Bhagavad Gita Ch11 part 09 on 07 November 2020

Full Transcript(Not Corrected)

OM VASUDEVASUTAM DEVAM KAMSA CHAANURA MARDANAM DEVAKI PARAMANANDAM KRISHNAM VANDE JAGADGURUM SARVO PANISHADO GAVO DOGDA GOPALANANDANA PARTHO VATSHA SUDHIRU BHOKTA DUGDAM GEETAM RITAM MAHA MUKAM KAROTI VACHALAM PANGUM LANGAYATE GIRIM YAT KRIPATAM AHAM VANDE PARAMANANDAM ADHAVAM We are meditating upon the 11th chapter of the Bhagavad Gita which is called Vishwaroopa Darshana Yoga. What does it mean? The vision of the Divine Lord in the form of this very world me, you, everything in this world is nothing but that Divinity. This is called Vishwaroopa Darshana. It is not like seeing some other object. There are billions of objects in this world. It is not that we are seeing God as something, one of them. He is everything. I am, you are, everything is nothing but God. But for that ordinary people cannot really have that vision. For that we should be very sincere and we should have the capacity. Then God will bestow His grace which He did upon Arjuna. But as we know, Arjuna got frightened. Why has he got frightened? Because this integral vision, this holistic vision is something extraordinarily difficult for people to hold. Srishti creation is fine. Stithi, that is maintenance, sustenance is also sometimes pleasant. It is not always present. I will come to that point very shortly. But destruction, death is intolerable for us. Why is it intolerable? Because of ignorance. What is that ignorance? When we see somebody die, something, especially human beings, especially people who are closer to us, especially, especially if I have to die, I am frightened. Why? For two reasons. I would say three reasons. First reason is that we most of the time equate whether we are going to be after death. That means we will become non-existent and that is not desired by anybody. Second reason is when we die, that means when this body dies, everything that we know, we are living on the memory. This is the most marvellous subject which I had dealt in some of my past classes very elaborately. Every human being is nothing but a piece of memory. Supposing you forget your mother, your father, who are you? You will have no identity at all. Or if you are a husband, wife, child, then you will have this identity. I am so and so because I am related to so and so. But if that forgetfulness comes, which is called amnesia, then people can't recognise their own family members, parents, children most likely because old age only it comes. And then if we cannot remember others, then who are we? Because I am the son of so and so, the parent of so and so, the friend of so and so, the citizen of so and so, the follower of such and such a religion. This is our identity. Including our devotional identity. I am the devotee of so and so. And I am a Hindu. I am a devotee of Ramakrishna Mishra. And when we forget, then remember, what is our identity? There is nothing. Because this body is always related either to the parents or the children or friends etc. etc. This is the first reason is that death is equated to non-existence. Second reason is whatever memories we have in this world and that is our particular, what is called private world, just like our dream, then that will disappear along with this fall of the body, not of the mind, only fall of the body. Third reason is even if we know that something is going to be, we are starting as it were with completely new type of mind and that type of mind most often remembers only I was born to such and such people, in such and such family, at such and such a time, a middle class family, Brahmin family, Hindu family, Christian family, etc. etc. Does that mean all the past memories are completely wiped off? Not at all. They will be there but we cannot access them unless we specially practice some type of yoga. So three reasons. Death is equated to non-existence. Death is equated to loss of everything that we are related with and the beginning of a totally new identity. So because of these three reasons, the laya, what is called the destruction is not desirable. We will discuss in course of our time. In our last class, we have discussed verse number 20. Arjuna is addressing Bhagavan Krishna, addressing him as Mahatman, O great soul, because he realized, previously he was thinking he was my friend, he was my Krishna, I loved him, he loved me, we are great friends, etc. But now suddenly, this same Krishna became Bhagavan. He bestowed that divine vision and Krishna disappeared and then Vishwaroopa Darshana has reappeared and so Arjuna was frightened. Why was he frightened? Remember, Vishwaroopa means Srishti, Sthithi, Laya at the same time. And as I mentioned, Srishti is fine, but Sthithi is not fine. Why? Sthithi means sustenance. Sustenance doesn't mean we are always happy. Most of the time, we are not happy. And even though most of the time we are not happy, most of the time we do not realize that we are not happy. We think we are happy. A simple example I am giving you. Suppose here is a man. He wants to enjoy bodily enjoyments. So he wants sex enjoyment. He gets married. Of course, there is companionship, there is love between two Jivas, but it is more a body relationship at the beginning than the mind relationship. So what happens? This fellow considers, now I am not one, but two, me plus my wife. Then as children come, one child comes, I am three. Second child comes, I am four. Third child comes, I am five. So he is expanding. His identity is expanding. And then he thinks, if I do not look after them, if I do not protect them, if I do not maintain them, then they will go to dogs, not knowing you have nothing to do according to their Purva Janma Karma, neither if they are destined to become billionaires, they will become in spite of you. If they have to suffer, they will suffer in spite of you. It has nothing to do with you. But we do not understand because of our egotism, the husband especially thinks, I am the protector, I am the manager, I am the ruler, and I have to work hard. So what happens? Early morning, he gets up and just pours with a piston a cup of coffee and then stuffs his mouth and with the coffee pushes it inside, rushes to the office, comes back at maybe 7 o'clock, 8 o'clock, 9 o'clock, carrying homework also in the laptop. Practically, most of the life goes like that. And then he says, I am a happy man. Is it happiness? For getting a little bit of happiness, this fellow is working worse than a donkey. Why do I say worse than a donkey? Because a donkey doesn't think of yesterday, doesn't think of tomorrow. You are thinking. Nowadays, many employees are made redundant. What happens to me and how much money I require in order to cope with the inflation. So much of fun. This is only one part. Diseases may come, accidents may happen, man may lose job or there may be rift between the wife and then himself. Family may separate. Anything can happen and unconscious worry is there. But he thinks, I am quite happy forgetting. Like that beautiful story, I told you, a man was walking. It is the most marvelous story. Probably, it occurs in the Mahabharata. He had to go through a forest. As he was going, suddenly he espied a tiger chasing him. So, he started running and he ran and ran and the tiger was gaining upon him. Suddenly, he saw a well and he did not think. The only way to escape is to jump into the well. He jumped and it was a very deep well, completely dry. What is called, once upon a time, there must have been some dwellings and that was dug. Now, it was abandoned. So, nothing was there. A branch of a tree was growing in between those bricks and a branch was jutting out and while falling, he caught hold of the branch and he was hanging. He looked up. This ferocious tiger was looking at him and he looked down. A seven-hooded serpent is looking up, hissing all the time. Then he saw two rats. One was black and one was white. What were these rats doing? Going round and round the wall of that disused well and every time it comes to the branch this fellow was holding on, they were biting it, nibbling at it, little by little. That means, very soon, he will be falling down. At that stage, suddenly, he saw that something was slowly dropping and he understood it. He stretched his neck, he stretched his tongue and then held. Suddenly, he found that there was a small drop of honey. So, what happened? There was a honeycomb there. It was abandoned long back but some honey was still being stored there. While this fellow was falling, after many years, suddenly, a chunk of, outer chunk of that honeycomb had fallen off and then the accumulated drop of honey slowly started dribbling down. It was very thick and that drop, this fellow caught with his stretched out tongue and then he tasted it. What happened? He forgot the tiger above, the serpent below and the mice going round and round, forgot the past, forgot the future and only said, ah, how tasty is this honey and that is the condition of each one of us who are roaming in this world of forest. What is the symbolism of this Mahabharata story? We are, the whole forest is nothing but the samsara. There are good trees, bad trees, there are good animals and ferocious animals, dangerous animals, wild animals and we are travelling and we are travelling in the deepest pain. What is that tiger? This is called old age and we are trying to save ourselves from it running away from it. In the form of cosmetic surgery? If there are wrinkles, there are Botic injections are there. Is the hair getting gray or white? There is blackening from there and plastic surgery This fellow to escape he entered into that well, what is that well? The well of Ajnana, pure ignorance and then there was a jetting branch, what is that jetting branch? Our present karma phala and then what happened? There was a honeycomb because of his prarabdha karma, there was a little bit of enjoyment and then that came to the fore and he looked up, he saw this old age, he looked down, there was a seven hooded cobra hissing at him. The cobra is called snake, it is called serpent, sarpa, sarpa means that which silently creeps is called sarpa, death creeps very very silently. So that represents death, that is what we are, Arjuna was Kalanala Sannibhani, we will come to that. So the tiger represents old age and this seven hooded serpent represents the death and what is that branch he was hanging? The present life and then what are the mice? One black and one white, white mice represents day time and night, black mice represents night time. So one day gone, a little bit of nibbling, another night gone and 24 hours gone, that means our ayurdaya ayur nasyati pashyatam prathidinam yathekshayam evanam prathiyayan tigatah kalah. So that is the Shivaparada kshamapana stotram, Shankaracharya has written a beautiful one, every morning we have to remember it, one day gone, another day gone etc. So this amidst all this, this ajnana makes him completely forget everything, that one drop of honey, a little bit of that sukha has mesmerized the man, he said how happy a person I am, how lucky I am to get a little bit of this one. So this is what happening to Arjuna, he could not stand because in such vivid vision he is seeing birth, he is seeing sustenance and he is seeing the absolute death, everything is changing, everything's identity is changing. So that is what we are seeing, O Lord, I am seeing by you is filled all the space between heaven and earth and all the quarters of the sky, O mighty one, the three worlds behold their marvellous and appalling form and what are they doing, trembling with fear, the space between the heaven and our earth is completely covered by you like Vikrama covers with three feet everything there, this earth also is covered by you, why? Because he is ananta, because he is ananta, nothing can be outside him, drishtva, this having seen, adbhutam roopam, this most marvellous form of thine, vishwaroopa and at the same time ugraha, terrifying, why? Because I can accept srishti, birth, I can somehow cope with the sthiti but death staring at me, right in front of me in so many ways that I am not able to stand, tava idam ugram adbhutam roopam drishtva, what is happening, O mahatman, lokathrayam praviyaditam, praviyaditam, terrified, quaking, shaking with fear, what? Lokathrayam, all the three worlds, all the created worlds, I am also in one of the created worlds, I am a jiva, I am part of the world, there cannot be me without the world, therefore I am also shaking because the whole world is shaking and that is the meaning of mother Kali when we see right, left, both sides, there is above hand which is called abhaya represents srishti and then the lower right hand side vara, okay, sthiti, I am alive, I want to survive, I want to enjoy, I want to avoid unhappiness, give me, I have so many desires, okay my son, you be ready but be prepared to receive, if you are not prepared through your actions, even if I give, you can't retain them but look at the left hand, one sword and one decapitated head, look at her face, her neck is bedecked with what? 52 skulls, 52 skulls represent 52 alphabet of Sanskrit language, that means this alphabet is the root of all sorts of knowledge, gnanam, that means you are gnanamayee, srishti requires knowledge, sthiti requires knowledge, samhara also requires knowledge but knowledge nothing is waste, nothing can be destroyed, everything is my own manifestation like we create our own dream world, a whole world in our dreams, it is not a dream world while we are dreaming, it is a waking world while we are dreaming, when we come out, then only it becomes a dream world, naturally when we see death, destruction, suffering, we are terrified, continuing, prudhrādhityā vaso eca sādhyāḥ viśve aśvināhu marutas ca uṣma-pās ca gandharva yaksāsura siddha-saṅgāha vīkṣaṁ te tvāṁ viśmitās caiva sarve, earlier lokatrayam pravyaditam, a whole world is afflicted with indescribable terror, sorrow, they are all shaking, so can you go into a little bit of details, oh Arjuna, yes, I am telling you not only human beings, not only animals, not to speak of even great people, even Rudras etc., that is being described here, 11 Rudras, Aditya, 12 sons, what are the 12 sons, I hope you remember, every month the son has a different form, for 12 months, whatever the form of the son, he is called by 12 different names, this is called Dvādaśa Aditya, so 11 Rudras and 11 Rudras, they all coalesced and became what we now know as Shiva, so the Vedic gods Vishnu and then Rudra, they have coalesced and became one single God but with 3 functions, Srishti, Stithi, Laya and respectively called as Brahma, Vishnu and Shiva, so 11 Rudras, 12 Adityas and Vasavaha, earlier we discussed, do not forget where, in the 10th chapter, 8 Vasus, then Sādhyāha, some kind of celestial beings, Vishve, that means numberless celestial beings of a different type, then Aśvināhu, these 2 twins, Aśvinis, they are called the presiding deities of medicine or health, then Marutaha, different types of winds, 49 different types, how do you know sir, 49, I don't know, it is the scripture tells us, so I know, then Ushmapaśca, what is this Ushmapa, this means our own ancestors, then who else, Gandharvas, Akshas, Asuras, Siddha Sangha, Sangha means a group, all these people in countless groups, they were also beholding you and they are quaking with fear, remember Kata Upanishad as the Vajram Udyatam, as if God has, Brahman has raised a tremendous Vajra and out of fear Surya is shining, the fire is burning, the wind is blowing and Mrityu Dhavati Panchamam, Mrityu also is performing its death, that means he is maintaining, Brahman is maintaining the whole universe, for maintenance he has to protect the good people and punish the wicked or evil people and for punishing he requires weapons and for rewarding he requires to give boons, so Lord is having hands of, boon giving hands as well as punishing hands, what are the boon giving hands, Gada and Padma, so he will touch with them and then whatever the man most likely to desire that will be fulfilled, so Gandharvas, Akshas, Asuras, Siddha Sangha, groups of them, what are they doing, Vikshantetvam, they are looking at you, who is telling, Arjuna is telling, who is reporting, Sanjaya is reporting, what Arjuna was seeing, Sanjaya was seeing, that was the gift given by Veda Vyasa to Sanjaya, he was sitting at Hastinapura and he was giving this beautiful description, that means Bhagawan, Vyasa Deva also is an incarnation of Vishnu, so out of his grace he had granted him whatever Arjuna sees, you will also see, so that you can report what is happening, so what are all these people doing, Vikshantetvam, they are all looking at you with unwinking eyes and then what is their reaction, Sarve Vishmitacha Eva, they are all wonderstruck, they became completely mute, they are unable to describe what they are feeling because their mind also is in a whirl, what is this, what is this, I don't understand this at all and at the same time they are experiencing it, quaking with fear but they are also surprised, wonderstruck, why are they wonderstruck, can you say they are both wonderstruck and at the same time they are terrified, yes, because they are wonderstruck because, let me give you an impromptu one imagery came, supposing there is a huge tiger is coming, running towards a village and it is about to attack but at the same time there is a most precious golden diamond studded golden necklace in its hand, in its, round its neck, necklace, now you see, oh my God, this hope, if somehow, if I can get that chain, I would be most lucky person but if it gets me, then I am done for, anyway what am I talking about, why this imagery came, because in Panchatantra there was a story, I hope you remember and this greed is always very bad, so what happened, there was a village, outside village there was a small river and in summer season it becomes very muddy, so one day one old man was trying to cross this one, suddenly he saw, he was terrified, there was a old tiger and it was holding a bangle, golden bangle and naturally this old man was frightened but the tiger was telling, you know, dear man, now I was a sinner, how many people I have killed, now I regret, why did not I take God's name, by the grace of a Mahatma, I got upadeshan and from that time onwards, I gave up killing completely, now I am only trying to do some charity, so when I killed people, I collected a lot of these valuables and I have given away lot of them to people, so do not fear me, approach me, because I cannot move because of my old age, I am incapable of moving, in this I am stuck here, you have nothing to fear, just take this one and you will bless me that in my next life at least, I must become a devotee of God, so this old man, he was completely overpowered with greed and then the tiger had spoken so beautifully, so sweetly, so he thought, I see the tiger is old and it is telling truthfully, it confessed also, I killed so many people, so no sinner is going to do that, must be very sadhaka tiger, sadhu tiger and then approached, as soon as he came within striking distance, simply it called out and then went on eating this, so what am I talking about is Arjuna's condition, other people's condition, Srishti is wonderful, Sthithi is also wonderful but Laya is frightening, so at the same time there is so much to appreciate, to enjoy and there is so much also to be frightened of, that was what this Arjuna was trying to express through this, really it is difficult to express. Further 23rd verse, Rupam ahatye bahu vatra netram, maha bahu, bahu bahu rupadam, bahu dharam, bahu dhamsra karalam, drishtvalokaha, pravyadhitaha, tatha aham, same thing is repeated, we don't need to go deep into it, what he said earlier, everywhere I see your heads, your hands, your feet, this and that, he is repeating, why is he repeating, because he was struck with wonder, when we are struck with wonder, our mind also becomes stunned and we go on repeating the same thing, so what is he telling, beholding thy great form oh mighty lord with myriads of mouths and eyes, with myriads of arms and thighs and feet, with myriads of bellies and with myriads of terrible tusks, the worlds are affrighted and so also am I, earlier he said, all the three worlds are quaking, shaking with fear and he is telling, I am also part of the world, I am also along with others, siddhas, akshas, asuras, gandharvas, etc., rudra, vasus, asvinav, marutaha, mayans, aksha, everybody I am also quaking, why, because this is called integral vision, this is called what scientists call now holistic vision, any destruction, I am giving a small example, they found out a mighty forest fire, millions of trees, millions of creatures have courted death in course of a few days, from superficial point of view, such a thing could only be a great disaster but look at it from there, new forest comes, new plants come, the whole thing is renewed and there is a new life comes and maybe myriads of new species will come out, all this creation is possible only because of this destruction. I will also tell you what Stephen Hawking had found out, he was the man who predicted the existence of the black holes, what is a black hole? Any body, however huge it is, like our sun, etc., approaches within its gravitational power, simply it will disintegrate and get destroyed, so it was a puzzle for the scientists for a long time because science tells matter cannot be created, matter cannot be destroyed but how come you are a scientist, one of the greatest physicists in the world and you are claiming that without anything the whole thing is completely disappearing and an American scientist had to fight with this Hawkins for more than 30 years and in the end this Hawkins was made to accept, yes, I am wrong, you are right. So what did they discover? This black hole swallows up everything, destroys everything only to create everything anew, new stars are born, new worlds are born, everything brand new, one side destruction, another side and that is what our srishti sthiti laya is like a circle, every point of the circle is the beginning point as well as the end point, so that is why it is said if somebody is born he is sure to die and if somebody is dead he is sure to be reborn. So Arjuna he who is born is sure to die, when the moment the child is conceived already death started slowly, every change is death, a baby is dead, an adolescent is there, adolescent is dead, youth is there, youth is dead, middle aged person is there, old age the person becomes old age and youth is dead, thereafter the death of the body occurs then there is no old age but as physics tells us it only goes back, it reformats, recombines in new ways according to our karma but death is a terrifying fact even for us, that is what Arjuna is telling here that I see you, roopam mahate and seeing this form all the three worlds are completely shaking and pravyadita, vyadita means churning as if there is a big rod called this knowledge of death and it is making me paste, making me paste, making me powder that churning is going on, that is what is happening. So what is the description that you have got, your form is great, great, how great? The whole universe and then what is it consisting of? Look at this universe, the tree has a body, an insect has a body, a plant has a body, an animal has a body, a bird has a body, a mountain has a body, a river has a body, it has an origin, it has a sustenance and it is death. Now tell me what is the birth of a river? It starts with a few trickling drops in the Himalayan mountains and other mountains and as it flows it gathers more and more and it becomes mighty river, then it approaches its mother, who is its mother? the ocean because the river has come from where? From the ocean. When did it come? The eternal free distiller called the sun lifts up the water, separates the salt and then carries it far away and on the highest mountains is pouring practically non-stop and the water comes down trickling, becomes a stream, becomes a small river, becomes a bigger river and finally joins, the cycle is going on, the seed is there, the plant comes, grows into a tree, goes back to the seed, gives seeds and dies, everything janma and sthiti and laya going on and on. What are we talking about here? In this whole universe whomsoever you see, you see a bird, it has got a head, it has got eyes, it has got its wings or hands, it has got its legs, it has got everything. This is what is telling bahu vatra, so many mouths, so many eyes, so many hands and bahu bahu oorupadam, thighs and legs, bahu udaram, everything has got a stomach, bahu damstrakaradam, you just see the dinosaur's edge, a huge mammoth, a mammoth is a huge what is called ancestor of our elephant, mammoth and a mammoth tiger, terrible, you have to see practically one inch huge very powerful teeth it has got because they have to eat, so you will see all these things. Having seen this one, the whole world is quaking with fear, frightened, became stunned, unable to even to think, much less to speak out and oh lord that is also my condition. Now we will go little bit into philosophy, all the mouths are yours, now the mouth has got a tongue, what is the function of the mouth? Mouth has got two functions, one function is to eat and with the tongue it tastes, that's why it is called rasanendriya, what is the second fact of the mouth? It is chewing, talking, second function of the is talking, what is the first function? Chewing, swallowing, eating, now if somebody says I love fish and a fish heard it and says govinda, govinda because after few minutes I am going to disappear, check, check it is going on. So everything that is born either covid eats us up, tiger eats us up, a small virus eats us up or somebody kills us, ultimately we are all subjected to the eating of by what is called small creatures and they decompose us, when a body is buried in the earth what do you think it will remain like that? It is eaten up, it is decomposed, this recycling process is going on and on and on. So what are we talking here? The Lord's mouth represents the time principle. Remember Ramakrishna had a vision, he saw a beautiful young lady, she is Miss Universe coming out of the Ganges, presently Ramakrishna found, presently means what? Within the twinkling of a second she came out, she was a young lady, she was with child and she gave birth to the child and she was suckling the child with the greatest love in the whole world and next second that lady took up the baby, put in its own mouth, kacha, kacha, kacha and then swallowed it and went away. The Divine Mother represents srishti, sthiti, vinashanam, shakti, bhute, sanatani, gunashraye, gunamahi, narayani, namostu, how does she do it? With sattva guna srishti, with rajo guna sthiti, with tama guna laya, it is going on, not only it is going on, we are all born at a time, we all live for some time and we all die at the same time, no sir, every creature is born individually in its own time, remains there and then its end will come, a mosquito perhaps lives only for 3 or 4 days. So what are we talking about? The Lord's mouth represents what we call time principle, how do we know? Because birth comes in time, sustenance also is we live for some time and then in course of time, that means let us say in another say 10 years time or so, this swami, the Atmananda's body will not be there and so if somebody says, I am an astrologer and I can tell you, you are going to die by before 2030, I will not give him anything because I also know because I may not live that long. So a baby is going to be born a trillion billion years later on and I can predict however much the science may advance, say after 500 years, the baby is not born but the baby is also dead after trillion billion billion years plus 500 years, the baby is gone. In time, in future, Srishti is going to take place, creation and everything lives according to its own species and after that time goes back again to be reborn again but it is a frightening thing. So Lord is the Srishtikarta, Lord is the Sthithikarta, so Srishtikarta is called Brahma, sustenance is job is done by Vishnu and the destruction means giving, trying to give a new body is done by Lord Shiva. You must have heard Rudram, Namakam and Chamakam. What do we say, Kaala Agni Rudraya Namaha, Neelakantaya Namaha, Mrutyunjaya Namaha, Sarveshwaraya Namaha, Sadashivaya Namaha, Sriman Mahadevaya Namaha, Mrutyunjaya Namaha, Kaala Agni Rudraya Namaha. Now Krishna is manifesting in the form of Kaala Agni, what does Agni do, burns anything that comes near to it, Kaala means time itself is the fire which kills everything. So everything has got a beautiful aspect, terrible aspect, happy aspect, unhappy aspect, so everything in this world, every single object in this world had to go through these pairs of opposite, so that is why we have to appreciate it, Vishwaroopa had to be appreciated, we have to accept birth to accept death, accept Mangala, accept death also as Mangala, growth is also auspicious, decay is also auspicious, health is auspicious, disease also is auspicious, union is also auspicious and separation is also auspicious. Remember this story, Sri Ram Krishna tells Lord Shiva and Parvati were sitting on Kailasa Parvatha and suddenly Parvati Devi heard boom like that, she was startled and then she asked Lord what is it, Ravana is born, after a billy second boom, another sound, what is this Lord, oh Ravana is dead, so for us we may count in 50 years, 100 years, 500 years, that has no meaning because no guarantee is there first of all and there is a mosquito, how long it is going to live and a virus, what is its longevity, trying to find out, therefore there is a beautiful what I call incident in the life of Swami Vivekananda, he went on a pilgrimage to Kshir Bhavani, he saw at that time, now they reconstructed it, at that time when Swamiji visited the whole temple was in ruins and who ruined them, Muslims ruined them, then he felt very bad, his conscience stung him and said mother had I been there, I would have given the blood of my heart to protect you, a thunderous voice came to him, unmistakable voice, is it you who protect me or is it I who protects you, Swamiji understood, the whole thing, who constructed the temple, mother, who destroyed the temple, again mother, so everything is happening, Srishti, Sthiti, Vinasha, Naam doesn't apply merely to living creatures, non-living also, mountain was not there, it will come, live there, forest is not there, it will come, it will grow and it will die, a desert was not there and then it is born, it grows, a desert also will come to an end, many Israeli scientists are turning how to greenify the deserts because it is a matter of humanity's survival now, tremendous research is going on and we are sitting here in our own like frogs in the well and not understanding what is happening all over the world, how many people are sacrificing their lives for the future welfare of the world, devoting their whole lives to discover new ways of cultivation, new ways of agriculture, new new products which will give more protein, more nutrition and less time, plenty of yield etc., otherwise humanity is doomed as it is growing now, even they say by 2050, wars will break out about land because of food and about sustainable, potable, drinkable water, Swami Vekananda, he has had that tremendous vision, then he wrote out from the mouth of the Rishi, this poem had come out in English language, what is that poem called, Kali the mother, we get it in the fourth volume of the complete works of Swami Vekananda, you better go through it in future, what has Swamiji written, the stars are blotted out, the clouds are covering clouds, its darkness vibrant, sonent, in the roaring whirling wind, are the souls of a million lunatics, just close from the prison house, wrenching trees by the roots, sweeping all from the path, the sea has joined the fray and swells up mountain waves, to reach the peachy sky, the flash of lurid light reveals on every side, a thousand thousand shades of death be grimed and black, scattering plagues and sorrows, dancing mad with joy, come mother, come, for terror is thy name, death is in thy breath and every shaking step, destroys a world for earth, thou time, the all destroyer, come, oh mother, come, who dares misery, love and hug the form of death, dance in destructions dance, to him the mother comes, what a mystical poem, what was Swamiji trying to tell, our everyday life, mother Kali comes as Abhaya Pradhani, as a Varapradhani and as a Layapradhani, she comes but we are not able to recognize that, we are able to recognize only this one and nothing else, so we have to understand that, come, oh mother, come, every shaking step destroys a world for earth, there can be, I have not come across a more descriptive expression of life of insect or man or bird or plant than this marvellous something, it is a mystical poem, it has not sat down and thought about it and wrote it, it is nothing but Pralaya Kaala, that's why when you see the figure of Nataraja, that is called Pralaya Thandava, Pralaya Nachan Nachalo, oh lord, you are dancing in tremendous joy, this what dance, joy of destroying the whole world, what does destruction mean, the lord is giving those who have completed their Karmaphala, he is giving them liberation, those who are yet to do, he is giving them new bodies, fresh bodies, new opportunities, that is called Pralaya Kaala, that is why Kashi is supposed to be the Mukti Kshetra, Vimukti Puri it is called. Further, this is why Arjuna was terrified, Shloka 24, Nabhasprisham Deeptam Aneka Varnam, Vyattananam Deepta Vishala Netram, Vishvahitvam Pravyathitham Taratma, Dhrithim Navindami Shramancha Vishnu, when I look upon thy blazing form reaching to the skies and shining in many colours, when I see thee with thy mouth opened wide and thy great eyes glowing bright, my inmost soul trembles in fear and I find neither courage nor peace, oh Vishnu. Again Arjuna's experience and that means if we are given at any time by the grace of God, this kind of vision, that would be worse experience and worse expression than Arjuna. At least he was able to see by the divine grace, otherwise he would have fainted away. He did not faint because God has given him some power to withstand it. What is he telling, Nabhasprisham, Nabha means the sky, your form, your head is touching Deeptam Aneka Varnam and it is burning bright, Aneka Varnam, of infinite number of hues, colours, Vyattananam, your mouth is as widely open as the sky itself, why, you have to swallow everything. Deepta Vishala Netram, your eyes are so wide but they are burning like mother Kali's eyes. Dhrithvam, having seen you, he is experiencing, expressing the same thing which we saw earlier. Pravyadhita Antaratma, my whole mind is shaking with indescribable fear. Dhrithimna Vindami, Dhrithim means I am almost at the edge of my capacity to hold on to look on at you. I am losing all my will power, any time I might become unconscious. With shamam cha, O Vishnu, that peace of mind is long past, it has disappeared, O Vishnu, that is what he is telling. I will close this talk and recollect it tomorrow morning a little bit. Swami Apoorva Ananda was a disciple of Holy Mother and when he was a young boy, he was so devoted to the Holy Mother, one day Mother allowed him to sit by her side when so many male devotees were allowed to go and have her darshan and touch her feet. So he was sitting and he was experiencing. He saw a frightening scene. He saw Holy Mother's one eye was burning like Mother Kali's eye. You will notice Mother Kali's eye will be reddish in general. So it is burning and he said, I could not stand it. I saw the Divine Mother Kali. This is Mother Kali. Holy Mother out of her grace had granted him this particular vision, knowledge, eye and Kali are one and the same. Same thing she admitted to Shibu, Shri Ramakrishna's nephew who really loved Holy Mother and was totally devoted to her. So what are we talking about? So Arjuna was having the vision of this universal form and some part of it is very pleasant and other part of it is terrifying and he is describing it and what is going to happen. We will take it up tomorrow onwards. Om Vasude Vasudham Devam Kamsa Chanuram Ardhanam Devaki Paramanandam Krishnam Vande Jagadkurum May Shri Ramakrishna, Holy Mother Sharda Devi and Swami Vivekananda bless us all with Bhakti.