Humility Cleans up the Road for God - 6th April 2026

How does it go? Jam krishna, hakrishna, jrishna, Hurrynish, hurry. And then traditionally what they do is they sing the bajan abang by Tukaram Ji which is sundaran. Can you sing that? We'll play the whole thing at the end of satssung. And I want to do that at the end of every satsang. But just to give everyone a sense of what's happening today.

Thank you. So I found some errors in the site, so we'll fix those.

Phonetic. Yes.

So the first abhanga is standing at God's door. So between every abanga we'll say that was the opening ban. So maybe we say that. So I'll just give some introduction to this. So standing at God's door is the first abanga. And it's a clear like we meant to read this because this is what we've been talking about for the past six years at least. How to come to the door of the heart temple? How to stand there? What is the value of that? You see. So Ganeshwar Ji starts the bangas with this one which is standing at God's door.

The opening abanga of the hurry part makes a radical promise. Even a single moment of sincere turning toward God is enough. You need you do not need years of practice, elaborate rituals or scriptural mastery. Stand at the door, say the name. That is the entire teaching.

That means we've never been sincere.

No, look at it more hopefully. All it needs is one moment of sincerity. And all our building up in our faith, all our building up in our devotion, all our building up in our love for God is leading us to that holy point where it says: standing at God's door for even one moment, by this alone all four kinds of liberation are achieved.

So now what can happen is that when we are just singing it, that's why I wanted to give some introduction today before we start singing it. The importance and the weight of every single line of what Janeshwar Ji is saying may get missed. So you can read the Hindi part of this.

Thank you. So the Hindi of that is, and the English is: standing at God's door for even a moment, by this alone all four kinds of liberation are achieved. What is more important is what is this door and how do we stand there. That is very important, because the rest is the gift that we get. So the one who's giving the gift knows how to give the gift and what the gift will be like.

I want to know the gift.

I'll find out. So what we are learning in satsang is how to stand at that door. Notice that St. Theresa of Avala called this the recollection. When we are recollected, that is when we are standing at God's door. When we are, what did Bhagwani Raman Maharishi call this?

Keep quiet.

Keep quiet is what Papa Ji would say, and Bhagwan would also say silence, remain in the silence. So he was not talking about an outer silence but he was talking about that holy still place which we speak about in satsang. So whether you call it active recollection, passive recollection, standing at God's door or keeping quiet, remaining in silence, this is what is being spoken about. So now you can connect it to all the instructions that we've shared about what happens when you take God's name and what happens when you do the self inquiry. Our antacana becomes onepointed. Our soul becomes onepointed and brings us to that door.

So if you say like they would, the wararies would say Ram Krishna. Swami Ram Sutash Ji said that God is the only one or only thing, quote unquote, that we can find just by turning towards him. You see, it's an explosive statement. So if we go back to our example: if I say mango, I may visualize mango, I may have memory of mango, I may have emotions of feeling nice, I may taste sweetness, so I may involve all my antakarna in thoughts of mango in all the layers. But the mango will not be received just by turning towards mango. God is the only one which can be received in this way. You see. So we turn towards God using the name of God or using the self inquiry, and then what happens is that all the layers within ourselves start to get focused inward, in that still place, which is the door of the heart temple.

So the sage is said that one moment of sincere turning over there, one moment will transform our entire life. He's not saying: if one moment is done then stop, then enough, go away. But that's not what he's saying. He's telling us the value is immeasurable. The trajectory of our life changes immeasurably, and we actually needed to change immeasurably again and again. Given the kind of lives, at least I have had, I needed to change immeasurably in towards loving God over and over again. So it is not a upper upward limitation to say that even once. It is the inspiration to come there at least once. And sages have told us like Babhan Shri Ramanarishi said that we must abide there, we must remain there, we must live in that holy place. God himself is received over there. The atma is revealed. Atma dan atma Ghana is received over there. And through the vision of the atma, through the eyes of the atma, God himself is received over there, in the saguna and the nirvana. All that is beautiful, all that is truthful, all that is valuable in any way is received over there. The only source of love is that, you see. So love also then therefore as a fragrance can be followed to the door of the heart temple, that holy place.

And if I may stretch this a little further, maybe the sage talks about it a little more as well later. It is said that when we live over there, we learn to live with God. You see, and God lives with us, you see, in a very literal way. So we visit Vikunt, heaven, nikun, golok, whatever you want to call it. And what happens is that our life itself becomes that heaven. It becomes that niku. You see, how do we know that? We start seeing God in everyone. In everyone that we meet we see the light of God only. We don't see a person there anymore.

You see so all this work that we are doing towards forgiveness, holding no grievances, holding no resentment, holding no pride, letting go of all anger, irritation is preparation for that. So that when we meet God we are not meeting him with all of these things. It's not that we are not meeting God already but the vision of that becomes more and more apparent. So as the inner vision gets clarified then the outer vision also gets clarified, which is another way of saying: as we learn to live with God then God also we see is living with us in every way.

So when Bhai said that only three rules apply in his life which is constant taking of God's name, secondly constant boundless faith in his grace, boundless, no limits to his grace. You see, so that is the second. What is the boundary of our faith? When Godavita was talking she was telling us, she was singing a bajan about how limited our faith is. And I was in tears when she was singing that because she reminded us that Hanumanji wrote God's name on a rock, on stones, with the faith that the stone will float. And it floated. Jesus told us that if we had a mustard seed worth of faith, we would be able to move mountains. So in comparison to that when we face day-to-day situations in our life, how much is our faith? Do we live like our faith can move this mountain? No, we struggle. We return to the me even in the smallest challenge, in the smallest brick, in the smallest poke. I'm talking about myself here as well.

So the limitations of our faith become apparent to us. But as we stay more and more at the door of his temple then our faith grows exponentially. It grows in limitless ways. It becomes limitless. So when Bhai says, when Hanan Kodai Bhai says, endless limitless infinite faith in his grace upon our lives, it can sound like very normal things we hear in every satsan. But if you really dive into the depth of that, here's a man, one of the greatest sages India has ever seen. And at the end of his life he's telling us the three main things. And don't feel like he's a mahagamani. He's read all the scriptures. He's translated them. In fact, India would not have access to most of the scriptures if it wasn't for his editing and his copyrightiting. So Gita Press is responsible for most of our scriptures being accessible today. So he's not some simpleton where hearing these things. But this great sage is telling us that these are the three things: constant taking of God's name. Same thing, great sage Ganeshwar Ji saying harim, we can't count the merit that is received in taking God's name, uncountable, you see. And that is why the sage bhai Ji also, constant chanting of God's name, constant remembrance of God's name.

And second, again can sound very generic, but unlimited faith in his grace. If the tax man came at our door, you see, our faith is immediately lost. He starts scampering. If a bad relationship from the past shows up, our faith is immediately gone. Something posts, something pokes us, something pushes our button, our faith is immediately gone. So we need to look at these things. So what is the sign that our faith is going? Can we remain with God's name in that time also? So it's all linked.

Like what happens is that we forget God very quickly. It's a big forgetting. Something comes in the world and we are immediately now it's everyone for themselves as they say, every man for himself. So we get into this me mode very easily instead of remaining with God. The more we practice remaining with God, the more it will start seeping into the rest of our life as well. And we won't be that easily shaken by these things when they come. And even if we shaken momentarily, we learn how to return back. We've built enough of the grooves so that even if we have momentary challenges, we can revert back to the heart.

And that is why it's important when you catch yourself in that moment, don't indulge yourself anymore in that. And that's why I've been sort of proddding all of you. You've noticed it. Then don't keep saying, 'Oh, my mind was saying, my mind is saying, my mind is that.' Return to God, full full force return to God. And if we keep emulating, like it was Easter the other day and the beautiful book imitation of Christ came to mind. But if you keep emulating the sages, if you keep emulating what God came and showed us in all his incarnations, then that is the way we will find our trajectory getting closer and closer to his love, his light, his presence, closer and closer to saintthood ourselves.

So this is Ganeshwar Ji's threshold theology: minimal effort, maximal grace. But later he tells us also that it sounds very easy but it's not actually that easy. But this is very attractive initially, no: just come for one moment to the door. The four liberations, mti, in Hindu tradition are progressive stages of closeness to the divine. But then he collapses all four into a single moment of presence. You do not climb a ladder. You arrive. So it's not linear. You can't make a report saying: I have chanted for 785 hours and another has chanted only for 260 hours, how come he came to the door or she came to the door and I don't have it? It's not linear that way. God knows what is best for us when. It may be Mashabri's life of 60 years, or it may be that sometimes little children become sages.

Some comparison of worldwide tradition: the hes tradition of standing before God uses the same spatial image. In pure land Buddhism, the onem thought that a single sincere utterance of Amida's name achieves birth in the pure land. In sikism, the divine code darbar is entered through nam siman, through taking the near. The point of putting all of this is just to say that what is being shared is universal. What is being shared about the doorway to the heart temple is universal. It is our very design. Our antacana, our inner instrument, is designed in that way. We should not ever wonder: okay but I am not a Hindu, does this still apply to me? Or when we read about Christianity, then is the Holy Spirit within me also? We should not have these doubts. This is universal.

So the third thing was to see God in everyone. See God in everyone. So see how all three are interlin. But they're not linear. The first one is to constantly be in remembrance of God through taking his name. The second one is to have unlimited faith in his grace in our life. He said that my life has been helped so many thousands of times. He was a freedom fighter at one point, he was put into jail, and yet God saved him against the colonialism, against the colonial British at that time. He was a freedom fighter, so he was put in jail also. He went through a lot of challenges and he says God brought me out so beautifully from all of them. So unlimited faith in God's grace in our lives. And the third is to see God in everyone that we meet.

Everyone that you know. Cannot fake. But how will we become authentic?

Thank you for asking that question. You know it started the other satssung where we said we must pray for our oppressor, pray for our tormentor. And the mind comes and says but that's not authentic. And the other day also we were talking about something and we said but that's not authentic. Can I love my brother and sister even if I feel like they are doing us wrong? And if I try to love them, is it fake? Is it inauthentic? So really the question to ask is what is the pathway to authenticity? If authenticity will get us to pray for them, to love them and see God in them, then what is the pathway to that authenticity? And my simple feeling about that is that our pathway to that authenticity is to practice it. It is not going to be that I don't feel I can authentically pray for this brother for that sister so let me not do it. That I don't feel kind can be the pathway. When we feel like I don't feel I can pray for this one, but the sages have told us across the globe that we must try, so I must try. And then that trying itself leads us to a deeper authenticity, to a deeper love. We learn to love by loving. Is there any other way to learn to love?

To receive love.

Yes. To receive. But if both ends of the spectrum, suppose there are two in this question, then if both are waiting to receive, it's never going to happen.

No, we are receiving God's love.

Yes. So as we spend more and more time in his presence, then that which seemed impossible, like it seemed impossible a few years back in this life to pray for one oppressor in the world, and now it feels very natural. It just comes through practicing love. Practicing being with God then builds us up in all of these. Staying at the door to the heart temple then gives us all of these gifts.

Suppose we had faith in this. Suppose something radically changed in our life and for one moment we had faith in this, that you say God's name once and your life will be transformed, it's uncountable, immeasurable, the gift that you get. Suppose some magic happen you did that. That's the awe, that's the wonder, that's the joy that I'm talking about, living in God's presence in that love and light with that feeling that he's with me. He's with me. What do I have to fear? What do I have to worry?

Sorry. Did we sing this part or there's something wrong with the site? This sanssari. Was that the next line?

Yeah.

Okay. Can you sing that?

So the Hindi of that is, and the English of that is: while living in the world let your tongue be quick to chant. The Vedas and shastras forever raise their arms to this, which means that in one way or the other, the Vedas and all the scriptures are constantly reminding us of this fact. Let me read the next one also. Gandhi Ji says that the scriptures show the Lord of Duara which is Lord Krishna himself made his home with the Pandavas. What does this mean?

The ones who loved him, the ones who really cared for him. There were two sides in the Mahabharat, the Pandavas and the Koravas. The Pandavas actually had the opportunity.

So Lord Krishna said that because I'm related to both of you, he was their cousin actually. So one of you will have me and the other one will have my unlimited army. So he had an unlimited army. The korovas, duryodhan, the head of the korovas, they didn't love him, they didn't value him. So they said what will we do with this man, and also Krishna said that I will not fight myself. Because everybody knew he had that sudan chakra and all that. So he said: okay, you don't pick me for my fighting ability, I will not fight myself, you have me, I will be a charity, or you have my vast army. So for pride, for ego, for duryodhana, what did he pick? He said what is this foolishness, why will I want this man? And he didn't have faith, so he picked the whole army. Whereas the pandavas they picked Lord Krishna.

They picked just the presence of God, just God's presence with them. So it is such a great representation for our life, isn't it? Because we are constantly trying to build our defenses, trying to constantly strengthen our position in the world.

Like I was telling my family the other day that Maya looks very real while we are alive but it doesn't help once we go. And the only thing that helps is our spiritual wealth. Isn't it beautiful? So what is the reminder? We must be Krishna, because building up our defenses in the world, doing all of this thinking that it will give us security, only only concerned about our bank balance and relationships and health of the body. I'm not saying let's not be concerned but to only be concerned about that and primarily be concerned about that and not spend our lives building the true wealth, the only wealth which will help us, is a mistake. So we must pick Krishna. Every time we may all laugh at duryodhaan now, oh what did he do? But what are we doing every day? When we are under assault from the mind, when we are under assault by maya, who are we picking? Many times we pick up arms ourselves, we want to have more points to be able to argue, rationalization and notions and agreement from 100 friends who all agree with me therefore I must be right. All of these stories are very helpful for us to look at our own lives.

That reminds me actually, I heard from a sage yesterday that we must never ever criticize anyone. Never ever criticize anyone. So I'm going to take that as seriously as I tried to take Anandas saying you must not get angry. So if you hear criticism from this mouth please point it out to me and I will work on that. Just as an aside, and as many of you that want to join me in this, very obviously very welcome. It's an invitation right now. In a few weeks it'll be more than an invitation. But since I have not walked much on that path attentively, let me walk a bit attentively before I make it a force thing.

Just criticize yourself.

Criticize myself. Yes. True. Good one. This one always catches this. Got the essence of it. Yes. So this is one thing I feel I still fall for. I criticize him also in that. So I had to stop that. While living in the world let your tongue be quick to chant. So this is very good, like what what are we talking about? What is our tongue busy with? Is it really worthy of our time? Is it really what our life is for? If our tongue can praise God and it can criticize another, what do we pick? What must be the difference in temperature of these two? Praising God fullheartedly versus criticizing a brother or sister.

So while living in the world let your tongue be quick to chant. The Vedas and Shastras forever raise their arms, forever are pointing to this fact. Gand says as the scriptures show the Lord of Dara made his home with the Pandavas. Krishna the king of Duara, the ruler of a magnificent kingdom, chose to live not in his palace but in the Pandava's home among ordinary devotees. God is not in a distant heaven. God is at your door, which is exactly where verse one began. The abanga comes full circle: you stand at God's door and God stands at yours. The Christian doctrine of Emanuel which is God is with us carries identical logic. In Sikism the Niruna becomes Haguna through the Sangat. God appears where the devotees gather.

So niruna seems very difficult to approach, very difficult to find, very difficult to meet. But when we gather in his name, we praise God, then he seems attainable, he seems present, he seems here. What a beautiful gift.

In Zikism the nuguna becomes saguna through the sutat which means through the sana, God appears where devotees gather. So niruna seems very difficult to approach, very difficult to find, very difficult to meet. But when we gather in his name, we we praise God. Then he seems attainable, he seems present, he seems here. What a beautiful gift. So Gandhi Ji says know this: the four Vedas, the six shastras, don't ask me which six they are, and all 18 puranas, definitely don't ask me what these 18 are, every one of them sings of har.

So this ahanga is called beyond the three gonas. Is God a person or a force? We talked about this often. He's not magnetism or electricity. Does God have form or is God formless? Ganeshwar says wrong question. God is beyond every category you have, beyond form, beyond formlessness, beyond the very framework of qualities. But your mind still needs somewhere to rest. So let it rest on hurry. Let it rest on God's name, rest on God's remembrance, rest on God's presence. So beautiful. So what happens? This led to the whole transition in satssung. This one thing led to the whole transition in satsang. Open and empty, I kept talking about it and kept saying no just be open and empty. And I realized that our minds are too attractive still. So I felt like if we can fill up our minds with God's name, with devotion, with love for God, then the path doesn't seem as difficult. The other problem with open and empty was everybody was starting to feel that they're very empty without actually meeting that emptiness as much.

Wrong question.

Does God have form or is he is God formless? Wrong question. Why wrong question? Not in as an avoidance of the question. But why wrong question? Because our categories are too small. For years we've spoken about in satssung that our head, our intellect, is too small to fit God into it. Our pride doesn't allow us to meet that fact. We feel like when we say formless it covers it, like it can either be form or formlessness. But it doesn't cover it. God is beyond form and formlessness. Remember that every category, every intellectual system, everything that we think is our understanding, is too small to contain God. So God is beyond every category that you have. But your mind still needs somewhere to rest. God will not fit into any category. Then what will you do?

Still trying to make some conclusion including this one that God cannot be filled in any category. Using that which is meant to keep us empty itself as a topic to fill ourselves up with. So when you say you must remain open and empty, if you fill yourself up with the notion I must be open and empty or I am open and empty, we are neither open nor empty.

So the sages saw this. They were very experienced in these matters, very deep in their understanding. So they saw this and they realized that he has said already we must give up our narratives. He said already to churn the ocean of the infinite we must give up on our narrative. Did hearing that, did we give them up?

No.

Haven't given them up. Is still the me. In hearing this, that beyond every category he is, have we dropped all categorization? We haven't dropped the categorization. So the sages saw this and they have given us the remedy to this which is: take take God's name. Take God's name. What a gift. Are we seeing the immensity of it, that there is a safe refuge in God's name? Because to remain empty of narratives otherwise seems very difficult.

The three gunas are without essence. The formless is the true essence. This discernment between essential and inessential, this is the hurry part. Three gonas are what?

Rajas satwa. Everything in the world is made up of these gonas.

The three gonas are without essence. The formless is the true essence. Niruna is the true essence. What is this discernment between the essential and inessential? In adanta it is called discern between the real and the unreal. The real is that which is beyond all attributes, beyond change. Anything that has attributes is changeful. The formless is the true essence. Now the discernment between the two is the path. He's saying discern between the two. So he's providing us the highest knowledge available in ada vidanta. But he's again and again saying that can we really live like that? And to learn to live like that we must keep taking God's name, we must stay in remembrance of him. That's why I said this is one scripture I found where the amalgamation of bacti and ghana is so beautiful, so tremendous.

And I completely understand why they read it every day.

They read it every day. What we were doing the steps to that day with Gdavai, and it says that the three are without that, and if we get stuck in them you won't come to that.

This is pure Buddhism. The changeful has no essence. This chainful has no essence, that is the whole nagurina philosophy.

So then the explanation is a classic vantic move. The phenomenal world governed by the three gonas is declared insubstantial. The formless absolute niruna is the only reality. But the resolution is not abstract philosophy. It is haripath. The practice of chanting. How this is just God's grace. Because to the mind it seems so apart from each other. Some may say but what we are pointing to in inquiry is the only way, or the fastest way, whatever. But it's just not true. There is no level like that. There are no levels like that. So how can it be that to come to the adic understanding, to come to the distinction in advanta, to discrimination between real and unreal, the vivea in ada vanta, is also found by taking God's name, by remaining in remembrance of him? But remember that as I'm saying taking God's name I'm including self inquiry in that. Remaining in Remembrance of the truth is included in that. So if you're practicing inquiry, who am I, it brings you to the same point. It'll definitely grow your va.

This echoes the mandukaisha's nitini method. We are very familiar with the nitini method: not this, not this. We familiar with the method. Whether we applying it or not is different. And chankara's discrimination va, exactly. But where shankara leads to renunciation, the gananish leads to chanting. I could debate that explanation of it but that's all right, we'll let it go.

He's saying that traditionally you may feel like shankara leads us to this sort of renunciation, letting go, like become a inner sadhu, we don't remain empty of attachment. And Ganeshwar Ji is talking about taking God's name. But one of Shank Shankara's most famous scripture is called Bajuindam, where he's saying that he's talking to a Sanskrit gramarian who learning a lot of Sanskrit rules and all of that and he's saying you foolish man, you must chant the name of Govinda. Very very strong admonition by Shankara himself. So Baja Govinda is when he's telling people please just keep taking the name of Govinda, keep taking the name of Govinda. Because studying would lead to this: he's intellectually just collecting, that's what we talked about, collecting the medicine but not taking it.

So that's why this distinction may not be as what we would commonly think about. Saguna niruna and all and that which transcends all qualities. Without hurry the mind goes to waste. So the truth is with attributes, without attributes and that which transcends attributes and non-attributes. That is the Lord, what he is calling har which is vishnu, nar. So what he's trying to say is that without the name of the Lord the mind goes to waste. Does the mind only goes to waste?

When we don't fill it up with God then our entire life goes to waste. Our life is a zombie life. It's very very important. What he's also saying is that if we just stay involved in categorization like this, in mental understanding like this, it'll still go to waste if we not feed ourselves up with God.

Can you imagine that in the villages in the 12th century they were singing this? At the same time some so-called scholars were trying to keep this kind of knowledge secret, it must not be given to everyone, it's not for everyone. Only the very accomplished guani, only the very accomplished practitioners must be given this.

Okay. So the commentary on this states: Indian philosophy has debated for centuries, is the ultimate reality saguna or nirvana? Ganeshwar gi refuses the dichotomy. He posits a third position. The transcendence that includes and surpasses both. Without hurry as the focal point, the mind doesn't dissipate, I won't say dissipates if it dissipated it'd be very good. So I'll improve on this commentary a bit. The mind doesn't dissipate, it holds us hostage. It makes our life a waste, our zombie life. Every time, please trust me on this: every time you buy into stories of the me, you're doing yourself a great disservice. It may seem so right to you, but you're just wasting life.

If we say a simple thing like I like this or I don't like that, even if I say a simple statement like I don't like this, it's also from where?

Did you notice in your heart? Did you feel your heart compass is guiding you away from something? Then you can say, but not from the head. The more time I spend with my heart the more I see this man is very foolish. But the more I also see that his magnificence is so so great. And I also see my oneness with him more and more and I also see my distinction from him more and more. Can both be true? Yes.

When you say like you're stupid boy.

Yeah.

When you say you're stupid foolish man.

Yes.

It's coming from the heart.

Yes. Yes.

Because also you take yourself to be, you know, a foolish you, you grow.

And you can also see that it's a story when you say that.

When I notice that there still remains with the only job of being in servitude to him and in love with him and he's so involved in so many other stories in his life that makes me conclude the foolishness of this one. So it's an encapsulating statement. I could say every day I fall for 50 things in Maya. Something my child will say, something my pet will do, my wife will call and say something. I waste many many minutes on these things, and the one way to encapsulate all of that is to say I'm quite foolish.

I have some bad news for you which is that it's true. The more time we spend with God, the smaller and smaller our individuality, the foolisher and foolisher our individuality will seem. I had this question and I started reading Tulsi Dhaji or Saint Terresa of Aala. I started hearing Anan Buddha. I was like, isn't this putting too much emphasis on the me that doesn't even exist? But I realized for myself: if I don't keep recognizing this fact about the me, I will make that me very special very quickly. So why is it that the sages keep reminding themselves? In the Ramcharit Manas when Tulsi Ji is singing the glory of God, he's talking about how unworthy he is even for the project of writing a scripture about God, how his love is so little and yet by God's grace he's able to.

So I see the tension in that. You see I see the tension in that it's not it's not linear because on one hand you say that we must not despair we must we must uh go grow in our faith and know that he's always taking care of us on the other hand all these sages Yogi Ramsur Kumar G saying foolish beggar I'm a foolish beggar you see what what leads to this you see what leads to this expression becoming like that I feel like as my love for God is growing. I see that I refer to myself more and more. Not at all comparing myself with Yogi G or any of the sages that I mentioned. I'm just talking about a natural process that is happening here. Uh but I take reassurance in the fact that all of these great sages traditionally u have been like that.

It's a blessing actually to be able to see that.

It is a blessing that I can see it. It's true. It's a blessing. It is like intellectually tense. The two situations: I am one with that and I am the most foolish servant, beggar, unworthy one. The prayer of the beggar servant really triggers a lot of resistance in us also. So when it came from here, even I looked at some of it and said oh wow, may my children spit on my face, I was like oh that sounds like some psychological issue. But it just came from the heart like that. So I have to trust that somewhere. It's difficult to reconcile: we are realizing our oneness with God and yet more and more seeing our foolishness on a daily basis.

Pride.

Pride. He talks about humility. He says true humilities through things when you realize the goodness of God and the amount he loves man. That is quite something. You become so humble when you see that only the goodness of God and how much he loves man. And then you realize that that really makes you humble. It quite struck me that how much God loves us would make us so humble. It's very true to see God's love for us, for me, for all of us, and to see that he has given us the same capacity to love and we don't exercise the tiniest bit of that.

So I see this about myself also in an interaction that happened in satsang today. Be wrong and love. Or be right and don't love. I still picked be right and don't love in this satssung today. These two options: be wrong and but yet be loving, or be right and be unloving. So especially with things which have been spoken, all of us become very touchy about that. Anyway, it is good learning for all of us, and when we spot these things in ourselves that keeps us humble. So that allows me to say: please Ananta needs to leave this picture, even in the sharing of satsang he comes and interferes.

Can you give us an example of material?

I can, I'll apologize after this.

Some other example.

No, anything. So like if you say the unmanifest formless having no form yet from this source all of the creation arises, you say no this is all I read in some other scripture that is not like this, you know, it's manifest and full of forming form, whatever, some rubbish, something opposite of that. And you're very conclusive about that. And since I'm sharing this very reverentially, I will pick being right about this even if it implies being unloving towards you, then being wrong about this and saying yes, maybe something we need to look at, and being loving towards you. I'll still many times just being right about this.

What was that example we had that day where you got upset and told me the next day? You see same thing, no, same thing. You just, like when we have to defend our position, then I would rather pick being unloving to defend our position rather than being loving and admit, at least not even admit to being wrong but admit to the possibility of being wrong. So especially with things which have been spoken, all of us become very touchy about that.

Thank you so much for sharing. So helpful.

It's just a living example. I'm just sharing everything with all of you as it is unfolding in my life, as I spot these things in myself, because I feel like that's my job. If I were to make myself distant, unachievable, unapproachable by false mechanisms of not sharing the things which I'm still working on, by presenting a picture of complete infallibility, then I would do myself and all of you a great disservice. So I'm still learning that also. I won't say that I'm fully fully exposed. No, I'm able to fully be exposed with everyone. I don't feel like it's true.

It's a bit shaky also sometimes, you know. Can be a bit shaky because we would want like because we call someone their guru. When we call someone a guru, we want them to be like beyond you see beyond fallibility of any sort, beyond the capacity for pride, beyond the capacity for foolishness. You want them to be beyond all of these things.

But I feel like I have something to share with all of you. I feel like God is using me as his instrument to share himself with all of you. But I'm not beyond what afflicts all of us. So if that means that I'm not a guru, then I'm not a guru, because I'd rather say I'm not a guru or a teacher or a master of any sort rather than having to hide any of this.

But father, all the all the gurus are still human. No, all the gurus are still human. No, it should be a straight answer actually. But I'm not able to give you one. I'm not able to give you one.

But I prefer a truthful guru, you know. I prefer a truthful guru. Authentic.

Yeah.

Even with a human aspect. I mean.

I'm saying that uh if you the essence of your question was it is it possible for a guru to be fully truthful and have attained a place which is beyond human feelings.

I feel it it's possible in God's grace but I'm not one.

That doesn't make you less of a guru father.

Well, for the moment. For the moment. Because I say for the moment because I've always said that if one day we come across someone that I feel is fully beyond all human feelings and is a true teacher of God, I'll be very happy to point everyone in that direction and myself in that direction as well.

Yeah, I'm not going to argue with the buddhi girl. So whatever you say.

I'll say it.

Guru is a bringer of light. So every, there's no doubt about that. No, like you bring light with everything you say, with the way you live. You are light and you can't argue.

The formulas is the source of all forms. Everything that moves and everything that still arises from this formless hurry. The response to this paradox is not philosophical resolution but worship. That's a beautiful line. The response to this paradox is not philosophical resolution but worship. I'm reading the commentary: the unmanifest formless having no form yet from this source all of creation arises. Distinguish between God Saguna and godhead Nirguna. Sudu Dionis synthesize cataphatic and apophatic theology. Catapathic is inclusive and apophatic is niti niti. Not this, not this. Ganeshwar Gi arrives at the same synthesis through bi through loving God. Then: unmanifest formless having no form yet from this source all of creation arises. Worship hurry.

What a thing to say. You cannot think your way to the formless source of all form. But you can worship it.

Anyone with me? So you are.

I'm reading the commentary of the unmanifest formless having no form.

From this source all of creation arises. Where did I come here, did I skip something? Was what was next?

Is it not quite something? Because what seems to be provided is intellectual categorizations and intellectual understanding about form, formless, beyond all of that. But the sage is clearly telling us that by thinking about it we will not come to it. You may think and think and think 100,000 times you will not get it. You must follow the will of God. So Nanak is saying follow the will of God. Ganeshwar Ji is saying worship God. The way to follow the will of God is to worship God. Not possible to do it without that. Even in self inquiry, you cannot think your way into who you are. Worshiing is not woriing the mind. But by filling our mind up, filling ourselves up in all ways with God is the safe refuge even for the mind.

We saw earlier that when empty seems so difficult. Baiji said Hanan Potar Gi said that in Ada Vanta, in Ghana Yoga, we being told that we must be empty of all topics. But he says that that vishit itself becomes the vish which means the remaining topicless, remaining empty, itself remains as the topic.

Remaining becomes the topic that we get stuck with, you see. So it doesn't go, it's not that easy.

And that's what I also noticed. I'm like but I'm just empty throughout the day.

You know and okay, it's the same one who would say but I can't take God's name for more than 10 minutes but I can be empty throughout the day. That clearly is it can't be true, is the mind tricking you? Not somebody is not intentionally lying but that is clearly a trick from the mind. Which means that if we cannot remain anchored in God's name or anchored in the heart, anchored in love, and we can remain empty unanchored, then for that one to take God's name for 10 minutes is the easiest thing.

So unimpeded by mental distraction, God's name can go on throughout the day. The way to test if you're really living open and empty is try taking God's name constantly for the day and see what happen because that itself will also happen when we are empty but our mind is tricking us into not noticing all of that.

Father, to make it easier, wouldn't it be better to choose one name? Because then it can after some point repeat itself.

The only reason I say as long as you take a name today you're fine is because otherwise, as long as you're taking God's name in any name today, it's fine. I know this mind trick. I become very familiar with it for myself when I got into spirituality, that many many many days, maybe years, got wasted just deciding whose name am I really in love with. And the minute I would conclude, or not the minute but a few weeks after, I would conclude, it would take me in some other direction, some other direction. And then this caused so much guilt and trouble and suffering here. Then I said I realize that no, I'm looking at this the wrong way. Let all of us take whatever name of God appeals to us today. He will take us in the right direction. So we have to settle on some name. Then he will take us in that direction. But let's not allow the mind to create that conflict in us for today that we don't take God's name because we are confused: Ram or Shiva, I don't know, Krishna. So that's why I feel better to say take any name today. And if the name has to take you to a deepening in any particular name that's fine. So I have that much faith in God, any name of God that resonates with you will take you to God. So let's not waste any time in just this mental conflict about whose name should I take. But if one day it's coming strongly to you, just take and go with that. If two weeks later there's duality, just do this. Because of that, don't stop taking the name of God.

So I have that much faith in God, any name of God, and that's why I posted that statement also by Hananima which says that any name of God which resonates with you will take you to take you to God. So let's not waste any any time in just this mental conflict about whose name should I take. That's that's the feeling behind. But if one day it's coming strongly to you, just take and go with that. But if two weeks later there's duality, no just do this. Because of that, don't stop taking the name of God. That's that's the thing.

So many, I know this is not usual. I know many teachers will say no you must stick to one only. But many of their disciples then are not taking the name also although they know they're supposed to. So I'm feeling that many times perfect is the enemy of the good. If you can just continue with it then God will take care of it. And the biggest reassurance is that whatever name we may be taking, it's not that Ram Ji will not hear it if we say Hanuman instead of Ram, or we say Sitha instead of Ram he will not hear it. That's not possible.

But this line is really starting from you also: the response to this paradox is not philosophical resolution but worship. Because what do we do when something doesn't seem to resolve in our intellect? We try to squeeze it more and more over there, try to understand it more and more over there. But the response to that, the sage is telling us, is worship instead. God teaches us everything, atma teaches us everything, and the disciplehip of the atma, we learn everything.

It's God's grace. Bhagat Gita 9.4 says all beings exist in me but I do not exist in them. The da teaching that can be confusing: that means the entirety of me is never contained in anyone in any form. In any form for formlessness does not contain me. Nobody can say God is only here because the entirety of him is everywhere. We may say entirety of him is here but the entirety of him is everywhere.

Yeah. It's very tough to get. So when the Lord has said all beings exist in me, it's clear that in that one consciousness all being is that one consciousness. But I do not exist in them. What does that mean? Of course he exists in us as the atma itself. What is that? What is he saying?

I'm not sure.

It is not all there is. I am not only that.

You see that is that is all of me and yet there is more of me. How to say it? I should become a Zen teacher. The Dao, because no for no other reason but I can just say it's Zen. The Dao teaching says the Dao cannot be named. The Dao that can be named is not the eternal Dao. Yet from it all things arise.

Elephant example.

Huh?

Like an elephant example.

Yeah. That everyone can approach it from the various aspect based on their perception and understanding. But the entirety of the elephant nobody, no perception can be. Exactly. Very good.

Okay. Let's continue a little more. I want to do the next one now. Should I read the last? In Gandhi's meditation: Ram and Krishna dwell in the mind, the merit of infinite. So if we hold on to God's name over and over, so much benefit arises to us that we can't imagine. In infinite birth if we were to do good deeds we may not gain as much merit as just taking God's name in our mind constantly. Okay, next: without feeling, no devotion. This is a beautiful part. At least start from this one.

When we take Lord's name there is no counting for how much merit bestows upon us, it's immeasurable, uncountable. Nobody can take a census of that merit. Gana? No, we can't do a counting and say: if you take Ram's name once, how many lifetimes of absence of love or which we call sin is taken away from us? We cannot say.

Without feeling, there is no devotion. Without devotion, there is no liberation. Without strength behind it, don't talk about power. Without love for God, without feeling, without offering our heart to God there is no bi. And without bi, without devotion, there is no liberation. Without love for God there is no freedom. Without strength, so he's taking the analogy that we can't speak of power unless there's some strength behind it. So in the same way for bacti there has to be the feeling of love. The heart has to be offered for it to be called bi. Sincere inner feeling. Ganeshwaruji establishes a chain: bhava leads to bacti, leads to mti. Each link depends on the one before it. The foundation is not ritual. It is not knowledge. It is sincere inner feeling. In seekism, bhavana is similarly foundational. Mechanical repetition without inner orientation is fruitless. In Christianity, James 2:11, faith without works is dead.

How is feeling?

Huh?

Ba power. Feeling in the sense without love without without loving God. So that that other abang that stop treating God like he is vegetables in a market that I want aloo I want gopy I want just like that without any love for God.

He's saying the name of the Lord still has immense power, immense, more than we can imagine. Because it is also said by the sages that there is no difference between the name and the one who is named N or Nami. Between the one whose name it is and the name itself are not really distinct, which is so staggering. One day we can have a full satssung just about that. That there is really when we take God's name we are taking him. How to say it? So the sage is not saying that the name itself doesn't have power. But the sage is saying we have much more depth in our potential to love him. We have much more capacity to be devoted to him, to have faith in him than we are using. And taking the his name would lead us to more.

It leads us to more and more depth and devotion. Yes. Exactly.

You see, so we know that taking the name we talked about it. It may start verbally then it may become mental. Then it may become mental automatic. Then it will become a prayer of the heart. Then it'll become a prayer of the heart automatic and then it'll just be prayer wordlessly. So all of these depths we don't know how to do. We don't know how to send it from mind to heart. We don't know how to get the mind to fall into the heart and stay there. We don't know any of these things. It is the name itself which helps us to do that. But he's just countering like in the chosen, Jesus would say I'm going up to the mountain to pray, and he would not be seen even in the most critical times. He would just go to pray in secret, just spend alone time with God. And he's praying like it's full, like devotion, and he's sweating and crying and everything is happen. Not saying all that needs to happen, if it happens. But I'm not saying it has to be expressed externally in that way. And in contrast to that they would always show these just these people showing off on street corners and just reciting the Torah, reciting verses and feeling like that is prayer, that is very high prayer. So no, our deepening in our love relationship with God is high prayer. Our open communication with God is high prayer. Our offering ourselves to him more and more is high prayer. Our handing over the problems and situations of our life for him to deal with them is high prayer. It is not just merely a lifeless loveless relationship. It is not a mechanical process. Maybe that is the best way to put it: it is not a mechanical process. It's a love relationship.

Maybe that is the best way to put it. It is not a mechanical process. It's a love relationship. So if you love Peter and you only keep saying Peter, Peter, Peter, Peter, Peter. There's no like I love you. There is no emotion in that. I will give everything for you. My time is only yours. You see, if all that expression is not there, then is it really true love? If the slightest thing turns us away from Peter, you see this one called, this one said something, this one, this happened, all of that. The slightest temptation, we turn away from Peter. How much do we love Peter? And it's still not nothing to keep saying Peter, Peter, Peter, Peter. You see, but imagine if we really gave our time to Peter. If we gave our life to Peter. Yeah. You're giving the essence of it. It's not a mechanical relationship. It's a true love relationship.

So the sage is very strong about that. And just take one paragraph, maybe one verse. So ba bina no bi without u love for god without feeling without offering our heart to god there is no bi and without bi without devotion there is no liberation without love for god there is no freedom without strength so he's taking the analogy that we can't speak of power unless Unless there's some strength behind it. So in the same way for bacti there has to be the feeling of love. The heart has to be offered for it to be called bi. Sincere inner feeling. Ganeshwaruji establishes a chain: bhava leads to bacti, leads to mti. Each link depends on the one before it. The foundation is not ritual. It is not knowledge. It is sincere inner feeling. In seekism, bhavana is similarly foundational. Mechanical repetition without inner orientation is fruitless. In Christianity, James 2:11, faith without works is dead.

That remembrance is to step out of Maya. That forgetting is to fall into Maya. Who is with us right now? Who is with us right now? So when I'm talking about this all this wonder this is the bha also like how are we forgetting Ram is with us and the seed in the abang maybe he'll play it at the end of satsang he's saying it's not some vegetables in the market you see cuz you must also encountered some of these things where we just treating god with no awe no wonder mechanical Who is with us right now?

A simple thing which helped me deal with this was a pointer from St. Theres of Aila. She said, a prayer is prayer only when we remember who we are praying to. That's an immense statement. Not 'yes I remember it's God.' No, no. Who is God? So we pray to Ram, we pray to Radha, we pray to Krishna, we pray to Har, we pray to Jesus, we pray to Allah. But do we have remembrance of who that is? That remembrance is to step out of Maya. That forgetting is to fall into Maya. Who is with us right now? Who is with us right now?

I know we are that but we live as if we are these tiny insects body mind zombie you see and yet he has given us his name which is a direct hotline to him which is him the sages have told us you see who are we praying to I don't know I wish I had better words is it getting somewhere when I say who is Is it we are praying to? What is this world in comparison to that? Nothing. You see one day in satsang it came. No. Did it come like this? That to say that an elephant on his trunk there's a tiny grain of sand. This entire universe is not even that tiny grain of sand for that god that we are talking about. You see, and yet this this hypnotic maya makes us believe that this is bigger right now.

I don't know, I wish I had better words. Is it getting somewhere when I say who are we praying to? What is this world in comparison to that? Nothing. One day in satsang it came: an elephant on his trunk there's a tiny grain of sand. This entire universe is not even that tiny grain of sand for that God that we are talking about. And yet this hypnotic maya makes us believe that this is bigger right now. So we don't live in that joy. We don't live in that wonder. We don't live in that awe because of rubbish which is all dead. It's all dead meat. It's all zombie stuff. And for the zombie stuff, who are we leaving? Are we realizing that?

So please, my children, I'm begging of you. You must stop making that mistake over and over, over and over, because this groundhog day otherwise we'll continue like this till we learn the true meaning of love which is love for God. Our life is very much groundhog day. If you haven't seen the movie, it's one nice movie. It's worth watching. Which is that till he realizes the value of love and not selfishness, till then the groundhog day continues. So it's a representation of our life actually. Till we learn that our life is to love God, this zombie life will continue.

May God have mercy on us.

Yes. May he have mercy on us. And he is merciful. The continuing with offering ourselves to him in spite of aridity in prayer is a very important part of the path. It's not always going to be sweet and nice. It's going to be arid, dry. It's going to be squeezing. It's going to take everything out of us sometimes. Other times it'll be really sweet and nice. He knows how to cook us well. He knows the recipe that is needed. And primarily all this roller coaster, my little understanding is that it's 90% about humility. I know it may seem uncorrelated but it is very correlated. The aridity in prayer is not because he wants to see us dry. It's because he knows we go become very special very quickly. So if we just constantly vigilant to our pride and our foolishness, then the roller coaster will not seem as difficult.

Cuz the amount of dryness father, of no love is just.

Humility. In fact, humility is a superpower in spirituality. It's a force multiplier. It'll take away all the garbage from our life. It will really clean up the road for God. If there's one thing that just cleans up the road for God, it is humility.

It's so impossible to capture the nuance of life in positions. I feel so special, beautiful, that I'm able to bring the words of the great saint Ganeshwar Git in satsang. And yet at the same time I feel so humbled in the process. I can't do the sage's words any justice. I can't share even 1% of his light. And both can be true together. The feeling of joy that God is using me in this way as an instrument, and yet the feeling of such sheer humility: I'm so humbled because the heart wants to share so much and it's so beautiful in the heart but I see the inadequacy, the limitation of these words. So then we have to return to his mercy alone and say: please bless us that all of us get a sense, get a sense of a sage, to actually meet the sage. When we remember a sage, when we invoke a sage, we actually invoking their presence in our lives. So we invoking that meeting. So may the saint who is alive in God's presence bless us with his mercy and may he bless this tiny instrument with the words to bring his light to all of you.

tiny instrument with the words to bring his light to all of you. Hands are up. Let's go quickly to Rabi. The way I said that, I felt like it's going to be that. So we just immersed in these bangas.

Namaste brother. Namaste. Am I audible? Yeah. I'm just thankful for translation of these Haripad abhangas. Actually it's very difficult for us to understand these because of language barrier. And there are many other reasons but we are very fortunate to listen these translations in the web as well as now you are explaining line by line. It makes full sense to me. And it's quite difficult even to understand abhanga also, but it connects to the heart so well. But this harat is so complicatedly merged with these lines and it is really giving so much of joy in understanding just when you are explaining to us. And maybe I wish that our lives will become patita pawana just by understanding these abangs and Harry Potter. And another observation I made today: you covered vast philosophies, two things, one is adwita vanta, so much philosophy you spoke today for it. And I seen many satssung, you never covered about this much of ground of adita as well as baktipad. I don't know how it cames to you, it's so wonderful. Shankara philosophy you brought it to the janadva, this bacti tradition and amalgamation of both. It's really very very interesting. In fact it is actually and the shankra philosophy as you rightly mentioned the summary of that is brahma jagatity ja brahana. You explaining so nicely and that understanding is directly going into the heart. Father please bless me that we will be understanding more and more about this Vari tradition and the abangs and meanings of it, and connect to so much heart. And may lord vital bless us. You are blessing us so nicely with these abangs and all. Thank you so much father.

So welcome. Thank you. Thank you so much. Thank you for your report. It's really touching my heart and I see the way you're deepening in your bi, and it really touches my heart also. And thank you for your humility because I know you're a big scholar when it comes to advita vidanta. So for you to make this report is very beautiful, very humble of you. So may God bless you for your humility and your faith and your devotion. Bless you. Bless you. So happy to hear you.

And may Radhani continue to bless you the way she is blessing you, and may you deepen in that practice and your love for her, which is really even outwardly it is apparent, that transformation which is happening for you.

Yes father and one thing that today also you cleared that out that when we are taking different names at different times there's some confusion in the mind it's all play of mind you clearly said that you take any name it it it is it doesn't matter so that's we are actually going on in the practice so I'm not bothering now whatever name comes to me Ram comes vittella comes Krishna comes we are enjoying it we are thoroughly we are thoroughly connected to father that's no No confusions in the mind for that. I'm practicing all names. Thank you so much for that.

Thank you. Thank you. Very good. Further down in this one, or maybe one of the abangs, Ganistra Ji says we must say Ram Krishna Harala Madhava. So a lot of sages have given us many beautiful names to take.

So Mira saying that Godavita I told you the same thing Ram Krishna Hara Mad. So our uh our delightful goodies keep growing by the day. It is just uh what we what we consume and we better consume the medicine. But uh God is blessing us with so much love and light that uh only only by his grace is um what is happening to us even fathomable. You know that uh we blessed with so much. We're blessed with too much actually. I hope we can all see that. You can all see that that God is just pampering us. He's just pampering us with so much of his love in all different forms and we must just be grateful and joyful with that.

Okay, let's go to Etien. Are you able to?

Yes, it's done. You hear me? Yes. Okay. So I I just first I wanted to say thank you for your help last time. Yeah. And and just to to let you know the same evening I I waited for that that man and he he asked for me to to pardon him and I asked him to pardon me and actually he said I asked for you your you to pardon me and I p pardon you and then I said okay That's good. And he and he said also I I was in the mosque and I had to pay for what I said. Something like that. It was not that clear but it was that sense. And so I just told him just know and and please because I I first asked him can we listen to each other? can we talk and listen to each other? And then he he said me that and then I told him, "Please just know I was never ever wanting to harm you in any way. I I did nothing against you any time on purpose. I may have hurt you, but it was never ever on purpose. So I I I am hoping he registered that since then. He's still avoiding me quite a lot but it's okay. I mean I just uh so that's it. Just I wanted to to mention that and then to thank you so much for having received me fullheartedly the way you did and talking of your own experiencing in such in in trials and that's very important and and this and saying this now about now I'm just caught by by you whenever I'm with you with your sharing because I really feel you are in the flow w with us in the flow of God. We are with you. We can be with you in the flow of God. We we can feel we are um uh blessed by him through you and with you and you are blessed by him through us and with us. And this is very very for me very a a very great blessing because I want to insist on that a big big uh hindrance on our way is is the distance we create with the guru uh because we put him in in a special place and you have been mentioning it many times. Um um so thus separating us from him and and and and and from ourselves also also. And so it's very beautiful the way you you you just enjoy the discovery. We can share and you share with us. You have you take you you use the the the satsang as it it is meant to be uh like a a a celebration of growing together in his light and I am very very grateful and very I'm I'm grateful for my gratitude even you know it's it's just. It just uh I we we are with you in the garden picking flowers, you know, and and this is just just just that's that's for me that's life actually. We we are we are um in in in God's garden and we don't we we we discover it and some are more aware of it and some less and some and and we the exchange is always fruitful and so thank you. Thank you. Thank you. Thank you. Thank you. and bless you and bless us and bless us uh deeply all of us and may the the the the the world sa just bloom this way just bloom this way just bloom this way without any any specialness without any specialness and thank you for being so curious and so uh loving for the the the the ways of the the great ones before us. Thank you for this. This is just because we are indeed in this paradise in this in this time where it's seeming the the seeming hell is is is helping us to discover how Blessed we are and how how we are given an opportunity to become many each one in in his special way. many blooming flowers. But but you inspired flowers, inspired flowers and you you are just opening so many ways for inspiration for all of us and and we are many and many of of will will take use it in the best way I'm sure. Thank you.

Thank you. Thank you. I'm also grateful to you. Such a beautiful report. What beautiful imagery you shared and you're absolutely right that like the world that we live in. You painted such a beautiful picture that it is God's beautiful garden and it is a living hell because of oppression and tyrannical people with power and this is not understandable by the Mayan you see and yet both are so true both are so true and in the same way all the like you mentioned so many different sages before us have shared the light And in a way the expressions are so different and yet they're really saying the same thing all of them. You see which so between all of these seeming dichotoies you see our our life falls into love with God and uh that love keeps deepening keeps growing. So thank you. Thank you for sharing your light in this beautiful way.

I'm I'm very very very grateful for your broad visitation of our blessing, a blessed time. Chad GPT is is contributing to to our enlightenment. Yeah, in because you're using it in just the way you do. And that's also beautiful, just how to discover how we can be inspired even being spiritual, a kind of spiritual tourists. If we take it to the heart, even spiritual so-called spiritual tourism, we receive so much from you because you gather it with your heart. So that's what I'm so grateful for. Because we see even in a very super apparently superficially oriented world where we can flow over the whole spiritual actuality in a few seconds or minutes, it is still possible to be quiet and to receive it. You show it to us and thank you for this and thank you for doing it with us this way because it is a fact that we contribute to it also by our presence.

This is very true. Very true. Thank you. Thank you. Thank you, my dear. Very good. Very good.

Okay, let's hear Georgie.

Hi, father.

Hello. Hello.

It's a little late to talk, I feel. No, you're probably tired now.

It's all right. We can start and then we see how it goes.

Yeah, I don't I don't think I know what to say again. Um I I have trouble um returning to God even during satsang and I feel narratives even about God are too much right now.

Hi father. Hello. I have trouble returning to God even during satsang, and I feel narratives even about God are too much right now. Yeah, the suffering is intense.

When we notice trouble returning to God, that means our intention is to return to God, and that is the first part of the return anyway. Because most of the time we, our intention is not to return to God. So if you're intending to return to God and we having trouble there, at least our intention is facing the right direction. I can take any situation into an optimistic situation for God.

Yeah. Sometimes maybe I should ask you because I'm so sensitive in the body and yeah. Sometimes I feel that that is a sign of being further from God. Because for example lately the things that have been happening they seem to be affecting the body so much and yeah. Sometimes I feel that if I was further along the path or something that it wouldn't be so tough on on the system.

Sometimes I feel that sensitivity in the body is a sign of being further from God. The things that have been happening lately seem to be affecting the body so much. Sometimes I feel that if I was further along the path or something, it wouldn't be so tough on the system.

You definitely have to read the autobiography of St. Terresa of Avila. She went through a lot of health things, lot of things in the body constantly. She died at one time also. Only God's grace brought her back. Don't worry. It doesn't mean distance from God. And every week I want you to put on one pound.

Father. Every week I should lose one pound and you should put on one pound. Both of us will serve our body better in that way. You take me selfconscious about my body now.

But it looks better today. You look happier today. You look in better spirits today than that time. See this. Like at least my jokes are working. Something is bringing a smile to your face. That's good.

No, if my jokes are working then we are not. So that's my barometer for all my children and how they feel. My jokes are not, a single joke is landing, I know I'm in big trouble. No laughter is coming.

Compile. Did you just compile bad bad jokes collection from satsang over the years?

All bad. Let's just compare compile all of them.

That'd be good. Feel good satsang.

I just laugh at my bad jokes. I'm sorry because I feel that there's just so much gratefulness in the room today and I feel like I'm I'm not bringing that today.

No, no, not at all. Not at all.

But I am grateful.

I know. I know.

Yeah, I felt better for a few days. Then today I felt worse again. Sometimes I wish I wasn't so sensitive.

Sometimes there's not like, when we go through some things with the body and life situations, there are not necessarily answers that can immediately fix things, than something we hear conceptually. But just the blessing, the prayers, the attempt to raise our spirits a little more, that's all that can be done sometimes. So it's good to laugh at all the bad jokes in these times. If you just, if all of us just raise our spirits a little bit in joy for God, then Maya loses most of its poison. So sometime that raising of spirits doesn't happen with even spiritual sounding answers, just can happen through just being in a easy way with each other. Sometimes I feel it's best to just relax about how to find God now.

Love you, too. Bless you my child. Just to have a moment of laughter when Maya has a seemingly cornered in the world is a great great miracle. There's a great opportunity. It's very beautiful.

Okay let's end. So we just immersed in these bangas. Thank you. Bless you. Thank you. Bless you. Okay, let's end with Radish Sham Ji. Permission is still here. Such a long sute. Thank you. Thank you.

So many like I know this is not usual. I know many teachers will say no you must stick to one only. But many of their disciples then are not taking the name also although they know they're supposed to. So I'm feeling that many times perfect is the enemy of the good. And the biggest reassurance is that whatever name we may be taking, he's not missing it. We said uh Hanuman instead of Ram, Ram Ji will not hear it? Or we say Sitha instead of Ram, he will not hear it? That's not possible. So let's not waste any time in just this mental conflict about whose name should I take. But if one day it's coming strongly to you, just take and go with that. If two weeks later there's duality, just do this: because of that, don't stop taking the name of God. That's that's the thing. So many like I know many teachers will say no you must stick to one only. But many of their disciples then are not taking the name. So I'm feeling that many times perfect is the enemy of the good. If you can just continue with it then God will take care of it.

10 years worth of satsang is on this topic. Only the last four years is slightly deviating from that but still pointing to that. So anyone wants more information, 10 years of recordings, 2000 at least, that's right there. The most vivid image in the harat, the nonita which is fresh butter metaphor, works on two levels: the cosmic samudra mantan which is the churning of the ocean, there's a beautiful story you can look it up, and a village woman churning curds. Both are being pointed to here. Both extract essence from what contains it. Study is fine. Endless study that never becomes practice is churning without collecting the butter.

So in the explanation: I have lived on the lip of insanity wanting to know reasons, knocking on a door it opens, I have been knocking from the inside. We've known this for many years. The Zen tradition says the same: the ox you're searching for is the ox you're riding. The ox you're searching for is the ox you're riding. How to meet this ox. Which are the stories we can keep? Only those which glorify God and inspire us to praise him, to glorify him. So that's why for some of us it can feel easier. And when empty seems very difficult, then fill yourself up only with God. And he talks about that a little as we go a little further down. Isn't it explosive that every line can give us so much direction in our spirituality? We just have to follow. If you follow one line also, there's nothing else to do.

Can you say something?

Yes.

Yeah.

Right. Cuz sometimes I feel and not that I'm blaming you or or or the sages, you know.

You see, so he has said simply and he's talking to villages, this is 12th century. He's talking to people in a small village who were farmers and they were potters. And he's trying to explain to them simple: just churn and take the butter of the infinite. You seek mak anka of the infinite. And then I'm sure they would have asked him how should we do that? Let go of the stories that don't matter.

In one statement he has removed the gap between bacti and Ghana. In the framework of bacti he's given us the highest adic vantic pointer. Yes, let go of your stories or don't believe your next thought or remain open and empty. To remain empty is to remain empty of conceptual belief system. Isn't it? So he said so simply and he's talking to villages. It's 12th century.

So in all adanta we constantly talking about this: you must let go of the narrative. Leave the realm of perceptions also empty of narrative. You'll meet the infinite. 10 years worth of satsang is on this topic.

This is why we love drugs.

Say again.

This is why we love drugs.

We love drugs.

Some of us love drugs. Because we're blank, you know, no mind and then experience of God.

My feeling is I've never done so. I can't really say, but my feeling is that it doesn't offer true spiritual experiences. I feel that drug usage may offer maybe amplified visualization, amplified imagination, amplified everything, and maybe we feel like we are in the moment more and more. But I don't feel like it can give us a glimpse of atma da.

Yeah but this is.

Although many feel like it does, but I have no way to validate or invalidate that. And I'm not wanting to do any of those experiments. But it's a strong feeling I have.

You see, so if you say that we must not get into any narrative, don't believe your next thought, all these pointers are included in this. In this one statement he has removed the gap between bacti and Ghana. You see in the framework of bacti, he's given us the highest adic vantic pointer. Same like Soi, you may think and think and think 100,000 times you will not get it, you must follow the will of God.

So Ganeshwar Gi arrives at the same synthesis through bi through loving God. Then: unmanifest formless having no form yet from this source all of creation arises. Worship hurry. Isn't it quite something? Cuz what seems to be provided is intellectual categorizations and intellectual understanding. But the sage is clearly telling us that by thinking about it we will not come to it.

So Gandhi G says know this the four Vedas, the shik six six shastras, don't ask me which six they are, and all 18 puranas, definitely don't ask me what these 18 are, every one of them sings of har.

Now do you feel like a sage like Ganeshwar gi will just be speculating about this you see he has read he's a great Ghani at such a young age he left his body at 21 or 22 if I'm not mistaken. So uh like Adishankara himself he became a sage very very early. So uh he's not speculating he has churned through himself all the scriptures and he's brought out for us what is the fundamental essence of them. Uh and he's saying that the fundamental essence of them is that they are all pointing towards God and remembrance of God. taking God's name. Remembering God through taking his name harana, that is the very essence. Can you imagine so many scriptures thousands and thousands of pages so much complication and the sages in their kind kindness have brought it out, brought us to the simplicity of how to really apply apply it in our lives. You see like Lord Krishna took all the complicated upnishads and gave us the Bhagat Gita to make it simpler. Then Lord Jesus also did that the same. There were some 600 something laws that were there in Judaism and he made it simpler by giving us the commandments of love and he made the whole essence of it much simpler. Then the sages also in their mercy realized that even that is too much for us in the modern age. We have too much distraction. So how can they really bring it to something which can encapsulate it for us in a simple way?

And that is why many many many sages in India have said that in the current times that we are in which is called kali yoga then the chanting of god's name is enough to bring us to god. Just catch up with the chat transliteration.

So this statement echoes the vidanta sutra which is also called the brahma sutra. So vidanta sutra, brahma sutra. There are three elements in vdanta which is the opanishads, reading them is a lifetime, maybe many lifetimes project, understanding them is infinite lifetime project. Then the Bhagwat Gita, Lord Krishna making the message of the opanishads clearer so that we could start to get a sense of them. And then the Brahma Sutras which were very short aphorisms, and they were like people speculate that they are apherisms to be used by teachers of God so that reading the aphorism they remind themselves of the essence of the entire opishads. So it is said that if you read the short Brahma Sutras you can get an essence of the whole upnish. So Vanta sutra here is the Brahma Sutra. Brahman is known because all scriptures are consistent in this. The Vanta Sutra says this, that it has to be real, it uses scriptural dependence as the evidence of God. And that is beautiful evidence. But in satssung we have to go a step further which is to use our own heart inside, to use what atma is showing us as revelation.

So in Sikism the guru gran Sai draws from multiple traditions to point toward the one name. So Sikism is a great religion. In fact it is an amalgamation of the best in whatever religions were prevalent in those days. They have Hindu teachers, they have Muslim teachers, they have teachers from Turkey, they have teachers from all over. And they've taken the essence of everything that they have spoken and they've compiled the scripture called the gurug sahayah, which has all the beautiful knowledge which was available in those days by the greatest sages. So in the gurugans, they have said that the name is the most important.

Then he says churn the butter of the infinite. Let go of stories that don't nourish. Yeah. So we hear this in satsang: who are you without your stories? I would say let go of stories that don't nourish, which is how many of our stories?

All of them which are not with God in the center. Those are wasted. The only stories we are allowed to keep is when God is the protagonist, because they bring us to a greater love for God. But no scope for the mean. Churn and take the butter of the infinite. Turn and churn and take the butter of the infinite.

And he's told us how to do it. Let go of the stories that don't nourish. So beautiful. Don't get into any narrative. Don't believe your next thought. All these pointers are included in this.

It seems impossible to do.

Story or not? Good. You see that? If you see that as a story now let go of it. The mind will say okay now that's all I have to do, but also not that. We don't rest on any story. Yeah. Even you see even this one. Good. In this one statement he has removed the gap between bacti and Ghana. In the framework of bacti he's given us the highest adic vantic pointer.

Cuz sometimes I feel we're so spoiled with so many teachings and so many pointers and so many sat songs, so many prayers and guidances. Sometimes I just feel like it's too much. If I had maybe one pointer and I would like just dig the well, you know, maybe it would be easier sometimes. Oh, Ram. Okay. Oh Krishna on, you know, are so many so many things. Is it also like diluting the thing? Because also I heard you saying it's okay if you feel like saying Ram or Krishna at another time and it all leads to it all points to one same and God. So is it again another another story, no, another story?

We can look at this, it's a story, but we'll look at it. Now, when you enter the realm of spirituality today you enter a huge spiritual pharmacy or CVS, okay, huge CVS. And it's not just these but like YouTube is available, you do any search, there are 100 different options that come now. If you go to a CVS and you say I look for medicine, painkiller, you see you will see 30 brands. And nobody's saying we have to buy all 30 of them. So what is important? That's why I've been stressing on this very same point: that we are collecting the medicine, but what is the medicine that I'm taking today? So that is very important: what is the medicine that we are taking today?

Yeah, if it sits on the table and we don't have it in, so.

Yes, and also more more deviously by the mind, the collecting of the medicine can seem like we're taking the medicine.

We feel safe. Told us over many times that we must take the name of the Lord, so we may feel like now I've understood what Ganeshwar Ji said, is to take the name of the Lord, so I've got somewhere because of that. But we not yet taken it. So the following of it must be the actual taking the medicine. I am a disciple of Bhagan Namaharishi because I've read talks with Ramana seven times. Suppose somebody said: how many times have you really inquired, then self inquiry, left yourself in quietitude for 20 minutes, just asking yourself sincerely, when your mind comes who witnesses this thought? We have so much medicine, you know, all this medicine works.

So the shop is available to us but we can't blame the shop for stocking medicine. We have to see what is the medicine that we are most attracted to and take that. Because another trick of the mind would be: I come to the shop and there's too much medicine, that you cannot do here. That is just a mind trick, isn't it?

It's an excuse. Yeah. Right. Thank you.

So that's why my question always will be: what is the medicine that we are taking among everything that we have? What is it that we're taking?

So in the next one, hurry alone is the atma. Your individual soul and cosmic reality are one and the same. Do not set your mind on difficult paths in one in vain. In three words, ja shiva sam, Ganeshwar gi compresses the entire adita vanta teaching. So what does this remind us of? I'm looking at a vidant in Ganeshwari Ji.

In three words ja Shiva sam, Ganeshwar Ji compresses the entire adita vanta teaching. I am your soul. Yeah, there's a line. All of this is right but there's one line which is exactly the same which is the fundamental of advita vidanta. All correct it's not wrong. Ja brahma. Napara. No. Brahma. Napara, they're not different, they're not separate.

So exactly the same: when you say that the atma and the nirvana brahman there's no it is not different. That which resides in our. But the one who resides behind the door, the door that Ganeshwar gi is talking about, is the lord of this universe. The lord of all the universes. There's no distinction between jvatma which means which seems like an individualized consciousness. Jvatma it's individualization of consciousness. It is not an actual individualization. It is a individualization in the sense of its availability to us. So the statement which means that ja ja atma individualized and nirvana brahman which is prior to the birth of consciousness itself are not two, are not distinct, is the fundamental of adita vanta, you see. Because in dita it'll be said that they are separate and to say that they are one would be blasphemy. I I in my expression has become naturally more aligned to Ada Vanta. But Veda aa we'll talk about distinction and yet non-distinction. But fundamentally Ganeshwar Ji is telling us that the very lord who lives in our heart is the lord of everything, is the lord of all the universes. That is the very essence of ada vanta, you see.

So this is the maha tasi render read in Marati. If the ja and Shiva are already the same. Shiva why? So there are at least two ways of looking at Shiva. There are many ways of looking at Shiva. One is the great lord of destruction, of rejuvenation, the great lover of Lord Ram, Lord Vishnu. That's one way of looking at Shiva. The other is when the meditation came: what do you know when you know nothing? We wanted to call it the Shiva meditation. So that Shiva which is the nirvana itself, the birthing ground of all of consciousness. The highest Shiva. So there is no distinction between ja and Shiva. Ja Shiva Sam it. How do you say Sam? Is it Sam or Sam? Sam s.

Noati. Jama. I like it, some. Ja sama. Sama sama, it's okay, that's not the critical thing. But good to remember that mind creates all this duality, all this trouble it's a.

Okay, in Zen if you meet Buddha on the road kill him. The sweeter version of that is Thomas Kitting talking about contemplative meditation saying that even in your contemplative prayer if mother Mary herself comes tell her not now deary I'm in my contemplative prayer. What does that mean? Don't get confused by any distraction. Then we are in that holy stillness. Atma dashan will happen in a very different way that than we imagine. We are closer to him than our jugular ve, is the Quranic statement. Closer than the closest in more intimate than the most intimate.

And then the another explosive line which is GandV Ji's teaching is that har is wunt. Har is present and whole everywhere. Veunt is heaven. Where god lives is heaven. In all traditions heaven is where god lives. So all the names can be different into heaven. Vunt, golok, what are the other names? Swarlo, you can call it all of these things, but all these things are unimportant. Where God lives is heaven. Now remember where did he live?

Here.

Here. Very good. Who did he choose to live with?

The pandas. The ones who loved him.

The pandas. Remember we talked about the humble loving innocent devotey is very attractive to God. Blessed are those who are poor in spirit. Is he not poor in the Holy Spirit? That is a confusion we may have when we read that: it's like how can those be blessed who are poor in the atma. We can't, you can't be poor in the atma. Blessed are those who are poor in spirit mean don't think highly of themselves, who are humble, who are meek, who are sweet and loving and compassionate. So God lives over there. He lives everywhere anyway, but the apparency of his life with us is apparent only for the humble devotey, humble devotey, humble ghani, whichever way, humble lover, lover of God, truth, beauty. Yeah.

So when we pray to God, when we find his presence in our heart, then our worldly life also becomes a godly life, is redefined. Ve is not a place to go. It is the reality we wake up to. And we are promised this reality for an eternity. This is the only promise which all the sages, all the religions have promised: that even death will not take this away from us. If we learn to live in God's presence we will continue to live in God's presence.

Hurry fills everything so completely that there is nowhere hurry is not. Enough for today. No. Yes. One is one. No.

Okay. One.

Beyond the three gunas.

Hurry fills everything so completely that there is nowhere hurry is not. Enough for today.

Saguna niruna and that which transcends all qualities. Without hurry the mind goes to waste. So the truth is with attributes, without attributes, and that which transcends attributes and non-attributes. Nirguna Brahman, Saguna Brahman, and that which transcends both. That is the Lord. Without the name of the Lord the mind goes to waste. When we don't fill it up with God then our entire life goes to waste. Our life is a zombie life.

But this is where I would improve on the commentary: without hurry as the focal point, the mind doesn't dissipate, it holds us hostage. I don't feel like the mind goes to waste, it makes our life a waste, our zombie life. Every time, please trust me on this, every time you buy into stories of the me you're doing yourself a great disservice. Create great disservice. It may seem so right to you, but you're just wasting life.