All of us have put in enormous years of sadhana. What would you consider the preceding stages to devotion without which you wont understand much of devotion at all. What would be the preceding stages. That the divine is omnipresent everywhere, this awareness has to precede the development of the attitude called devotion, that is what we discussed when we talked about viveka. Not only HE is omni present, we also know that HE is the owner of everything here. There is nothing you own, everything is owned by him. That leads to non-attachment to everything else other than him, that is vairagya, this is another step that precedes devotion. We also understand there seems to be a total interdependency between God and Nature and we are part of nature. One is dependent upon the other. Nature, prakriti and purusha are interdependent, one doesn't exist without the other. Then there should be a feeling of craving to reach, then only we get devotional attitude, craving precedes devotion. In our manual also we have put craving in third knot, actually it is a stage that comes before. Now I would try to concentrate on many aspects of bhakti, which can be considered as buffer points, a very large gap is there between the second knot and third knot. It is a steep rise. It is not as though once one knows these preliminaries, he become devoted, one requires to be pushed several times, the reason for that will be dealt with later. If we have these five basic prerequisites with us, that enables us to move slowly from the lower plane of consciousness to the upper plane of consciousness, till that time the talk of movement of a man being lifted to the upper plane of consciousness does not hold water. It is not that easy, he has to know these things, it has to be realised, so first journey in the first and second knot will be very clear, then only you can say the flow is towards the upper portion, he is trying to become superconscious, conscious of something more than him. In the center of devotion, we have pointed out in the "Path of Grace" what we develop is a single pointed orientation towards the divine and that also helps us to have goal clarity, actually these two concepts are inter linked, unless the goal clarity is there you won't be singly oriented, unless you are singly oriented you do not get goal clarity, it is a vicious circle we get into for various reasons. Whatever we have here is an emotional devotion to start with till we get into the state of what we have depicted in our chart as guru citta avalambanamu, that is trying to take the consciousness of the master as your own consciousness, here we are at a point in the pind desh where it is all emotional and it is because it is related to the elements to the earth and the water and it is the wood that is being fired, we have not come to the stage of phosphorous being burnt, that stage comes much later, now these are all the abstract concepts, I tried to analyse to the extent that I can about the type of bhakti that we have got, that depends upon two things: what is your goal, what type of man are you, what type of man are you, what is the goal. We can have adyatma bhakti, we can have adi bhoutika bhakti, we can have adi daivika bhakti. When it comes to the atma jnana about which master talks much in Reality at Dawn, you have got the jnana, karma and bhakti related to the adhyatma aspects but our problem is not that, our problem is entirely different, by nature some of us are godly oriented, by nature some of us are asuric oriented, Asuras are also capable of having bhakti, they have exhibited their capacity for bhakti perhaps much better than than many satvikas, there is something like a daivi bhakti as well as asuri bhakti. Asuri bhakti is for possessiveness, try to get as much as I can out of it. Any person who goes to god and then asks for something, he is almost an asura, Any person who goes to god and says may I be of any service to you is the person who is divine, which one are you, what exactly are you seeking. We can classify ourselves based on the guna trya vibhaga as lord Krishna put it, either as satvik, or Rajasik or tamasik. The satvik way of bhakti is different from the rajasik way of bhaki which is entirely different from the tamasic way of bhakti. Bhakta Kannapa despite all the representations and all the literature that is available is still tamasic bhakti, majority of the people who do karma, yajna, yaga or puja are people who are rajasic, people who meditate are people who are satvic, this point has been well brought out in Bhagavad Gita by Lord Krishna, he differentiates, a man who meditates reaches me, the man who does yajna will again be born whatever according to his merits, according to his actions he will be born then he will reach me, he goes by the path of Raye and not the one of the sun Archis.

The type of bhakti you will be expressing will also be depending upon the classification of introvert or extrovert, introvert bhakti is different from an extrovert bhakti, manasika aradhana is different from trying to pose yourself as somebody great, you put on some robes and then present yourself like a bhakta put on a mala, perhaps take a tambura in your hand and then sing, these are all the extrovert activities whereas an introvert will not do that, he will sit in some corner of his house, he will think about God even if he were to say some praises, he will do it in his own way, he will not come out. Are you seeking social recognition or are you not bothered about it.

Based on the purushartas also our bhakti will vary, we have got four purushartas, Artha, Kama, Dharma and Moksha. An Artharti Bhakti is entirely different from a kamaarthi bhakti which is entirely different from dhramarthi bhakti and which is totally different from the mokshaarthi bhakti. So which one are you, what are you seeking, are you seeking money, are you seeking fame, are you seeking pleasures or are you prepared to surrender totally to the divine, liberate yourselves from all this, so which one are you, it is a fundamental question you have to put to yourself. At various stages of life we have got various demands on us, social demands are there, personal demands are there, certain times your position is such that you seem to be compelled to seek some artha. Do we yield to that or are we able to keep our goal, goal clarity. Is it possible for us to ignore those things, suppose you are seeking keerthi, dharma keerthi, nothing wrong in asking for that, Shibi did it, Bali did it, why not we. But if you succumb to that, Dharmarthi and the bhakti of that type of dharmarthi, is entirely different from moksha arthi. We are talking about a liberation in our system. We are talking in terms of getting into oneness with the Master, which has nothing to do with artha, kama or dharma, those three approaches are entirely different. Once we say we have come out of it, the adi bhoutika aspect of it and then we talk about the adi daivika concept of it, that is the worst problems we have got. In India that is our basic problem. Are we talking about a transient God, or an imminent God. Are we talking about the para or the antaryami. Ultimately it is the same God who is expressing himself in both the places but the approach is entirely different or are we asking for God with ashes smeared on his forehead, i.e. the various incarnations or in the vyuhas that is the cosmic order maintenance, which God are you seeking and to whom are you devoted. What exactly you want, this is a bit different from amurti, amurti bhavana is a concept where we are not having a murti but a cosmic principle in action, it is not a transcended para. The amurti bhavana, that is there is a power above me which is controlling the entire universe, samavarti concept, are we devoted to that or are we having the murti. A person who is going to be your saviour, your redeemer, a person who is going to do everything for you. If you look at this problem you will see that we seem to be confused about this issue in our system whereas we take Babuji as a murti also and a saviour, redeemer and also a transcended nothingness our goal towards which we are moving which bhakti do you have. I am putting more questions than answers because you are all senior people, you have been meditating, which murti or which amurti were you trying to have, are you clear about the three purushaaktas and I have nothing to do with them and want moksha only, are you clear about it. Based on that only is going to be your devotion. The maturity of devotion is going to depend on that. Single pointed orientation is impossibility with all these concepts. We said single pointed orientation towards the divine is what we should have. With so many concepts around us, how are you going to manage. How have you been managing? It is tough. My question is too tough but were you aware of this question in this dimension. Everyone says he is devoted to Master, in what way?

There are nine rasas, nine basic emotions santa, hasya, vatsalya, adbhuta, madhuirya, shoka, krodha, viraha and vismaya. These are nine basic feelings that we have about God. Wonder (Vismaya). That is a feeling you get when you are in the central region. You are really wonder stuck as to what it is. God as a person who can punish me is what most people can think of perhaps, krodha. The cry of God and Master when he says that he is in anguish, how many of you have thought it is the shoka rasa of God. God is crying, when a man says he is in anguish, God is crying and a Master says that he is really crying, have you responded to it, could you think of a kerchief that will clear of some of his tears, was that the bhakti that you were thinking about, santa is what we know, everyone of us experienced that peace, now and then we see the humorous way in which he answers, the hasya also we have appreciated. We can definitely be concerned with the joy of the Master as again that state I have written in "Path of Grace" in Central Region. The Hasya aspect of it comes at much higher state. I am still remembering Rajshekar Reddy's mother elderly lady, we went to Shahjahanpur once then she was capable of trying to see the Master as her child, Vatsalya Bhava was there. Devotion to God as your son, Can you think of that? As a father you can think of that. If you that about this, that image is still before my eyes. Some people get those emotions. They express it that way that is their devotion. If you have treated him as a child then what is that you try he gets from you? Vatsalya Bhava it is you who have to give.

Madhurya Bhava is of course most of us know in case of Lord Krishna that is the bhava majority of his disciples or devotees have. Now in which aspect you are trying to get devoted towards him? It's a practical question. Can we have all the nine? Perhaps, if you are capable of, yes. But do we have at least one? That is my question. Do we feel the pranks of separation from him, Viraha Bhava do we feel as he says everyone of us is trying to get back to the homeland. He has made some sentences like that in the essay. The message is very much there everyday we here. But did you feel that Viraha? Did you feel your being away from him? Were you restless to reach him? So which Bhakti we are talking about. Every one of this is a phase you have to go through. All these thoughts that I am trying to share with you are the stages we go through in devotion. So it is not one small center which we talk about. It is something that is there from top to bottom. The entire being has to be surrendered to him. Generally what happens when we try to develop love towards the Goal. What is your philosophical assumption? Do you think the Master was mad when he gave the system of nothingness How is it relevant to my sadhana? Whether God is noting or something. Why did he give that philosophy to us? The stages are different. Suppose we take the positon that our nature and God's nature are entirely different the first thing which can be noted is, there can be no yoga because union is possible between two similar things, if not identical things. If I am a servant and he is the lord and if that relationship was to be maintained forever how can there be yoga at all? So the bhakti in dvaita, dvaita is the philosophy where they connect the non-similarity nature of the God and the Atman. Brahman and the Atman are different except that there is a commonness of cit, otherwise there is nothing common. This is the most predominant feeling most Indians have. God is far too superior and I am far too inferior, there cannot be anything common between us. That is reason why yoga has never been popular. Because says I am going to be like him and no common man is interested in that type of thinking. Dvaita is practiced even by advaitins. All people in this country practices dvaita only. But when Master said that I make only Masters and not disciples he was only trying to tell that you and I are one, can become one. How do you respond to this concept? Are we looking at the Master as somebody whom we can never reach? With whom we can never have a laya? Put that question. Because when he and me are different substantially, there can never be a union, I can only be a servant of him, dasya bhava is the only thing that I can have, but if you have read his literature, he will talk about the stages. First we come to know as we have starting and beginning prerequisites where I am his is a feeling that we have got. We call it tasmai vaham, I am his, from that we move on to a stage that he is mine you see the radical shift, I am his to HE is mine tam i vasav, then we come to the stage I am him, there is no difference between Rama, Krishna and myself, I am The Krishan, I am the Rama, I am Babuji, these are the three stages in devotion we go through, basically these are the three buffers you have to go through, It is not as though Babuji Maharaj has not given this buffer information, he has given else where, all these things he has stated at separate places and we have to put it here to understand, that is not enough because that will not lead us to a question of action.

Balanced Existence will not come, an awareness that I am He is not going to make me any better so far as the world is concerned. We feel that we are the integral part of the divine, that is the further maturity to I am He, In what sense I am He?, as a part of his being I am He!, My hand cannot say it is not Narayana, It has to say only Narayana, If it has got a voice, it can only say it is Narayana, Which part of Narayana, then it will say the hand part of it, the right hand part of it or the left hand part of it, either this finger or that finger, So when we say that I am He, I am moving on to the concept of I am a part of his so the part whole relationship about which we talked in the second knot really becomes a experience in the third knot and further it moves on like that, these are the various shades and attitudes that we go through.

Now if it not going to be an interactive session and going to say this is what I practice I think I have to end up here because these are all the stages I have gone through personally which I have made notes so I thought I could share with you, but the main problem is one of whether we are clear about our goal, are we talking liberation, are we talking something else. I will talk about liberation and simultaneously I will think about prosperity, material prosperity this does not, one is a artha arthi and the other is a moksha arthi, so how are we going to reconcile the concept of flying with both the wings, this is another question that comes to us. Knowing the limits of the material and knowing also the un-limitedness nature of the infinite is the balance that we are trying to strike, about which I have talked about in balanced existence. There is a very delicate balance that we have to maintain. Now having come to know that He is the master, that HE is our guide that he is the person who is taking us to higher realms of consciousness, would you call this an enlightenment or not an enlightenment. It is a question that you have to answer for yourself. If I remember right long long back when I was in the mission, when kumaraswamy was a center in charge, I am talking somewhere about 1974 - 75, I had an occasion to talk to him then I said when we have found a Master who is leading me on the path to that extent I am realized and I went on further to say I do not recognize any person other than Babuji Maharaj that was the function on Basanth. I told that I am not going to recognize any person other than Babuji Maharaj for the only reason Lalaji Maharaj is merged in him. And I know only one person and he is Babuji, a statement of mine which has been misquoted and misread. I am least bothered of what they have done and what you may think, but basically we have got only single pointed orientation. I have three, one is my own revered father, who is the person who is guiding us in this particular path or the order in which we are, the other is the Supreme Personality and the third is Lalaji. Is Lalaji a realized person or not is a question if you can put, if Special Personality is the criteria for being realized, Lalaji is not. Because He was never a Special Personality, he is not a Special Personality, he will never be a Special Personality. His role as a Guru of Babuji Maharaj is well understood .He carved out a Special Personality, he is a maker of Special Personality, himself not one. This is a subtle distinction, we have got to have clarity on this. Is Varadachari an enlightened person or not? If you put this question, if you are going to give particular characteristics, that he should be a special personality to be enlightened, he is not and so are we. And therein lies the confusion of the president of SRCM. A bhakti problem only. It is a problem of bhakti that is there. We should know that realization is a matter of series of steps. We get enlightened as we move on and on. Every stage is a enlightenment. Every knot is a enlightenment. It gives us some knowledge about Divinity. Here comes this particular devotion, to be devoted to the Divine is an enlightenment of very high order. It is not the last but this devotedness will continue till the end .This one realization that we are having that we are devotees of the Divine. This feeling will continue till the end even when you reach the central region. Always we are devoted to him. At various levels we express, at whatever level we are, as an integral part of the divine we express. As we gain more and more depth in consciousness still we continue to serve him. Service to the divine continues, devotedness to the divine continues, devotion is not a stage we surpass at any point of time. You don't transcend devotion please kindly note. In Ten Commandments he says in the last stage in which devotedness will be there. You must have thought about it several times. If Devotion is connected with the third point here, then why is it that I should have at the end. Because that is our nature. That is human etiquette. We have to maintain that. We can never become totally Divine. We allow the Divine to function through us, through various stages .The Divine functions through us even now, even in ordinary man also divinity alone functions nobody functions on his own, but the awareness that the divinity is functioning is realization. That divinity functions through all is a fact. Awareness that divinity is functioning through me is realization. Do you see the point. At no point of time anybody in this world is working independently. Every person is working only with this impulse only or the elan vital of the divine. That is why we don't believe in a himsa for any creature. Because it is divinity in expression whatever expression it is, I may not understand what it is. It may appear to be horrible to me also. But interference with that is interference with God. This realization is what you get when you say that and we see the first sentence that everywhere it is that Divine, is not a statement, not a philosophical statement. It is not a metaphysical statement. It is an experiential truth. You feel so. You feel hurt when somebody says that he is going to kill the mosquitoes. But you may still do that. But please be aware of the hurt that you have got because it hurts that mosquito it also hurts you, then your consciousness has grown. If you kill it without any compassion then I think you have not really grown at all. You are self centered. The killing might still be there. The scorpion might be killed by you .But that hurt of the scorpion will also be hurting you is what I want you to appreciate. There is a vibration from you which responds to that, it almost says that I am dying. You also feel so. That is why as we grow further in the path we find that something is not a very desirable element there push it aside or just go away from that nobody tries to kill that he may kill. Even when he kills he knows he is hurting himself. This is what a sensitive feeling which I have personally experienced therefore I am telling you this. Suppose you are going to kill a rat in house, my mind will not accept it, my heart will not accept it. The reason for that is the expansion of consciousness. And you come to know that you are devoted to him and that's also devoted to him. It is performing its duty. I am performing my duty. I have no business to interfere with his duty. This is profound understanding in the Ahimsa. Think that we have to get to it, practicalities may be different, but even then you will not kill you feel bad about it. I do not expect you to construct a Samadhi to that rat you have killed, surely not, you will feel for it. This devotedness to the Divine increases the quality of your ahimsa also. One of the parameters I would ask you to keep in mind when you say you are devoted to the Divine have you got more of ahimsa or himsa with you. Artha being what it is, being a necessity for a social life, to have a family to support you have got duties to discharge, if that is all the purpose for which you are earning, it will not interfere with your mokshaarthi. If the arthaarthi in you is sufficiently moderated and you feel satisfied with that portion of the income which is capable of maintaining you and your family then I don't think it will interfere with your moksha. Only when you try to go beyond your limit, when you try to talk in terms of saving concept for you, and savings for a rainy day and you go more towards artha, it means to that extent your devotedness to the Divine is suffering. That is, you are not able to understand that you are a part of the Divine. And divinity will never leave you. My hand is so confident that I will not severe it. My leg is so confident that I will not severe it .Then why is it we as parts of Divine being, why is it we feel so. Because we are not aware of our being the body of the Divine. It is non-awareness or lack of maturity in devotion. I don't know if you are able to see my point in devotion. Devotedness is, I am devoted to him as a servant. I am devoted to him as a part, an integral part of his being. This also serves you. The hand also serves. Every limb serves you, every organ serves you. And we will not harm any one of them. We will not allow any thing to happen to them. We take sufficient precaution. If this is what you are doing with your body what will God do with reference to his body. He will definitely ensure that you are alright. This is the conviction that comes out of devotion. It is not a philosophical argument. Any amount of philosophy arguing for this will not convince anybody. But if you grow into that stage of devotion you will get it. Much worse is the case of a kamarthi. Kama is essential, restricted to certain needs, basic needs. And when progeny is there, there is no need for anymore carnal impulse to be promoted. That it will there you cannot help because you are an animal. Promotion of it is what I want you to resist. And that is why we said please don't see your TV's, don't go for cinemas, don't see the magazines. This is because you are promoting some thing which should be put under control. These things can be effectively done through our point 'A' and 'B' meditation, not when you indulge in them, but when you make a decision not to indulge in them, not to give any promotional chances for it. And if you then attend point 'A' and 'B' it will be effective. 'A' and 'B' are not capable of bringing any miracle. Many abhyasis write to me about this only. No miracle is possible. You must make a determination. When it comes to dharma you are much more in troubles. Because dharma appears to be similar to moksha. Our tradition has said if you do more and more of dharma karya then you will be entitled for more and more moksha. You get liberated. But there is no equation between these two. It is in that context only I started thinking in terms of Sahaj Seva Samsthan. It is a dharma that you have got to do. Let me do it for my Master's name. You can do it in anybody's name. But why do we do it in the Master's name it is that again I am trying to stress my devotion to him. I am trying to fortify myself. You understand logic of those two secular organizations. As I told you in the article of my revered father he talks against hospitals, he talks against educational institutions, talks about all social welfare measures because he is keeping in his mind Ramakrishna mission .I don't keep Ramakrishna mission in my mind. I keep devotion in my mind. I am not doing any service I am only trying to improve my quality of my devotion by this particular act. I am trying to strengthen my roots which alone will make me work out on my dharma much more seriously otherwise I will be wasting my time. Is it not a dharma karya to go to some temples, is it not a dharma karya to go to some rivers or do this vrata or that. All these things will come to mind. All that I will try to give a simple answer saying I will not bother about that and this is the true thing I am going to do. The dharma karya that we do is a dharma karya that we do, it is not a moksha karya. Duty bound we have to help people so let us help. So that is how we can do a samanvaya of these three purusharthas. Otherwise there is no alternative except to take sanyasa. The other way is to say I am not an artharthi, so I will not do any job. I am not a Kamarthi, I don't want to have any family. With regard to Dharma one can always say he has nothing to do with the society. And in case of a moksharthi he can go to the forest. This is what every sanyasi has done which we are not prepared to do because Babuji says in Gruhastha ashrama itself we can have everything. So the four concepts of a devotee, because people go to temples in such a funny way, people also go to temples for marriages, so these are all the institutions that are already there, which have recognized the need for such goals and they are catering to them. They don't say anything more. Go and ask whatever you want, he will give you that. Whether he gives or does not give is not a matter for us to discuss. The concept is that. Whereas we are asking only liberation and further on. And we keep them as single goal, goal orientation. This goal orientation is impossible without devotion. We start our training course always saying that we should have goal clarity. Such a goal clarity can emerge only in devotion. Intellectually we may appreciate. But you will not adopt. To appreciate a goal is different from adopting that goal. If you have to adopt that goal you must feel this. So we have to become mokshaarthis. Are we clear about it. If your bhakti is towards that then this Master becomes relevant. Otherwise any tribal deity is as good as this. And any vratam is as good as this. And where do people falter? If we look at it, when you are in dire need for help and you do not find anybody to help you and you seem to be getting sinking actually and you require somebody to help, when somebody says that to you, you go to this temple you will get that relief, you go to that baba he is prepared to help you, you will go there. That is, the much needed devotion to the Master and the goal is not there and you are succumbing to several things. If you don't succumb there are people in the house to succumb. You don't have to, either your wife or mother or father or children, they will give you suggestions. Why don't you go to this temple, why don't you go and do this, why don't you do that. I don't say you shouldn't do any one of them, but know your limits, are you just obliging them, are you sure about your goal and inspite of this you are doing this. There is no point in fanaticism. Many people confuse devotion with fanaticism. It is not fanatic. When the goal clarity is there and we know the means also and single pointed orientation to the means is there then it may appear to be fanatic to others, but in fact it is only determination. To be devoted to a single cause requires enormous determination on your part. You should be in a position to say 'no' to several things.

When we say no it need not be harsh. The rajasic type of devotion is what we want to get rid off in our institute actually, because the rajasic thing was connected with photographs, pictures, sculptures, garlands, prasads, all these things are connected with rajasic .The satvik thing is a pure simple offering of your heart to the Divine. To move to the satvik level of your devotion is not that easy particularly in this country where you are accustomed to so much of worship, so many forms of worship and so many people at your house are doing it and perhaps your neighbour is doing it and it is not all that easy. There is no point in getting into friction with somebody who is satisfied with tamasic or rajasic worship and saying satvik alone he should accept because his goal is not that. Only when the goal clarity is there then satvik worship is possible. Goal clarity of reaching the ultimate or seeking liberation, if it is there then you become satvik. All other types of goals that you have got, the artharthi, the kamarthi, and dharmarthi, these goals if present, then tamasic or rajasic is bound to be there. There cannot be any satvik thing about it. There is no satvik worship possible in these planes, either you have to resort to flattery or entertainment. Whether God hears music or not that I do not know but if you go to any temple you will see that you will hear only music with the only purpose of making God happy with it. That is the purpose but that is rajasic. We are asking him to play down, asking God himself to come down to a lower plane to accept this.

I am not here to contest the quality of bhakthi of Sabari whatever she had, and whatever Rama accepted, but that is tamasic. Trying to please the Divine with the uchista is definitely not satvik, that it is accepted by God out of vatsalya is a separate subject. We are not concerned with it, that vatsalya can also be tamasic is what you should understand. Mother's love need not be necessarily be satvic or even father's love for that matter. Many times that is tamasic or rajasic only. The love expressed towards children many times finds expression through a harsh ways which means only rajasic either you scold them or beat them or do something, which is all rajasic. You can also abuse God that is what Sishupala did and he was rewarded, rewarded by slaying is a separate subject, still rewarded.

As Babuji puts it devotion is not anyone of this notions, but is an association with the Divine. The sneha that we talk about, the friendship that we talk about, the Divine saying that we can do whatever we can with Him. No, it is a company. Any company with the divine is Devotion, that is why nine bhavas are accepted. Which bhava are you having, because none of us are having all the nine. None of us belong to all the three viz. Satva, Rajas Tamas all the three, but one is predominant. The other two will be subsidiary. If you know these aspects of devotion then I think, you can understand your meditations much better.

When you are in meditation and you get enormous number of thoughts, uncontrollable as it were related to various fields, related to these four goals only, either the artha, the kama or the dharma or the moksha. All the four are there. All the four are interplaying in the same meditation. One after the other they come, which attitude helps you, which attitude with the Divine helps you then? Which is the devotion you should practice? Out of the nine which one will you do? Nothing will work, all the nine aspects of devotion based on Narada bhakti sutras will not help. What helps? An absolute surrender is what we have to have, yielding to the Divine to whatever he wants and that is how the transition happens from Bhakti to Surrender. All these aspects of devotion are there, inspite of it we are not able to move forward. These three goals are there, moksha is what I want, these three things are pestering me. For various reasons they are pestering me, I have a clear goal clarity, I want to go only to the ultimate, I want liberation still these things are there, what shall we do. That is where we find the prayer meaningful, "I am yet but a slave of my wishes", because artaatrhi, dharmarthi and kamaarthi are only wishes. I seek justifiably or unjustifiably but I seek them. Whether I need it or not but I seek them. I seem to become a slave, you alone can save me. So it is that bhava of dasa as the advaitins state, that alone helps us. The bhavas or nine rasas talked about does not help us.

We experience the divine as santa also, agreed inspite of it these thoughts are there and Babuji says, "Ignore them". Why should I ignore? Because I accept Him as my Lord and there is no other reason. Since I have kept myself under His disposal and he is the Master and he says don't bother about and you don't bother about it. There is no other ostensible reason for it and that again anchors on the devotion to your Master. How much are you dependent upon Him consciously? How much of it are you dependent on Him unconsciously? Or how much of it only loquacious? Just a talk, you don't mean it. If you mean what you say then that particular suggestion must work. But most us do not mean what we say. That atleast is our stage. I am only sharing my earlier agonies. These are the stages through which we have come. It is not that easy.

Devotion is not all that easy. It is not that easy to accept a Master. Though everybody says he is the master and everybody says that they are dependent upon him. Is he, is the question? And so long as the Kartruta Bhava is there or the Jnatutra bhava is there, you are going to be like that. That takes to the first five of Adhyatmika vidya. The jnana and the karma must be left. Kartruta bhavana is connected to Karma while the jnatutra bhavana is connected to jnana. But Bhakti alone is the bhavana that we can have. Do you understand! That is why I started with Adhyatmika vidya with three things. Adhyatmika vidya can be done through karma i.e. action. I try to do by disinterested action things etc. disinterested or interested actions, all this must go. Disinterested action will help us in not forming the samskaras. There is a separate logic for that. But so far as devotion is concerned, if you think you are the doer then the problem comes. That is why He says," think that I am the person to do it". It is not a disinterested action, it is trying to become a part of the Divine allowing ourselves to be a part of the Divine for its purposes as he likes it, So there is no nishkama karma here. Please kindly understand it is not nishkama karma when we say that Master is working through me. Nishkama karma is a type of action when I am not interested in the results but I will do my duty that helps us a lot. But to think that Master is a person who is performing through you means that you have become a part of His, you are a limb of His, you are an amsa of His. It is a separate logic there that alone helps you to control these thoughts. That is why he gives a funny answer with some dialogue with some westerner, he says," think that they are my thoughts". He is very conscious in saying that. We must understand to whom He was talking to. He was talking to people who are indisciplined. That is why he said that it will work for some time. Don't try this forever. But when you are abiding at the stage of bhakti and when you adopt this, then naturally you understand that you get into a poise, an equi-poise. Your meditation matures, your surrender matures.

So the goal clarity that we are talking about is very tough goal clarity. We were not discussing this way earlier for the only reason that we were talking to freshers. For them there is no point in talking about all this. But the issue is what are you? First of all analyse yourself, what are you seeking and what type of man you are? On Purusarta vibagha as well as the Guna karma vibhaga, an absolute clarity is a must. That is why you find Gita very relevant to many sadhakas. But this analysis you have to do yourself. Whether you like food or not, whether you want food or not there is a particular time to take food is one way, ritualistic way called regularity. When you need alone, you eat is the wiser way. Which are you? I think I have put enough for you to thinking. It is for you to think.