Om Janame Sharada Arundhe

Ramakrishnam Jagadgurum
Aadha Padme Tayo Saritva
Pranamami Moho Moho
So we are talking about
a commentary of
Vidya Aranya
on
Sthitaparigna Lakshanas
and he inserted them among the
Videha Mukti Lakshana
Videha Mukti means becoming one with Brahman
nobody can describe it
we can only describe
Jevanmukta Lakshana
even that is not intelligible for us
yeah, he is like a
dead body
as if the dead body whom we know
definitely dead
is acting in this world
what do we understand?
or a deeply asleep person is doing everything
what do we understand?
probably one example might be okay
there is some people called sleepwalkers
they do everything
even including murder
but they come and afterwards again
go and sleep
and they don't remember anything
peculiar things are there
so Evam Lakshana Lakshitaha
a person with these
characteristics is Lakshitaha
observed by
other great people
Sthitadhihi
such a person is called Sthitadhihi
Svanubhava Prakatanena
so
he is
declaring
his experiences
does he come and say I have experienced this?
sometimes yes
we have seen in the gospel of
Sri Ramakrishna Thakur
this is what I experienced
sometimes
mother is, somebody is
closing my mouth
probably there is somebody who is not
fit to listen to his experiences
Sishya Shikshartham
so why is he behaving like this?
Sishya Shikshartham
Sishya means what?
anybody who is to learn eagerly
he is called a Sishya
Shikshartham
for the sake of instructing such a person
Anudvegaha Nisprudhatva Adi Gamakam
Vachau Bhashate Theda
for the sake of the people
who are eager to learn how they can also
behave, imitate, this is called imitation of Christ
all these descriptions are there
so why did Arjuna ask?
so that he can
actually
discuss about all these things
he can observe it
and sometime or other
we also feel like
imitating that person
that is the greatness of holy people, you know
holy people, holy company
will not allow us
all the time to ignore it
at some point or the other
it will come and force, but it does it
like A.T.Shanwant Maharaj used to say
so there is something very deep
so some agent
that at first we don't notice anything
but it goes deep down
and slowly it starts pushing
things up and up and up
until the last thing is eliminated
unable to understand that
oh we are not progressing in spiritual life etc. we think
continuing
there is some of the selected verses
of this
Yath Sarvatra Navi Sneha
Tatha Prapya Shubhaar Shubham
Na Abhinandati Nadveshthi
Tasya Pragnya Pratishtita
so what does it mean?
Yath Sarvatra Navi Sneha
Avi Sneha means attachment
Sneha means affection
Snehi to do
we call it in the Telugu language
he who has got Sneha
is a Snehita
Arjuna
after seeing the Vishwaroop Darshan
he was overwhelmed
so what is he telling?
he is telling
oh lord
I did not know that you are the lord
Hey Krishna
Hey Yadava
Hey Saketi
Hey Krishna
Yadava
Yadava
in Telugu language
Hey Yadava
Hey Sakha
I addressed you many times
when we are alone
sometimes
in the presence of other people
sometimes
why?
because I was ignorant
I thought you are also like me
that is why in the fourth chapter
Jnana Yoga it is called
and Arjuna asks a question
then he says
oh the same question
was asked by Manu
10,000 years back
and this was the answer
and then Arjuna was shocked
you are my contemporary
how do you claim that you have given this answer
to that person
then you know what he says
Bahoni me Vete Thani
Janmani Thavacha Arjuna
both of us
we are always together
there is a deep significance in that
Jeevatma and Paramatma
can never be separated
in Vedanta
because we call Jeevatma means Chidabasa
Chidabasa means reflection
mind is their reflecting medium
what we call
mirror
so Chidabasa cannot exist
without
Paramatma
without Chit
Chidabasa will not be there
there is no sunlight
the reflection of the sunlight is impossible
ah
in Japan
they have devised buildings
multi-storied buildings
every floor
every room
will get sunlight
through this arrangement of the mirrors
so
they get plenty of sunlight
that is something very wonderful
whereas here in our country
even
either we suffer
or we are in darkness
that is the thing
yeah
Jeevan isle bolte hai na
Jeevan ek safar hai
so
Salvatra Navisneha
then
does it mean that he is not having any affection
yes he is having affection
but this affection is of a different type
in Bhagavatam there is a beautiful story
I forget the name of that
un
unrecognized friend
so there was a person
and he had gone through so many births
and he was weeping
so
do you not remember
so one day he calls him
I am your friend
I am always
chirabandhu
and eternally I am with you
so Paramatma and Jeevatma can never be separated
because even to become Jeevatma
one has to
have this Paramatma
chit must be there
otherwise chidam
bhasa will not be there
and bhasa also will not be there
not only bhasa will not be there
bhasa also will not be there
so that is the thing
then what happened
tat tat praapya shubha shubham
these are all
characteristics of the realized soul
what is shubha and ashubha
remember
the body and mind of a Jeevan Buddha
will have
it is because of prarabdham
it is like initially
you throw a stone
so long as the initial energy is there
a stone goes on traveling
and as the energy becomes less
its
speed also becomes less
and slowly it will come down
in the same way
prarabdha karma
cannot be avoided
but prarabdha karma
doesn't belong to Jeevatma
Jeevatma thinks this belongs to me
even body doesn't belong to Jeevatma
mind of course doesn't belong to Jeevatma
and body and mind cannot exist without chitabhasa
even to recognize
that this is a body this is mind
this is the first step in spiritual life
is to separate
I have a body
from I am the body
from I have a body
I have a mind
from
I have a mind
this is the first step
and the next step will be
even to say
I have no body
I have no mind
even to separate that chitabhasa
from body and mind
is very difficult
the jeevanmukta will be
in that state
I have no body no mind
but prarabdha karma will be there
and that prarabdha karma he doesn't say I am experiencing
a very beautiful discussion was there in the
Vivekachudam
about this prarabdha karma
at the beginning
he says
for so long as prarabdha karma is there
a realized soul is called jeevanmukta
and then
a very few slokas later he says
what I have said earlier
is for consoling the ignorant people
really there is no prarabdha karma at all
just as
I don't have prarabdha karma of yours
you see
we are all jeevanmuktas
with regard to everybody else
with regard to our own selves
hundred fifty percent bound
that is the fact
because
when I am
when I am sleepless
you don't feel it
why don't you feel it?
not because you are a jeevanmukta
because you are not aware
that I am not having any sleep
with regard to everything
my hunger
my happiness
everything
you are a jeevanmukta
even if you are aware
this person is very hungry
you will not feel it
you may have sympathy
but you don't feel my hunger
impossible to feel that I am also suffering from
hunger
this is the
our normal condition
so we are completely
what is called jeevanmukta
so far as
everybody else is concerned
but we are all paddhas
with regard to one body and another
what a marvellous truth
na vinandati nadveshti
so
prarabdha karma will bring
but not only prarabdha karma
there is something called
bhagavad kripa also
a person can have
bhagavad kripa
so that is what I said you know
fourth type of mukti
in kashi
is a pramana paddhata
nothing you don't need to do anything
just you cling here
just like Markandeya
clings to
shivalinga
so cling
die here
so how do we know
a person neither enjoys
nor he hates anybody
neither attached
no raga nor dvesha
then
our what is our understanding
he must be a stone
as if
he is not aware of it
no
he is swimming in the ocean of bliss
not only that
the most important point is
a person who knows that
I am brahman
also knows
there is nothing else excepting brahman
so that's why I gave you the example
how to understand the jivanmukta's mind
we cannot understand
only one jivanmukta can understand
but to give an illustration
a psychiatrist
is the perfect illustration
a psychiatrist
as a patient
and the patient thinks
I am Napoleon
some people also
this Rajiv Ghani and others
they are already
I am Modi
once I am the Prime Minister of Modi
who is a Modi?
Moda
is a Modi
Modi
a fellow who is a Modi
is called Moda
by Swami Dayananda Saraswati
so
a psychiatrist knows
that this person is not Napoleon
that he knows
but the patient knows
I am Napoleon
so
the psychiatrist knows both
this person is not Napoleon
and yet
from the viewpoint of the patient
he thinks he is the Napoleon
and I have to help him to get out
this dual mentality
he knows the truth
and he knows that
I know the truth
but the patient doesn't know the truth
then only he can help
and that also is a marvellous thing
like Guru Sesha
what is it?
there is no psychiatrist can bring about any change in any patient
the psychiatrist
helps the patient
have self-knowledge
I am so and so
I am not so and so
that knowledge
he will slowly
make him
and for that
he will have to
what you call
take long time
to create that faith
so many similarities there
the struggle of the psychiatrist
or psychologist
is to make the patient believe
the doctor
is my greatest salvation
he wants me
to gain that confidence
is 90% of the struggle
the rest is once that confidence comes
is what the Guru says for my own good
it must be true
it's a process
marvellous
but in reality we are the patient as well as the psychiatrist
we are the patients as well as?
I am the psychiatrist
psychiatrist is treating another person
here we have to treat others
no
your Guru
your scripture
is telling you
like the patient is taking help from the psychiatrist
otherwise the disease will become deeper
ah, whatever we think
that becomes even more deep
anyway
this is how a Jeevarmukta views the world
everything is Brahman
but people do not know that they are Brahman
that's why in Thakur's life there is an illustration
soon after his miracle
six months continuously
he was there
then he heard the mother's commandment
remain in
Bhavamukha
and then he started
one experience was there
one day he was going in the Panchavati
he saw
a grasshopper's anus
pierced by a stick
and it is extremely painful
as if something goes into our backside
it is the same
then Ramakrishna was pleased
he was narrating
then I saw
oh Rama
you have become the grasshopper
you are the grasshopper
you are the stick
and you are the urchin
and you stuck this in your own anus
and you are sorry
with that he went into Samadhi
so that is what we need to do
so this person is not like a stone
but he is
all the time
he is called Pratishtita
Pratishtita means
you can now deviate him from that position
he is called Achalaha
ah
so that is
then he gives
this is the Mola Sutra
then the commentary
esmin
satya anyadhiye hani vruddhi
smasmin
swasmin
aropyate
tadrisho anyamsheha
tamasavrtti vishesha sneha
what is God's Sneha?
ek sarvatra
anavisnehaha
that Sneha is still there
that particular mental transformation
arising out of Tamoguna
which causes one's own superimposition of
other's loss or gain on himself
is called Affection
so
if my
somebody's wife
somebody's children
somebody's parents
etc.
are affected
either way
as if he got
he gained or he lost
that identity
this is called
Mamakara
that is why in the Mahabharata
learned people there are two words
one word is
that which binds us
another word is
that which releases us
Mama
and the Na Mama
this Mama means
mine
including the body also
my body
so I am the body
my wife
I am the wife
I am my house
I am the car
suppose this fellow has a donkey
yes there are people who have donkeys
and you touch this fellow's donkey
who feels?
that fellow feels
that somebody touched me
then what is he thinking about himself?
remember?
story of five donkeys
yeah he told us
wife told
you are fit
ah
so
S P M S A T Y A N Y A D I Y A
so
HANI V RIDDHI
HANI and RIDDHI
HANI means
loss
RIDDHI means profit
S V A S M I N A R O P E T A Y N
so that special RIDDHI
which is the resultant of TAMO GUNA
that is
that RIDDHI VISESHA is called SNEHA
then
D H I V R U T H I A V I N A N D A H
what is it?
SUKHA H E T U H
S V A K A L A T R A D H I S U B H O V I S H A Y A H
T A D K U N A K A T H A N A D H I P
P R A V A R T H I K A D H I V R U T H I A V I N A N D A H
what is it?
N A V I N A N D A H
N A V I N A N D A H
that is commented
SUKHA H E T U H
so this is the opposite
of what is called
losing something
gaining something
K U S V A K A L A T R A D H I S U B H O V I S H A Y A H
his wife
his children
himself
or
whomsoever he loves
SUBHA VISHAYAH
this is an auspicious news
P A D K U N A K A T H A N A D H I P R A V A R T H I K A
and Sri Ramakrishna was
tremendous observer
you know what he says?
somebody
is there
and another person comes to him
says, Papa, what a great person
you are the father of that boy
what a marvelous boy
he is not praising this fellow
he is praising only the son
and
he gets
if my son is great
I am also great
this is what
it is called Guru cult
we are all followers of Guru cult
cult is a
like poison
visha
what is this Guru cult?
see suppose somebody praises my Guru
I will say great so
I will be
forgiving all his
even if he committed thousand murders
immediately I will forgive him
because he is praising
my Guru
and
what does it mean?
or if somebody
criticizes my Guru
then also I feel pain
the Guru will not be affected
I am getting affected
because you know why?
if my Guru is great
I am great
because
I am such an intelligent person
I chose that kind of Guru
and if somebody criticizes my Guru
was I such a foolish fellow
to select this kind of Guru?
so it is
finally nothing to do with Guru or God
it is something to do with
this is what is happening in the fanatical religions
earlier Christianity used to do it
directly
now they do it indirectly
but Muslims
they are crude
they are doing it directly
and what is it?
that whatever pleases them
pleases Allah
and whatever doesn't please them
that also affects Allah
instead of the other way round
he is making it
I am the Pramana
for the existence of Allah
and these fellows if they die
such a fanaticism
fanaticism is a sign of mental disease
because this fellow believes
he defines that as real belief
real faith
it is not real faith
because
faith
and rationality
can never be separated
reason
rationality can never be separated
because what is faith?
people don't understand what are these terms
I have written it down
Guru Shastra Vakkesh Satya Buddhi Vadharana
Satya Buddhi
does it mean to say that how do you know what is Satyam?
only a person
who practices Satyam
as far as possible
in his or her life
only such a person
he develops a Buddhi
to understand what is Satyam
you ask him is he a fanatical Muslim?
so
do you really believe that Allah
has allowed you to behave like this?
like this Hamas went and killed
people like that
Jews were like that
all these are called
David's religions, Semitic religions
all these religions are fanatical religions
tribal mentality
they have not lost tribal mentality even today
long back in the Rig Veda
earlier to that
tribal mentality was there
that is why in the Brihadaranyaka Upanishad
you get this
Pancha Kalya
I think it may be Shakalya or somebody I have forgotten
so he is asking how many gods are there?
three, thirty-three crores
how many are there? he repeats that question
three crores
how many are there? thirty-three
how many are there? three
how many are there? two
how many are there? one and a half
how many are there? one
so why is he asking the same question?
because he understood
finally
there is only one God
Ekam Sat Viprah Bahudhah Adhante
now these people they think
Hindus are not believers
Christians are not believers
not only that
Shias think that Sunnis are not believers
Sunnis because they are ready to kill them
that is called Samadarshi
Mullahs
this is also divine mother's play
we have to be careful about it
how does the Kashi concept fits into the rationality?
no, it doesn't do
it is purely faith
certain things you cannot use rationality
see what is the relationship between
scripture and rationality
so our scriptures
everybody claims our scriptures
Apurushaya
not human created
but revelations from the divine
we also claim revelations
what is the relationship between revelation and reason?
a beautiful book has been written
by K. Sachidananda
extraordinarily great
Tilguparsan
was in the Vizag University
Reason and Revelation
what is the essence of this book is
reason can never find out anything
by reason you cannot know that God exists
by reason you cannot know there is life after death
reason cannot tell us there is another world
where after death people will go
impossible
these three truths have to be
understood only from scriptures
so now reason must come into it
how does reason?
reason, the function of reason
is to reconcile
what is our experience
and what is the scripture is telling
how to understand the scriptural teachings
with the help of reason
so there is no conflict between what I see
and what the scripture is telling
this is the relationship between
so reason doesn't replace revelation
revelation should be understood
rationally so that it doesn't become fanaticism
that is called faith
so there are certain truths are there
you can question many things
in fact Swami Vivekananda represents that
modern mentality
questioning
these are all hallucinations of your brain
that is what he told directly
he doesn't tell at the back side
tells in the front only
Ram Krishna once asked him
why don't you accept?
he says
until I know
I am not going to accept
even if God comes and tells me I am God
I am not going to accept
about incarnation and other things
so faith is something
then you know what Sri Ram Krishna did?
very clever fellow
so clever
so Swami was arguing
these are all hallucinations of your brain
you are a monomaniac
he told him everything
openly
and Sri Ram Krishna was smiling
and I will tell you also why he was smiling
because who gave that mind to Swami ji?
Divine Mother only
why did she give?
because these are the types of people
whom he would be confronting
he has to
convince them
so for that first he should be convinced
otherwise
a person who was a Rishi
what is the meaning of his saying
I don't believe in God and other things
I could have created a better world and all those things
certainly nobody could have created
Swami Vivekananda could not have created a better world
definitely
because in America
after the exhausting work of lecturing
his what is called relaxation method was to cook
today I will cook
and then he starts
you know that Bengalis
all those things
grinding the masala
they start tearing their hair
if at all there is any hair left out
why?
because afterwards they have to wash
all these oily plates and 50 things
he will not allow one same thing for this
they have 50 jobs
for everything there should be a separate, separate
and then
terribly hardships
if this is how God
advisor to God is created
then the whole western world would not have existed
first eating itself they would be out
and then his disciples you know
and our Guru has cooked for us
it took them long time to understand
he is not cooking for us
he is cooking us
afterwards they will eat
and then, now and then he smiles very sweetly and said
how is the woman?
so reason and revelation
this is one of the important points we have to understand
Theravad Krishna wanted to give everything to him
on third visit or fourth visit
he touched him
and Swamiji felt
all the balls were going round and round
his ego was melting
then he cried out, what are you doing to me? I have my parents
what does it mean?
means I am Narayana, now I have a body, mind
and you are removing my identity
it's called identity will be removed
then what remains is called God
is our condition
so Theravad Krishna again touched him
brought him back to consciousness
that power by touching he can
put into that state
and by again touching he can bring him instantaneously out of that state
Swamiji recognized, nobody else could have done that
only Ramakrishna could have done that
but the question now is
why was Maharaja Indra not ready?
ask yourself that question
you know the answer?
the answer is
not that he was not ready
he has to be a Jagadguru
a Jagadguru means he has to confront different types of mentalities
so here also there is something
very very important
God doesn't see whether you claim you are a believer in God or non-believer in God
are you sincere?
Aryo Shraddha Mayo Ayam Yo Shraddha Saiva Saha
the 17th chapter
beginning itself
Shraddha Mayo Ayam Yo Yath Shraddha Saiva
a man is what his faith is
because his whole behavior will be like that only
so there are very sincere people
they have no idea about God
they may not even believe in God for whatever reason
but they are prepared to move forward
whatever it may be
for such people
there must be a way
and rationality is the only way
so that is what Swamiji had to undergo
belief, non-belief, skepticism, agnosticism
downright especially after having
all the negative experiences after his father's passing away
all those things
he had to go through several such experiences
then he is in an authentic position
once upon a time
I was also like that
this is the solution
that is the way of preaching
not because he was unfit
Shakur himself used to say he is a Dhyana Siddha by birth
who can such a man be
incapable of receiving
anyway coming back
Sukha hetu swa kalatra adhi shubho vishaya
but some favorable something happens to one's own beloved ones
or tad guna kathanadi pravartika
somebody comes and praises
your wife is beautiful
or your child is very talented
or something like that
dhi vritti avinandaha
then as if that person is praising me
directly or indirectly
shubho vishaya
that dhi vritti is called avinandaha
then
atra guna kathanasya
para prarochanar dhatva bhavena
yathatva tad hetu avinandaha tamasaha
now tells you see
such extolment fails to inspire others
and hence gets wasted
the mental state which causes this
is thus futile
and is a form of tamo guna
there are some people
who are not moved by anything in this world
they are dead to this world
why?
because that is the tamo guna lakshana
these prajoguna people
they are either attached
or they are depressed
let me tell you this
depressed yes
depression is a
a tamo guni will never be depressed
because there is no mind for him to depress
he is already in a sleepy state
the mind should be
in a what is called awakened state
to feel either happiness or unhappiness
depression is a form of what?
unhappiness
even to feel that one
I am depressed
you know such a person
he thought he was suffering from inferiority complex
he went to a
psychiatrist
psychiatrist treated him for two years
one day he announced
I am terminating my treatment of you
the patient got scared
but I am not
recovered from my inferiority complex
a doctor said after two years of treating you
I understood
you are not suffering from inferiority complex
you are inferior
do you understand the difference between inferiority complex means
I am not inferior but I am suffering from that complex
doctor said you are not suffering
you are inferior there is no way to cure it
that is by the way that is what the definition of prakriti
prakriti is that which can never be changed
if our prakriti is jiva bhava
we can never get it cured
but if our we are thinking
like we think that this is a snake
this is we don't know it is a rope
they use the words
they don't know this is the rope
and once we come to know the rope
then we don't think it is a snake
but until that time we don't know anything about the rope
it is only we know only about the snake
so these words are used for our sake
teaching sake
but not the patient will not work
that is why rituals and other things are extremely necessary
slowly we awaken the person
so
it is this
the way to awaken
karmakanda is inevitable
it is like a what they call
baile
until you come to the royal road
what is the royal road?
sharanagati
sharanagati not gnana marga
sharanagati
if you ask the followers of the ananda saraswati
they say it is gnana marga is the only way
Sri Ramkrishna never thought that way
said any marga will lead to only one royal marga
that is why swamiji divided bhakti yoga into two parts
gauni bhakti
or vaidhi bhakti
and parabhakti
so parabhakti and parajnana
are exactly one and the same
why?
because that is where the question came in this
what is called faith shraddha
shraddha is as if it is a truth
the mother tells to the child
don't go into that room there is a bogeyman
so bogeyman the child believes
what is the purpose?
the purpose is it is a danger it is a dangerous
whether she calls it dangerous room or bogeyman is there
the meaning is it is a dangerous place
you should never enter there
and the child will never doubt about it
Ramkrishna gives several examples
this is your uncle
she is a brahmin and this fellow is a shudra
but he is a very faithful person
and he will only protect the child
this is your elder brother
Radha Madhusudana
marvelous stories
highest spiritual truths are explained in the most simplest manner
but even to understand them we require a little bit of initial
purity
you are going to tell about a story of Ajamila
Ajamila
okay first let me complete this
what is faith?
the mother tells the child
that don't go into that room
he takes it that Guru Shastra Vakya
Satya Buddha mother tells the truth
he will never even think whether she is telling the truth or not
he will never go into that room
and that is the purpose mother is also telling
so Shraddha means
that what the Guru is telling
is absolute truth
and Guru and Shastra
you cannot separate them
that is why this what is called
Sampradaya is very important
what is Sampradaya?
that which never deviates from the teachings of the scriptures is called Sampradaya
but if the fellow is trying to
I mean misinterpret it
that is where Asampradaya
so many people
talk about it
that is not Sampradaya
it must be Sampradaya
but Sampradaya doesn't mean my Guru told me this
so I believe in him
how did he know?
his Guru told him
that is not the meaning of Sampradaya
Sampradaya means
a teaching that is interpreted
which doesn't run counter to the scriptural teaching
is alone called Sampradaya
not the cessation of Guru
no no no that fanatical fellows
they all say
my Mulla got it from his Mulla
that is why I tell you now
what is the problem with Islam?
it is not the problem of ourselves and Muslims
it is the problem between Allah and Mulla
Mulla says keep quiet
I know what you are
what you should do
that is called Asampradaya
so do you understand?
what is failed
not blindly believing
but apply your rationality to the fullest extent
how do we know?
that is the question comes
I am what is called immature
beginner
how do I know even to apply rationality
also requires tremendous progress in spiritual life
that is why the only thing is
what is the Guru's Lakshana?
Shrotriya
Brahmanishta
Akamahataha
that summarizes the whole thing
Akamahataha
means his behavior is perfect
all these qualities are called the behaviors
behavioral therapies
Akamahataha means desireless
desireless
who can behave properly?
who can behave?
the moment there is a Kama
there will be a difference in the behavior
selfishness comes
only a person
who is
there is also
you can go a little bit deeper
who is
what does it mean?
a person who is happy
he alone becomes Akamahataha
isn't it?
so a person who is always happy
he will never have any desire
and when a person is happy
his behavior will be totally different
he cannot hate anybody
he cannot become partial
and all these qualities that we see
that it will not affect him
suppose somebody loses something
how can he affect?
we are living for happiness
and this person is in Brahmananda
so whether the body is there or not
he knows
that I am Anandaswaroopa
Ananda has no death
for us
body is the means instrument for happiness
body is the means for Chit
the Sat aspect of body
is meant for Chit and Ananda
whereas this person
he says
I am not
body-mind
I am Sat
existence
I am Chit
and I am Ananda
for such a person
he looks upon everybody as what?
Satchitananda
and so
how can
you yourself you see hundred reflections
your own reflections
whom do you hate and whom do you love?
you cannot love because
one cannot love oneself
or hate oneself
the question of loving or hating
always comes to somebody else
you see
even to understand this statement
one requires a lot of thinking
the question of loving oneself
doesn't arise
if I love somebody that means that
somebody is different from me
and there must be Kama
why do I love the other person?
because I think that other person also loves me
that was the truth
Agnimalkya wanted to convey
to Maitreyi
through that
Maitreyi
na patyu patih kamaya
patyaha
priyobhavati
atmanastu kamaya
patih priyobhavati
jaya priyobhavati
raja priyobhavati
that is the meaning
impossible
the question of loving hating etc
these are bhavas
which are applicable only to
dvandva
what is called dvaita
somebody else must be there
the mind itself is not there
where is the question of loving?
in deep sleep
I love myself you say
do you say?
in deep sleep
do you say I love myself?
I hate myself?
only in jagradhavasta and svapnavasta also
you tell them
deep truths you know
ah
now I tell you
okay
so
she only told me to tell
no but
you did not tell that at that time
now you are telling
so
atra unakatanasya
para prachotanadhatvabhavena
yadhatvatate
avinandhah tamasah
so what is tamasa guna
that it fails to inspire anybody else
so a tamasic person is like a dead person
pipu pisu story I told you last time
so it is like that
asviya utpadrena dukkha hetu
parakiya vidyadhi
enam patriyu shubhavasyaha
displeasing things such as
accomplishment of others
which cause jealousy in oneself
are evil
ashubha
jealousy
is the last definition of
himsa
Swami Vivekananda defines
while commenting upon
yama
what is it called
what is the first thing
yama
ahimsa
ahimsa
so what is himsa
that is jealousy
the subtlest form of himsa
absence of jealousy is called ahimsa
because one form of himsa is
openly
doing some harm
another form is
subtle what is called
thinking
harm to other people
it is clear to us
I hate you
I wish you dead etc etc
but the subtlest form
which hides
doesn't allow us to cognize it
and it is never directed towards enemies
it is always directed towards friends
enemies we hate
friends we become jealous
devotees become jealous
ah there was a story of
I think
haramohan
one day sri ramakrishna was praising
suresh chandra mudra in the presence of
haramohan for six months he never visited
sri ramakrishna
sri ramakrishna did not say anything about
haramohan
for six months he stopped coming
but we are not hurting other person we
are hurting ourselves
by being jealous
sometimes it is
this is the asurya
which creates havoc murder everything
how many muslim families
the nawabs etc
because they can marry many women you
know
so here is an elder
eldest wife
and he married somebody else
and that younger woman started became
pregnant
and is a book because that heir
will become the
next prince and jealousy starts how many
babies were killed
because of jealousy
so jealousy is the worst form because it
comes hidden
even drover's story can be taken under
the same category
yes he started life like that
yes yes yes
most of the puranic stories are like
that
even pralada's father he became jealous
and i felt as a devotee sometimes
jealous
you are very jealous
because you said sometimes
yes
i have to overcome sometimes
not always
again
not sometimes all the time
so
so there will be dvesha there will be
asurya
all these things one must
get out that is very important
why why is he describing all these
things
because even to understand the meaning
of the gita shlokas
this this is called whether it is
shankaracharya
madhusudana saraswati or ramanujacharya
doctrinally
they are different so every bhashya has
got three parts
every bhashya by any acharya has three
parts
so one part is to explain a bhashya's
rule is
they have to explain every word and in
that particular order
you cannot change the order later on
you change the order but you have to
first explain them
second is reputation of the
opposite school other schools of
philosophy
that is what is not relevant for us
but the first part to understand the
meaning because many words
especially punishments they are
what is called archaic words we call
them
but the third part how they must be
used
in our day-to-day life to translate into
developing certain qualities finding
detecting certain qualities and then
overcoming them that is the
brilliance of the acharyas there they
don't differ
ramanuja madhva or shankaracharya
nobody differs in this interpretation
of the
gunas but everybody differs only
in the defending their what is it what
you call
the refuting the philosophical
viewpoints of the other people
which is not relevant to us which is
not relevant even in those times also
this is only to establish their own
anyway
i'll stop here and we will discuss about
ramanuja
see ajayamala bhagavata story goes like
that
that he was a sadbrahmana he was born in
a very good family
his parents were extraordinarily great
he was leading
a beautiful life until that
point and one day he went into the
forest
and then he saw a low caste
couple copulating somehow
there must have been a samskara
is because that is what yoga shastra
tells us
among hundreds of samskaras which
seed is going to sprout at what time
we don't know so that is why so many
yogis
they are getting extraordinarily good
life suddenly someday
they thought they will hear the news he
has fallen in love
we should not say from the beginning he
was like that
so some this samskara
comes at different times sprouts at
different
times this we have to recognize
and we should not ascribe that that
whole life he was like that he was
misbehaving like that no so many stories
are there in our case also like that it
happens
so this particular scene had brought out
that samskara
and he fell in love with that woman
we don't know bhagavata doesn't tell
what happened to her husband
so he married her and the what is
called
the society had outcast him so he
started living with them
learned how to hunt animals eat
food etc etc and he
grew up he had several children by that
woman
and then in the in the end you know one
of the children the youngest child was
named as narayana
and then when he yama dutas were
supposed to come
then he called his son narayana
and then the vishnu dutas came
and then drove away the yama dutas and
took him to kailasa
this is the story presented but
it cannot be vishnu or if vishnu dutas
behave like that
that means vishnu is much more foolish
than vishnu dutas just by uttering
narayana
so suppose suppose you named your
pet dog as narayana
you are thinking of always your pet
dog
and your last word that comes out is
narayana do you think you are going to
go to vaikuntha
loka no you will go to kukkura loka
not the word what is the idea
what i want to become what is it that
one
if everybody is thinking about a
buffalo he will become a
buffalo he's thinking of a dog he will
think of a dog
so at some point after some
enjoyment he must have come to his
senses
deeply regretted what he was doing
go on praying in the mind and then
even when he uttered narayana he was not
talking about his son narayana
which people thought he was doing that
but his shubha sanskaras had come out
otherwise he would never have attained
antakaalai jamaa meva smaran mukta kaleparam
that cannot have happened
otherwise all that you need to do is
just take god's name even if you are
forgetting
put it record it and then play it loudly
hearing it
you die then you will go to shiva loka
vishnu loka
all those lokas no it is so
there are related topics to this
what happens to a man when he has done
a lot of spiritual practice
in the end he became what you call
completely unconscious
chromatic state
what state he is going to attain later
on
and that's what that was the question
put to holy mother
and she gave a beautiful answer which we
will see in our next episode