
he is asking,
where is your Narayana?
Asking his son.
That question can be asked only by an ignorant person,
because he who is everywhere,
you can't say he is further away,
you can't say he is near,
because he is everywhere.
So, this is very important for us to understand.
That means this is called koan.
In Buddhist Zen language,
it is called koan,
K-A-O-N.
What is a koan?
How can you make a sound with one hand?
How do you produce a clapping sound with one hand?
For clapping you require both hands.
How do you produce?
Somebody said,
no, no, I don't like that,
I do like this.
That fellow, stupid fellow,
he does not understand what the Guru is saying.
Whether you beat here or two,
that is not,
two hands are not meant.
Simply one object cannot produce a clap.
This type of question is called koan.
What is the purpose of the koan?
To make us understand,
logic will not work.
You have to go beyond the concept of the mind.
Because whatever we try to do with the mind,
that becomes mindless.
Because Brahman is something beyond the mind.
Is he far away? No.
Is he near? No.
He is blank.
This is called paradoxical language.
So, there is what is called positive language.
This is God.
God is all-knowing.
God is all-powerful.
This is called positive language.
Neti neti.
He is not this, he is not that.
This is called negative language.
Then there is paradoxical language.
What is paradoxical language?
That which is two opposite qualities
at the same time, in the same object,
to just stop us,
both of them together,
to make us understand
that you don't understand.
That is called paradoxical language.
That is, don't use your mind.
You will have to experience.
You can experience, but you cannot describe the experience.
That is the paradox.
Then there is another thing called evocative language.
Poet, poet, poets.
So, Krishna's colour is blue colour, immediately.
This is called evocative language.
Where is blue colour?
Sky is the blue colour.
Anything that is far away is blue.
You can see ocean in cinemas,
it is completely blue.
Look at the sky, it is blue.
Why is Krishna called blue?
And in Vedantic language,
black and blue are combined together.
That is why Mother Kali,
Kali amar kalore,
Kala rupe digambare.
She is Kala.
So, Kala means time,
Kala also means black.
Because when you are in deep sleep,
Sushupti, what is it?
Ranganathanji Maharaj.
Sometimes he makes fun,
looks very serious, but fun.
So, once he was narrating himself.
He and another Swami's name, I forgot,
he was in Burma at that time.
Both of them,
Guruvayur Mahapurush Maharaj's disciples,
were sitting and meditating.
And after a few minutes, Ranganathanji Maharaj,
without opening his eyes,
Bhai, he left you.
Because you are meditating,
what are you seeing?
He also, without opening his eyes,
Andhakar,
I am seeing now.
You understand?
How do you see darkness?
How do you see darkness?
You can't see darkness.
Inability to see anything is called darkness.
Darkness itself you cannot see.
You infer it is dark because you can't see.
So, you are meditating,
what do you see?
Andhakar.
So, these are all things for us to say,
go beyond the minds.
That is why,
Namo Namo Prabhu,
Bhaktya Manasya,
Keto Vajo Nivartante,
Aprapya Manasasa,
Bhuje Jara Bhuje Prana.
Swami Ranganathan, Swami Ranganathan,
after describing,
he says, only the person who experiences,
knows what I am talking about.
This is very good.
So, all these are,
first, is he far away? No.
Then what is our conclusion?
If he is not far away, he must be near.
Is he nearby? No.
By saying not near,
it is implied he does not experience the gross and subject.
And also, he is not the Jeevatma.
He doesn't even say I am a Jeevatma.
These are qualities of Jeevatma,
near, further and all those things.
If you say,
who are you? I am Aruna.
That means, what are you saying?
I am not anybody, I am Aruna.
But if you say,
I am not Aruna,
being Aruna,
if you say, I am not Aruna,
what are you implying?
I am anything but Aruna.
That means, I am everything.
That is being implied here.
The moment a person says, I am not me,
that means, I am everything.
I hope you are able to get it,
this paradoxical language again.
Are you the other person?
No, I am not the other person.
Are you yourself?
No, I am not myself.
That means, I am everybody.
I am also this.
I am also nobody.
That is the meaning.
So, there is nothing.
That is,
Yavahara Yogya can only be
something which is gross,
which the Indriyas can contact.
Pikalpaha means what?
Just different from it.
Pikalpaha.
Kovinas.
That means what?
It is simple one word, indescribable.
That is the essence of the whole thing.
So, when the bound soul dies,
this Linga Sharira remains as such
and becomes the cause for the next one.
But when the Linga Sharira itself is gone,
already Jeevan Mukta.
What is there?
Linga Sharira is there,
Sokshma Sharira is there,
Karana Sharira is there.
We are functioning.
That is why he is called Jeevan.
Jeevan.
Only what is absent?
Identity with that body-mind complex,
he is absent.
Whereas in our case,
that is the most obvious thing.
I am three identities.
What are the three?
My possessions first,
my body second,
and my mind,
including both Sokshma Sharira and Karana Sharira.
Three.
That is why what is the outermost thing I have to get rid of?
Possessions.
Possessions.
That is why for sannyasins,
they are supposed to renounce three things,
Bhuh, Bhuvaha and Svaha.
So Bhuh means possessions,
Bhuvaha means body,
Svaha means mind.
Mind means both,
Sokshma Sharira as well as Karana Sharira.
If all the three are not there,
so these people don't understand.
We say that we are identified only with the body.
The fundamental principle of Vedanta is
whatever I experience is not me.
Whatever I experience is not me.
Simple example,
you are seeing this iPad.
Do you say I am the iPad?
Once a family we got four,
husband, wife, son, daughter.
So all of them had, you know,
one is iPhone,
one is iPod,
one fellow is iPad.
So the son is,
I don't know, whatever it is,
maybe let us say iPod.
And the daughter is iPhone.
And the wife is iPad.
And the husband lifted the iPad.
Beautiful, you know.
I only paid for all these three,
I was like that.
So, even though whatever we experience is not me.
That is why even the worst of the agnanis
doesn't say,
I am my house,
I am my car.
He will not say.
Let alone, I am my wife,
I am my husband,
it is not there.
Even though it is not there,
let anything happen to the car or house or what is,
car doesn't complain,
somebody scratched me,
you save me,
dad, papa,
it doesn't say.
But this fellow's heart,
somebody came and with a pass,
he made a, what is called,
clove shape,
like that goes.
Isn't it?
That means what?
He has become actually, mentally,
that possession.
That is the first thing we have to give up.
That is why sannyasa means
to give up bhoga,
I give up all the possession.
And then what is experience, second one,
nearest from birth,
body.
Nearest from this birth.
This body.
I am the body.
But in language we are using both.
I am the body,
this is my body.
My hand means what?
Belonging to me.
My house means what?
Belonging.
Whatever belongs to me is not me.
My iPad, I am not the iPad.
My car, I am not the car.
Otherwise you know what the fellow has to say?
Suppose this fellow is a donkey,
my donkey,
and if he forgets my donkey,
I am the donkey.
He has to say, isn't it?
Nobody says like that,
he behaves like a donkey.
Did I tell you that story?
There was one washerman,
he had three donkeys,
business was improving,
he wanted to buy another donkey.
So he took one of his donkeys to ride,
went to the next village
and bought one donkey
and also brought that donkey here.
Then he came, entered,
his previous two donkeys were there,
he was still standing,
and then he wanted to count,
there must be four, you know.
So, already he had three.
So, the new one purchased also,
three plus one, four donkeys should be there.
So, he counted and counted.
He forgot to count his own donkey,
which he was riding on.
So, three donkeys, three donkeys,
two, three times he counted,
and he thought, somewhere it is lost.
So, he called his wife,
how many donkeys do you see?
She said, five.
So, this is the first position.
Because so close,
from our birth until death,
we are interacting nearest to us.
The nearer, more identification.
So, this is the I am the body.
Whatever happens to the body, happens to me.
But even nearer to that is mind,
antahkarana,
I am happy, I am unhappy.
That is a characteristic of the mind, antahkarana,
to be happy, to be unhappy.
But our identity is,
whatever thought arises in the mind,
I am that thought.
So, these three have to be renounced.
Then, who renounces that one?
And what remains when these three are removed?
Will there be a sunya,
or will there be somebody like a big thorn,
which removes all the other thorns?
That thorn also has to be removed,
because it is also manavrutti.
That manavrutti, when it is thrown,
then my mind plunged into samadhi.
Ramakrishna is describing.
Then who is to describe?
Totapuri came and said,
he was shocked.
Why?
Because I thought to get this experience.
Forty years I have worked,
but this person has...
just I gave the instructions
and immediately his mind plunged.
Remember, even before that,
I can't remove my mother's thought.
And he brought one piece of broken glass
and forcibly pressed it here
to meditate upon this pain.
And Sri Ramakrishna, by mother's grace,
because only outsiders can do that,
otherwise infinite regrets will be there.
That way, it is infinite regret.
Because he is trying to remove.
Then to remove that, he has to become the one.
To remove that was infinite regret, you see.
Then only, by mother's grace, he removed.
So Totapuri's surprise was
how quickly Sri Ramakrishna obtained this samadhi.
He didn't understand
that this time concept is dependent upon
strength of the samskara.
Sri Ramakrishna has removed that samskara
long, long before Totapuri has ever come to this.
It took forty years for Totapuri
to get rid of those samskaras.
And it took no time,
because Satapuri's approach was,
Ma, I don't know anything.
You make me do.
You make me speak.
You make me do.
This is called removing all
Saranagati.
Saranagati means removing
even the thought that I am doing something,
that I have been removed.
He was a sannyasi long before.
Very interesting, this one.
So in the Brihadaranyaka Upanishad,
it is said that when the pranas depart,
that is what we say,
this person's pranas have left him.
But in the case of Jegadmukta,
Atraiva Viliyante,
even that description is also...
What is the meaning of Atraiva?
In Jegadmukta there is no Atra and Kutra and Paratra.
It is the same thing also.
This is all for the sake of our meditation.
That is what he wants to reinforce.
Atmakamaha Natasya Pranah Utkramanti
Brahmaivasan Brahmapiyati
Because being Brahman,
he forgot that he was Brahman.
Now he got that.
What did he get?
Not Brahmatva.
The knowledge that,
the thought that I was not Brahman,
I am not Brahman,
that thought has been removed.
Manayeva Manasyanam Karanam Andhamon
He is not obtaining Brahman.
Because one's prakriti, one's nature,
he cannot get rid of it.
Even if he wants, he cannot get rid of it.
That is called prakriti.
So this is, he says,
this is a quotation from Brihadaranyaka Upanishad.
And then Brahmaivasan, being Brahman,
not was Brahman or will be Brahman,
he was Brahman, he is Brahman, he will be Brahman,
but his pranatasya pranah na utkramanti.
Why?
Why because,
for a Brahmagnani,
if something is there,
whether they come or they go,
these are thoughts about duality.
When there is no birth at all,
when he doesn't even think that
I was a jivatma at one time,
but by God's grace, Guru's grace, Mother's grace,
I have become Brahman.
That thought will not be there.
That thought belongs to mind,
antahkarana.
So that thought itself is not there.
In your sushupti also,
you don't remember anything.
There is the question of samadhi avastha.
So these are the things.
So he describes what are jivatma,
five elements, etc.
And then now comes another description.
This is the hundredth mantra.
First I will take up the last word.
Something called existence, sattva, is remained
because here we have to use words.
Something is remaining.
What is that remaining?
Having denied everything,
something remains.
But the Brahm, jivanmukta, videhamukta,
is not saying something is remaining.
This is a description of a jivanmukta
for the sake of other people
who are striving to be jivanmuktas.
Jivanmukta also is a very important point to remember.
There is a body, there is a mind.
We should not say his body, mind.
But generally we say Sri Ramakrishna's body,
Sri Ramakrishna's mind for our yavahara.
He doesn't say, I am this body, I am this.
That's why Sri Ramakrishna used to say,
this, instead of saying I.
He used to say that.
But sometimes he used to get angry and fall down.
Once Hriday told him,
because Sri Ramakrishna told everything to some devotees.
And Hriday, he wanted to get some profit out of it.
Mama, you don't tell everything at one time.
Give out little by little.
Like the story will continue, next issue.
You have to buy the next issue.
Then only you will know what happened to the hero or heroine, like that.
So like that, he wanted to get profit.
Because when they come, they bring something.
That was what Hriday was thinking.
Whatever comes, Mama cannot manage,
I will be the manager, it will become mine.
Somehow this maya had come.
Who got angry?
He said, Torkire, who the hell are you?
Torkire means, who are you to tell me that?
If I want...
He forgot.
He used to say, this, this.
He said, if I want, I will dance naked among a thousand women.
Temporarily.
Because next second he will forget what he has said.
So, that is like this.
Sri Krishna taking up this Chakravarta,
because Bhishma was unstoppable.
Mahavarta, you know that?
Krishna promised, I will not take a weapon.
Bhishma heard it.
I will make you take the weapon.
And Duryodhana accused Bhishma.
Clearly he was not fighting.
But Bhishma, he said, tomorrow you will see.
And he was killing thousands of people, unstoppable.
And he was coming towards Arjuna.
The only way Bhishma could be stopped that day.
So Krishna jumped down and took up his Chakra.
Immediately Bhishma also jumped down and said,
I did not want to kill you,
but I wanted to make you take up the weapon and break your promises.
Then you know what he said?
You are really God.
Because you wanted to keep my word truthful.
For that you are ready to break your own word.
Harmless sentiment, you know.
Tataha means when a person attains to that state.
These are the words of the Vasistha, Yoga Vasistha, Ramayana.
Stimita, Gambhiram.
Stimita means without any motion.
Gambhiram means inaccessible, that state.
Na tejaha, it is neither shining.
Na tamaha tata.
Neither it is dark nor it is light.
Why do you say that?
Anakhyam, nameless.
Anabhimyakta, inexpressible.
But by all this, what does it mean?
Perhaps it doesn't exist.
To deny that one,
sat kincit avasisyate.
An intelligent person will understand.
An ignorant person cannot understand.
So that means it becomes shunya.
This argument comes even in the Bhagavad Gita also.
That means nothing is there.
If you deny everything, I am not the body, I am not the mind,
then what remains is shunya.
This is called shunyavada.
To deny that one,
so shunyavada, he says,
the person who denies he is a real being,
finally he will be there.
This was asked to Ramana Maharshi.
Then he says,
you know, supposing I have a doubt
that I have no astutma,
I have a doubt, I will not be there.
Ramana Maharshi says, what is your problem?
So long as you are alive,
then you will not have a doubt, I am not there.
Suppose you are really dead
and you do not exist, what is the problem?
There will be nobody to think about you.
But instead of saying that, he put it in a funny way.
If you have a doubt,
doubtless whether I exist or not,
even to doubt whether I exist or not,
you have to exist.
Even to say whether I will be there or not,
you have to be there.
Ah, it is very important.
That is what Descartes,
the western philosopher,
he wanted to say,
corgo eviscens.
Means, I think, therefore I am.
Actually, that should be the opposite.
I am, therefore I think.
You know Swami Dayananda, you have heard about him?
Not Saraswati, this model,
Swami Dayananda Saraswati,
disciple of Swami Chinmayananda.
He used to make a lot of jokes about married people.
So, this topic was going on,
exactly what we are discussing.
That is, I think, therefore I am.
He explained, no, that is wrong way of putting it.
I am, therefore, even to think,
I have to exist first, isn't it?
Even doubting is also one type of thinking only.
So, one fellow wanted to come here.
Swamiji, there is an easier way to understand
that I exist.
How? Swami asked.
Because I am married.
How can I be married unless I exist?
Somebody cannot marry if I do not exist.
Immediately Swami took advantage of him and said,
we all understand that before marriage you exist,
because of your existence you marry,
but after marriage whether you exist.
That is highly doubtful.
It is really the way he tells, you know.
It is marvellous.
So, you have to understand.
This is one of the descriptions.
Stimita Gambhiram.
Stimita means like an ocean, there is no wind.
You know, in the Bhagavad Gita it becomes,
there is a windless place, there is a land,
completely non-flickering.
That is the state of a yogi who is striving.
He is a yogi.
So, he is telling,
Stimita and Gambhira means depth,
too much of depth.
That is one of our, one of our,
one of the greatest scholars.
Gambhira means the more you go,
the more you understand.
That is, you cannot fathom the depths.
And that also is a Puranic story.
Once...
Brahma?
No, no.
I don't remember.
Vishnu and Brahma,
they came across Shiva Linga.
So, they wanted to know what it is.
So, Brahma was asked,
that he who goes to the end of Shiva
and then comes and tells,
who comes first,
then he will be a great person.
So, Brahma went down,
Vishnu went up and up and up and up.
He could not fight.
And meanwhile, Brahma came and I touched the bottom.
He told a lie.
And immediately Shiva came and said,
that from today nobody will worship because you are a liar.
That means what?
Shiva is Nanto Na.
Mathyam Napunastha Tavadi.
So, this is what is being said.
He is not light,
he is not darkness.
That Anakhya,
therefore there is no name for it.
Anavyaktam.
It can never be expressed,
but it doesn't mean that there is nothing.
Sat Kinjit Avasishyate.
Something remains there.
And how to describe it?
It is indescribable.
It is impossible.
But as we progress in spiritual life,
these things make more and more and more meaning.
That is why in Sri Ramakrishna's life there is that story.
Today, my children,
I will out all secrets,
how the Kundalini will attain to the Sahasrara.
So many times he wanted to tell,
but how can he tell?
Because expression means limitation.
Definition means limitation.
He cannot define it.
Kumbhiram.
Anakhyam means descriptionless.
Anakhyam means, name means description.
This name is different from the other name.
Look for this particular person whose name is this.
So, he said,
my boy's mother is not allowing me to tell.
And Shardhan Raily is remarking,
this hopeless mother,
who is a good man, wants to tell us,
and she is standing in between us and him,
not allowing him to tell us.
Did we understand that we are talking about something
which is completely indescribable?
Satsang with Mooji
www.mooji.org