It's so, so good that it's so good.

You have to 100 times to eat it.

Nobody can do it.
No, no, no.
But the...
For three days he searched for it and then he got it.
Without eating that drink?
Do you think? Yes.
Without eating it is without breathing.
So, his faith was,
if something has come out from Shri Ramakrishna's mouth,
it must be there.
Sathya Kama, Sathya Sankalpa.
Beautiful descriptions.
Sathya Sankalpa means they will never do any Sankalpa, anything asathya.
Only Sathya.
And their wish has to be fulfilled.
The moment they think it will come.
There is a beautiful conversation between Swamiji
and Visharachandra Chakravarti.
So, when Brahma wanted to create this world,
Lokanus Vijayati,
his very wish becomes a reality.
Then the disciple asked him,
if I say Kau Kau, nothing will happen.
He said, yes.
That is because your whole life,
these are not his words, paraphrasing,
but we never lived a life of truth.
That is why nothing will happen.
But the moment they think, it happens.
But in our case it happens in one day.
Dream.
That is why it is called, dream state is called Kalpavriksha.
Kalpa, Kalpana.
That is imagination.
That is what happens.
This is the difference between...
Imagination or latent desire?
Desires will always come as imaginations.
How nice.
Mysorepak doesn't come like Mysorepak.
It comes with beautiful coatings.
Kalpana.
So, we have to understand that one, Kalpana.
But the moment you think of that,
it becomes a reality.
This is described in the Chandakya Upanishad.
Yam yam lokam kama yate.
Whatever world they desire,
immediately it is present in front of you.
Why is it present?
Because it is everywhere.
For a Brahmin, he is always there.
Is he there? You know.
Indraloka, Prajapati Loka, Brihaspati Loka or not?
He will be there.
If he were not there, the Loka will not be there.
Why? Because he himself has become the Loka.
In a way of speaking, that is also what we are.
This is called Brahmaloka.
We are the Brahmas.
We create this world.
When you look at Vamsi,
you are not looking at how he looks at himself.
Then you will be wondering,
how could this person think about himself like this?
Each one of us are victims to our own imagination.
That is why Brahma doesn't create.
He gives us an opportunity to create.
And we sow our own seeds.
And we see how it is growing,
as we want to see it.
OM JANANIM SHARADAM DEVIM
PRAMAKRISHNAM JAGADGURUM
PADAPATMEDAYO SRIDHVA
PRANAM AMI MUDADMUHOM
So, in the excuse of
Videha Mukta Lakshanas,
he is only quoting all this from Bhagavad Gita.
First he quoted Siddha Prajna Lakshanas,
now Bhagavad Bhakta Lakshanas,
which is so beautifully...
He is dear to me.
Who is dear to me?
He who has become myself,
he is dear to me.
Everything is like that.
Whatever we become,
that alone will be dear to us.
You follow?
Whatever object you desire,
you look at it as if it is your own Self.
That is why it becomes dear.
ATMANASTU KAMAYA SARVAM PRIYAM BHAVATI
This is the highest truth.
Psychology.
In fact, it is not a spiritual revelation.
It is a psychological revelation.
So, Bhagavad Bhakta,
VADASHADHYAYE BHAGVATA KRISHNENA PANNITAH
What are the characteristics of a Bhagavad Bhakta?
Bhagavan himself has described it in the
DVADASHAYAYA of the Bhagavad Gita.
ADVESHTAV SARVA BHUTANAM MAITRAH KARUNAYEVACHA
NIRMAMO NIRAHANKARAHA SAMADUKHA SUKHAKSHAMI
SANTUSHTAH SATATAM YOGI
YATATMA VIRDHANISHYEHA
MAYYARPITA MANO BUDDHEH
YOMAD BHAKTAH SAMAYA PRIYAH
Even though we have studied these things,
better to remind ourselves.
ADVESHTA
DVESHA will be completely absent in him.
Why?
If a Jivanmukta is hating somebody,
whom is he going to hate?
Himself.
Not somebody else.
So, because he has become one with everything.
MAITRAH KARUNAYEVACHA
Now, this is very interesting because
there are two views of Jivanmukta.
One view is from his view,
another is from the view of the
manifestation of the other object.
That's why I gave you a very, very important clue.
The psychiatrist always has a double vision.
One, he knows the truth.
Second, he knows that the patient doesn't know the truth.
So, we are talking here.
ADVESHTA SARVA BHUTANAM
From his point of view.
Maitri, Karuna and other things,
from the other person's point of view.
You follow?
So, like a mother,
she knows this is my child,
that is from her viewpoint.
Child is hungry, child is sick,
child is recovering,
all these from whose point of view?
Child's point of view.
So, we have to separate these two things.
So, like the parents punish the child.
From their point of view,
first of all, this is our child,
secondly, this is a child.
But the punishment or reward from the viewpoint of
training the person.
So, all these wars that are going on now,
it is all a crystal clear lesson God is teaching us.
What is it? You are hating each other.
This is not bhakti.
ADVESHTA SARVA BHUTANAM
is the real bhakti.
And you are so much thinking about yourself
that you are a knower of God,
as if God completely approves whatever you do.
You see, how much wrong people can do.
This is what we are all doing.
Thakur liked jalebi, so we offer jalebi.
Why?
Did Thakur ever tell you that he liked jalebi?
Yes.
And he could be completely wrong.
How could he say he likes jalebi?
Have you tasted all the sweets in this world?
You follow what I am talking?
He must first taste all the sweets,
then compare it to relative values,
and then he can say,
this is a very nice sweet.
After all, in Cheran Patil,
I don't think there was no mention of Rasagulla or anything Rajagopal, like that.
But he was a practical man.
This is available, let me like it,
because my enjoyment depends upon my liking it.
So, jalebi.
He compared it to Viceroy.
You understand, Viceroy?
Even if a street is completely busy,
there is no space, what we call in Telugu,
if you throw sand,
there is no place for sand to fall down.
So, equally people are there.
But as soon as Viceroy comes,
somehow a way, not only for him,
for his body also.
So, even if somebody has eaten,
at the end,
oh, somebody has brought nice jalebi.
So, there is a real space.
Otherwise, he will say, there is no space.
Advaita Sarvabhoothanam is from the Jivanmukta's point of view.
Maitraha Karunayevacha, from the Worldly point of view.
Nirmamaha.
He doesn't have mamakara.
He doesn't have ahamkara at all.
Don't mistake.
Aham and ahamkara are two separate issues.
Aham can never be gotten rid of.
Thakur says, you know,
you cut it, tomorrow,
a new grain to grain,
branches will be coming out.
What does he mean?
Because so long as we are thinking that we are the bodies,
some little amount of ahamkara will be there.
Aham is the same.
Then you can't say, my body is aham.
Anything we add to aham is called ahamkara.
So, this person has no ahamkara.
That means he has no body, mind, identity.
Samadukhaha Sukhaha Kshami.
Again.
So, Nirmamaha Nirahamkara from his point of view.
And Samadukhaha Sukhaha Kshami from other point of view.
He considers everything as the same.
Santushtaha Satatam Yogi.
And he is...
What is that sound?
Oh.
Always he is completely merged in Brahmananda.
Satatam.
Yatatma.
So, even this description of Yatatma is not fit,
because there is no more effort there.
What does he do?
He would be like a leaf, dry leaf, carried by the wind.
Dridhanis Chaiyaha.
In sadhana time, Dridhanis Chaiyaha, Yatatma, they will apply.
After realization, it doesn't apply at all,
because there is nothing to attain for him.
So, what purpose is he going to put forth effort?
Because he reached what he wanted to reach already.
My Dridhanis Chaiyaha.
Nishchayatvam is a quality of the mind.
He doesn't have any Nishchayatvam, because his mind is totally merged in God.
My Artita Mano Buddhi.
These are descriptions of a Bhakta
from the 13th onwards in the 12th chapter of the Bhagavad Gita.
My Artita.
So, a devotee is one, he had offered his tanuma, nadhana, everything.
Mano buddhi, yo mad-bhakta, same priya.
So, such a person is mad-bhakta.
Bhagavan himself is saying, he alone is my devotee,
not those who do not have these qualities.
Same priya.
He is very dear to me.
Why God also has got somebody dear and somebody not dear?
No.
It is, he will be the nearest, or he is me.
He is my Atma Swaroopa.
So, then, this is a little bit of commentary.
Ishvara Arpita Manah Tena Samahitasya Anusandhana Abhavat.
There are two descriptions.
One is when the person is completely absorbed in Samadhi,
one who has come out of Samadhi.
So, these are the things.
Ishvara Arpita Manah, this person's mind is completely one with Ishvara.
Samahitasya Anusandhana Abhavat.
So, his mind has become Samahitah,
means complete, attained complete oneness in God.
Therefore, Anusandhana Abhavat.
With whom is he going to, you know, I am looking at a chair.
With what attitude I should look?
There is no chair.
Even there is no God.
He doesn't say, I am absorbed in God.
These are descriptions for our sake.
A person who is absorbed in God, he knows, I am God.
He doesn't say, I am a devotee, I am praying,
and then now I have become one with God.
He doesn't say that.
That is called Samadhi Avastha.
But Vyarthitasya Api, in the same person,
if he happens to come out of that state,
Udasena Anusandharena.
Udasena means what?
Like a leaf which is carried by the wind.
Indifferent. Udasena means completely indifferent.
What happens?
Because he doesn't feel, this is my body, let God do whatever he likes.
Sadhana time, we have to think this body belongs to God,
let him do what he likes.
But after the Jevanmukta Lakshana,
the question of this is my body, let God do.
All those things do not happen.
Now it belongs to God only.
Anusandhana.
So Na Anusandharena.
Because he doesn't have identity with his own,
what we call previous personality,
and he doesn't experience either Dukha or Sukha.
How can he make happiness and unhappiness the same?
There must be some reaction.
Reaction always shows duality.
When there is no duality, you don't see.
The best example would be deep sleep.
In deep sleep, do you think?
Do you have any thinking power?
See, all these descriptions are only when a person is
either in the waking state or in the dream state.
So whatever we have discussed so far,
so any type of opposites,
we have to apply the same Samadarshitva.
Then he continues.
Anapekshaha, Suchehi, Dakshaha, Udashino, Katavyadaha,
Sarva Arambha Parityagi, Yoma Bhakta Same Priyaha,
Yona Sushyati, Nadveshati, Nashochiti, Nakankshati,
Shubha Ashubha Parityagi, Bhaktimanaya Same Priyaha,
Samasitravucha Mitrecha, Tatha Mana Apamanayoho,
Sitoshna Sukha Dukhesh, Samah Sangha Vivajithaha,
Tulya Nindas, Tidur Maune, Santushto Yena Kenachit,
Aniketas Tirmatir Bhaktimanmaye Priyonatha.
These are beautiful characteristics.
So, from whom? Asmat Dvijate Lokaha.
The world will not experience any fear.
This is the most marvellous statement.
So once Ramana Maharshi, along with one devotee,
he went to take bath in a small lake, tank.
On the opposite side, suddenly a leopard had appeared.
Seeing them, it gave a roar.
As soon as the devotee saw, he ran to the ashrama,
closed it. Ramana Maharshi, he left there.
That's why I take care of myself,
because I know what to do, what to do.
So, until he barred all the doors and windows,
and there are iron bars, you know, he opened.
What do you think you are going to do to me?
Come, I will face you from behind the bars.
Ramana Maharshi was not concerned.
Then that leopard, it gave another roar,
and it went away.
Later on, he was recollecting,
so this person, he was talking like a hero,
from behind the bars, leaving me near the lake.
Then he explained,
you see, many times it happened in my life.
So, in those days there was forest,
so these wild animals used to come.
So, it has come to tell me that it has come to drink water.
That is the first roar.
Second roar, I have finished drinking water,
now I am going away.
So, it wanted to inform Ramana Maharshi and salute him,
and he said that is what it did to me.
They never hurt him.
One day, a foreigner came to visit,
after hearing about him, came to see Ramana Maharshi.
So, he asked, where is Ramana Maharshi?
He said he had gone out for a walk.
He used to go out for a walk, alone.
Which way he went?
This fellow was in a hurry,
so this way he went.
So, he went there.
On the way, there was a lowly place, depressed place.
So, he saw an old man with only gopina,
sitting along with monkeys.
He got some peanuts,
and all of them were sitting surrounding him in a circle,
and he gave equal number of peanuts to everybody.
He also took equal number only,
and one big monkey wanted more peanuts.
It was about to steal from somebody else.
Ramana Maharshi gave one blow and said,
you got your part, you have no right.
He was talking like that, this fellow.
India is full of these madcaps.
Like that he thought, he went in search of Bhagavan.
And he went up and here and there,
meanwhile Bhagavan finished his,
came and sat down, and then this fellow came.
As soon as he entered, he saw that madcap over whom he had seen there,
sitting here.
That was the common sight,
one of the greatest spiritual personalities
that ever shown, real, real Rishi, Ramana Maharshi.
So, many people assumed Rishi, Maharshi, Devi in the north.
Thakur met him,
and somebody asked him, what's your opinion about him?
What is your opinion? Good man, good man.
He told, after getting 14 children,
if he is not taking God's name,
when is it the time to take God's name?
14 children.
Many of them were very, very talented,
like Ravindranath Tagore, Jyotirindranath Tagore.
All of them, all the children were more or less very talented.
So, many people assumed the name Rishi,
but they are not Rishis.
This is the Ramana Maharshi, or the greatest Rishi.
That's why they use it to address him, Bhagavan, like that.
So, fear will not be there.
The world will not fear.
In fact, this is a sannyasa lakshana.
That is, when a person takes the course,
let there be no fear from me to any creature.
Let me also not fear from any creature.
Abhayam sarva-bhutetyo.
There is a mantra.
So, that is the one.
I don't know, those who eat fish and meat,
what they think about it, practicing.
Don't worry, I will look after you nicely.
I love you.
That is why it is said, in the presence of his great souls,
two opposites,
you know, parama-shatrus, arch enemies,
they gather together.
So, Shankaracharya's life, there was something,
searching for a place where to start his matha,
in South India.
So, he went to a place presently called Sringeri,
and there he saw, in those days it was all deserted place,
he saw a deadly cobra
had spread its hood
and protecting a pregnant female frog.
It was giving birth to a baby
and this snake was protecting it from the fear's sun.
Shankaracharya immediately said,
this must be a place where some great soul had done tapasya.
So, the very vibration is making these animals,
these are called birth animals, you know,
birth inimity,
baddha vaira.
So, let us start Sringeri,
where is the present Sringeri?
It is a beautiful place, have you visited?
There is a, what is called, Tungabhadra river is there,
huge fish.
That's why Bengalis should not visit that place,
because they will be shedding tears beside Tungabhadra.
Swami, why did Thakur and Babuji leave?
That is their normal food.
So, don't ask any question because I also have the same doubts.
I can't answer because, OK, I am,
I decided to be born here.
You see, for many people...
Recently there was controversy about this, no?
One, this one sadhu, he said,
I admire them, they were great,
Krishna Paramahamsa and Babuji,
but I, because he is a fallen sadhu,
he is young, I admire him,
so, but I cannot accept, I understand why did they have,
you know, if there is no option,
Correct.
Especially, in my opinion,
it should not be done in sacred places,
like Kashi, like Vrindavan, like Haridwar.
They should not do that.
It is not a custom also in the, for other sadhus.
That is why, because of the type of work we do,
they respect and then they come.
But it is not necessary here,
let them eat in Bengal.
Outside Bengal, it's not proper.
This sadhu was given punishment then by the organization
because there was a lot of, you know, discussion about him.
Many people, like,
what is supporting him and some,
much mission sadhus also wrote against this sadhu.
And ISPAN headquarters sent him on punishment for Vajna.
Is he here now?
No, this ISPAN, he is, I don't know where he is posted,
but he was sent to Mount Abu Ghazna for Vajna.
Anywhere.
What is your comment?
You see, those who want to eat,
naturally they will be opposed to eat.
I don't think too much about these things.
Let them eat.
That is not the point.
The point is, in some places,
which we consider very, very sacred, like Kashi,
there is no need.
It creates bad impression among the other sadhus also.
They all accept.
People also accept.
They are also like that.
Anyway, we don't need to talk about it.
Another question, Maharaj.
In Sringeri, I understand about this snake and frog.
And Kashi is also spiritually vibrant city.
And does it also happen here?
What?
Like...
It might happen.
Because every tirtha yatra is endowed with spirituality.
It should happen everywhere.
Because some great soul has realised God.
So, this is the point has come,
because from whom the world doesn't get agitated,
and who also doesn't get agitated from the world.
This is one of the very...
That is, there is no fear.
A Jeevan Mukta will have no fear.
World also will not have any fear from him.
That is why what is called arch enemies,
they will give up temporarily.
So, that is a sign.
But does that mean that realised souls will not be harmed by wild animals?
There is no such thing.
There are many stories out there.
In their presence,
the war enemies, they will also not create a problem for him.
But if anybody, any animal creates,
then there is a problem with that person.
So, there is a beautiful story.
This is from the life of Rabiya, a Sufi saint.
Once she was going.
She was considered one of the greatest God-realised souls.
And some disciples were also going.
As she was going, birds were competing with each other,
who will get the place on her shoulders to sit.
All birds are queuing to sit on her, fighting with each other,
who will get the place to sit on her shoulders.
Then his disciple was also telling,
I am a harmless man, come and sit on my shoulders.
But the moment he switches his hand, all the birds were flying away.
Then he got frustrated.
He asked, why is it that I have given up eating non-vegetarian food long time?
I don't have any intention of hurting or harming any creature.
And yet they are not coming to me.
But they are coming to you. Why?
She said, yes, they have got an intuition.
You have given up eating.
But this taste still lingers in your mind,
how tasty that bird meat was.
See, they can sense it.
That's why you come, come, come, I am harmless like that.
They will also understand.
He was Bholagiri Maharaj in Haridwar, there is an ashram also,
and he was considered a realized soul.
And it was more than a hundred years ago,
on the banks of the river, apart from our ashram.
And he was meditating at the end of the night.
And he was attacked by a tiger.
And as he was being carried away by a tiger,
Soham, Soham.
But then he was killed.
Prarabdha.
See, there is some element called Prarabdha.
So, Prarabdha cannot be avoided.
It makes no difference to them whether somebody eats or not.
So, we should not take that to...
Sadhus will not be eaten by wild animals, etc.
Sadhus also can be eaten.
It all depends on the Prarabdha.
Swamiji was also attacked by a tiger once, came to attack.
You know that.
But he wasn't attacked, he just came here.
No, no, the intention, it came.
But what happened was,
Swamiji was sitting under a tree,
big, huge tiger.
And it looked at him, he also looked at it.
And it shook its head like that and then disappeared.
Then later on, Swamiji, when he narrated, he was asked,
What was your feeling?
He said that both of us are hungry.
I can't eat the tiger, but the tiger can eat me.
Let one of us be happy.
It happened when a bull came attacking Swamiji.
In Miss Muller's place, in the Hermaiden Head.
It was an open space at that time.
Then Swamiji stood, because there were some ladies.
There was a gentleman, most likely a sperdy.
Frankly, he ran away.
Miss Muller was there.
Swamiji could not leave her.
So, he stood like this in front of it.
Somebody asked him, What were your thoughts?
He said, I was calculating how far could it throw me
if she came roaring like that.
But it came near, shook its head and then went away.
So, when they also feel the fear or fearlessness,
they also react.
If you are afraid of a dog, the dog will bark at you.
But if you are not afraid, then it will also not bark at you.
Many times it happens.
There is an intuitive feeling.
I have seen that one with some monkeys in Australia.
Yes, as if I am talking in my mind,
and they reacted that way.
It is something extraordinary.
So, these things happen.
Anyway, so,
Harsha, Amarsha, Bhaya, Udvega, Muktahaya, Sacchame, Priyaha.
He doesn't have... Harsha means joy.
Amarsha means opposite.
Bhaya, fear, Udvega, agitation.
Completely free.
Muktahaya, Sacchame, Priyaha.
That is to say, he looks upon everything as manifestation of God.
Even dukkha, even roga, that also comes.
Once, Nagamasa was lying down.
Suddenly, a wild cat jumped upon him,
gouged one of his eye and ran away.
Then what was his reaction?
He said to it,
It is Pradhapta Thakur himself has come.
I must have done something to deserve it.
That's all.
No anger towards that cat.
Once, a cobra entered into his puja room.
He went there.
Manasa, this is not the proper dwelling place for you.
Please come.
I will show you your own place.
And it followed him.
So, it took him to the jungle and said,
This is your appropriate place.
You go there.
What a life, especially in Nagamasa.
When somebody came in his absence,
He found what is called white ants.
In rainy season, like that.
They made a home in one of the pillars.
They were eating that pillar.
This man took the whole thing and threw out.
Nagamasa came.
First thing he noticed was this.
So, he said, What have you done?
For years together, they made it their native place.
And you came and then made them homeless.
He went there, started bringing whatever was there.
I promise you, in future, nobody will do this to you.
What are you going to do with this person?
It is an exceptional place.
He doesn't expect anything because he knows God is looking after him.
Completely pure.
And yet, he is extraordinarily capable.
He can give blow, he can protect himself, he can injure other people,
But he will not give.
Completely indifferent what happens to his body.
His mental state is such that he never regrets.
Yatha means regret.
No regret at all.
He doesn't resolve, I have to do this or I should not do this.
He has gone far beyond that.
Such a devotee is very dear to me.
He alone is my devotee.
So, when things are very favourable, he doesn't get elated.
And when things are not going well, he doesn't hate.
He doesn't even think back.
There is no Shubha and Ashubha.
Everything is given up.
His attitude is what?
Everything is God.
Who is insulting whom?
He is insulting himself.
This was that incident in Buddha's life.
Once he went for bringing food.
And outside it was raining.
And then that fellow, not only he started abusing Buddha right and left.
This happens in everybody's case all the time.
Then Buddha stood patiently.
And after some time the other fellow got exhausted, tired.
And then he said, I am abusing you so much.
Why are you not affected?
He said, supposing somebody brings you a gift.
Then you refuse to accept it.
And to whom does that gift belong?
To the person who brought it.
So, I don't accept any of your abuses.
Let it be with you.
So, the person who abuses, he will be affected.
That is why if you criticize somebody, you will be the first person to be affected.
If you don't criticize, but feel like criticizing, you will be affected.
Because you are not telling, but it is there in the mind.
So, we have to take care.
Slowly, slowly get rid of it.
And it will give us tremendous happiness.
If you don't criticize anybody, your mind will be absolutely carefree.
Sita, Vushna, Sukha, Dukha.
Among that, Samaha, Sangha, Viva, Jitaha.
So, I desire coolness, I desire heat.
Now, Samaha, Sangha, Viva, Jitaha.
Somebody asked a Zen master,
What is the real cause of your soul, your happiness?
You are always happy.
What is the reason for that?
I said when it is summer, I say it is summer.
When it is winter, I say it is winter.
Means what?
I don't expect summer to be winter.
I don't expect winter to be summer.
That's what we do, you know.
Oh, this damn cold.
Like that we say.
It is not particularly targeting you.
It is common to everybody.
So, that is the cause of my real happiness.
That's what he says.
And so also,
Somebody criticizes you, somebody praises you.
Mouni means his mind is always engaged in remembering the reality from God.
For his few requirements of the body, whatever comes, he is extremely happy.
You see that madcap who came to Dakshineshwar,
the beggars refused to allow him to sit with them and eat beggars.
He simply did not, he went to the refuge and put a hand on one dog
and the dog also did not mind.
He also did not mind.
Both of them ate from the place.
A lot of food used to be thrown out in those days
because they did not know how many people were coming.
But Rani Rashmani made arrangement.
Every day, for so many people, cooking has to be done.
Very nice cooking.
Most of the time, some sweets, something will be there.
So much of food had to be thrown out because there were no sufficient people.
Aniketaha.
Aniketa means a dwelling place.
Aniketaha means he doesn't have any dwelling place.
But even if somebody here, there was a great sadhu,
he was living in a garden.
Swamiji went and met him.
And then Swamiji asked him,
how long have you been staying?
He said, exactly I don't remember.
Oh, maybe 20, 25 years.
And who is the owner?
He said, I don't know.
I never made enquiries to anybody.
They did not, nobody disturbed me.
I also liked this place, solitary place.
And that's it.
I don't even know the owner of this place.
Aniketaha.
Sthiramatihi.
Absolutely chitta ekagrata,
what is called yoga sutra,
chitta vritti nirodhahama,
bhaktimanyah samepriya.
That devotee is very, very dear to me.
These are all natural things.
So what is it?
And then he is telling,
atrapi porvavad viseshaha,
vartikakara darshitaha.
There is something very special in these quotations.
And how do we know?
Vartikakara means,
Sureshwaracharya was called Vartikakara
because he has given vartikas
and two,
Taittiriya vartika and
Brihadaranyaka vartika.
Darshitaha, he had shown.
What is it?
Utpannaatma prabodhasya.
One who has realized
that I am Brahman.
Prabodhasya means,
one who has become awakened to the truth.
Advaishtrutva dayoho gunaha.
All these gunas that have been described so far,
Advaishtasarvabhutanaam,
Aitrahaparnaye,
Vachanirmamo,
Nirahankarasamadukasutakshami
and all these qualities
which we have been talking.
Ayatnataha bhavanti asyam.
Ayatnataha means,
they become natural.
But,
Natu sadhana rupinaha.
Before realization,
they were sadhana rupis.
After realization,
they become very natural.
Then gunatitalakshanaha.
This is the 14th chapter.
From 12th chapter,
we come to the 14th chapter.
Gunatitalakshana.
Gunatitalakshana chaturdasha adhyaye
varnitaraha.
These gunatitalakshanas have been
adequately described in the 14th chapter
of the Bhagavad Gita,
Arjuna Vachana.
Kair lingayi.
By what science?
Trin gunaneta natito bhavati prabho.
How do we know a person has transcended,
gone beyond the three gunas?
What are the characteristics?
Linga means,
what are the signs?
Linga means sign.
Imacharaha.
How does he behave?
Here, achara means,
acharati iti acharaha.
One whose behavior.
And we know a person's qualities
only by his behavior.
I am a sadhu.
That will not do.
Are you behaving like a sadhu?
And 24 hours?
And unconsciously?
Then we will know about you.
Katham chetan trin gunanati vartate.
How does he transcend
all these three qualities
is the 21st, 14th chapter.
21st.
So what are the gunas?
Trayoguna,
Kulasara,
Sattva,
Rajas,
Tamamsi.
Respectively,
termed as Sattvaguna, Rajoguna
and Tamoguna.
Tesham,
Parinama,
Vishaysad,
Sarvasamsara,
Pravartate.
Sarvasamsara,
entire world.
Tesham,
Parinama.
It is the manifestation of
these three qualities.
Pancha bhutas and all those things,
it is all.
So among the pancha bhutas also,
so earth is having more
Tamoguna
because concrete grows.
And Akasha is having
the most of the Sattvaguna,
light.
So,
it says,
Tesham,
Parinama,
Vishaysad.
So,
all the differentiation is due to the
manifestation of these three gunas
in different proportions.
And every object in this world
is having these three gunas,
including this tablecloth.
Some tablecloth, you see,
your mind becomes agitated,
restless.
Some tablecloth,
you feel very happy,
very calm,
quiet.
Atah punatitatvam asamsaritvam.
Therefore, what do you want to say, sir?
Atikatara, what does he want to say?
Punatitatvam asamsaritvam.
Going beyond the gunas means
going beyond the samsara
because samsara means the Jagat.
The Jagat is the
manifestation of the three gunas.
Going beyond the three gunas
is real asamsaritvam.
And another name for it is
Jivanmuktatvam itiyavat.
We have to know
that that is nothing but Jivanmukta.
Now the question will come.
What is the question?
What type of sadhana
and in what sequence we have to do it?
Parisham means what?
Sadhakas.
Sadhakas.
For Sadhakas,
you have to go beyond the gunas.
Then what happens?
You see God everywhere.
Why?
Because these gunas,
called Prakruti,
Prakruti is firmly
having the substratum of Brahma.
So the only way to go beyond
is to know Brahma.
Until that time,
this is called Yoga.
Yoga is called separation.
Separation from Prakruti.
Prakruti means three gunas.
So separation from three gunas
is called going beyond samsara.
So Yoga actually meaning union.
But here,
already we are united with Prakruti.
We have to be separated from Prakruti.
So,
he is quoting so many...
So these three gunas manifest in three different ways.
Prakashan means light
and light means knowledge.
Light always indicates knowledge.
The room is there.
It is dark.
Suddenly light comes.
What happens?
What does the light do?
It reveals the objects.
Gives you the knowledge.
Pravruti.
Pravruti means intense activity.
That is the suction of Prajoguna.
Dharma is understood as Dharma.
Adharma is understood as Dharma.
This vulta understanding
is the characteristic of...
that is called Moha.
So,
A Jivanmukta, what does he do?
Whatever is happening,
he will not hate them.
That means that which
he desires,
it should happen unconsciously.
What do we do?
Just the opposite.
So if some things are not...
we think some things are not conducive for our happiness,
we hate, waste it.
But if something that are not happening,
we wish they should happen consciously.
But A Jivanmukta is free from...
He says that this body itself,
when a person goes beyond the body consciousness,
his taste also will disappear.
Our problem is,
if this curry is not having this particular type of spice,
then I will have a problem.
But he doesn't care,
because the body itself is the greatest loka.
Prativinam bhikshavshadham
opinavantah kalubhagyavantah
Prativiksha is a roga,
24 hours a roga,
it is demanding from us.
When is the breakfast?
When is the breakfast?
When is the lunch?
When is the lunch?
Like that.
Like a fellow after retirement,
husband, you know.
So, before breakfast,
what is for breakfast?
What is for breakfast?
100 times he will question.
And during breakfast,
what is for lunch?
Because he has to pass his time.
What is not obtainable,
he will not desire.
And what is already available,
he will not hate.
That means he is free from gaga and dvesha.
Great things happen.
I am not worried.
He is not affected by any guna at all.
So, gunas are working in gunas.
That is, the indriyas are interacting
with the objects of the indriyas.
Iti evam yo avatishthati
And let them play with each other.
It has nothing to do with them.
Na ingate.
This word inga means flickering.
Yathati po nivatasthoni
ingate soko mahasmruta
Samadukha sukha swasthaha
Samadukha sukha.
Happiness, unhappiness,
absolutely nothing to do.
Swasthaha.
He is firmly established in himself.
Sama losta asma kanchanaha
For him, losta means a cloud of earth.
Asma, a piece of metal.
Kanchanaha, a piece of gold.
Our valuation is different.
But he doesn't have any valuation.
Tulya priya priyaha
So, something,
we think somebody is near,
somebody is far,
something is very likeable,
somebody is not likeable.
Dheeraha tulyan inda atma samsthuthi
Inda atma samsthuthi
So, it doesn't affect him
because as if somebody is
doing to somebody else,
not to himself.
Dheeraha tulyan inda atma samsthuthi
One sadhu was being severely
criticized by other sadhus.
But that sadhu was only smiling.
Then that other sadhu could not continue.
He asked,
I am abusing you and you are not knowing.
So, this fellow,
with a mischievous smile,
he is telling,
My brother,
what you talked about me
is not even one hundredth
of what I myself criticize myself.
So, where is the question of
my getting angry with you?
In fact, you are underestimating me.
What a marvellous girl.
Ah?
Om Jananam Saradam
Vem Ramakrishnam Jagat Puram
Pada Padme
Dayog Savitra
Pranam Amin
Param Puram
Jaya Namaskar
All right.