Dakshinamurti Stotram Part 16 on 20 February 2021

Full Transcript(Not Corrected)

OM JANANEM SHARADAM DEVYAM RAMAKRISHNAM JAGAD GURUM PADAPADMETAYO SRIDHVA PRANAMAMI MUHURMUHU OM YO BRAHMANAM VIDADHATI PURVAM YO VAIVEDAM SHYAPRAHINOTI TASMAI TAMHA DEVAM ATMA BUDDHI PRAKASHAM MUMUKSHUR VAI SHARANAM AHAM PRAPADYE We are studying the third verse of the Dakshinamurthy Shlokam YASYAIVAS PURNAM SADATMAKAM ASAD KALPARTHAKAM BHASATE SAKSHAT TATVAM ASITI VEDA VACHESA YO BODHAYATI ASHRITAN YAT SAKSHAT KARANAT BHAVETNA PUNARA VRUTTIHI BHAVAM BHUNIDHAU TASMAI SHRI GURUMURTHAYE NAMAIDAM SHRI DAKSHINAMURTHAYE OBEISANCE TO HIM, SALUTATIONS TO HIM, SHRI DAKSHINAMURTHY BY WHOSE BRILLIANCE, WHICH IS OF THE NATURE OF EXISTENCE, WHO IS ENLIGHTENING, THOSE THAT HAVE TAKEN REFUGE IN HIM BY THE MESSAGE OF THE VEDAS, THOU ART VERILY THAT, AND BY REALIZING WHOM, THERE IS NO MORE RETURN TO THIS OCEAN OF TRANSMIGRATION. As we discussed earlier, the first verse expounds the nature of the Jeeva, each one of us. The second one, that of the Paramatma. The first verse tells about the nature of Tvam, You, the Jeeva. The second verse expounds the nature of Tattva, the cause of this entire universe. By the word cause, we should not mistake it is a real cause, it is only an apparent cause. Why? If this world is an apparent world, Mithya world, Mithya world can never have a Satya Karanam. We have to keep this always in the mind just as we, the Mithya, I, me in my dream world is as unreal as the world that I have created there. That's why upon waking up, the representation of me along with the whole world disappears upon waking up. But so long as we are in the dream and if we wish to live a happy life, we have to find out the cause. That causal relationship, cause and effect works only in the practical world which is also called phenomenal world, Vyavaharika Satya, not in the world of the Paramarthika Satya. Paramarthika Satya has no world at all. So that Gurumurthy, that Paramatma, he himself created this world. He himself became the Mithya, seemingly apparent bound soul. He himself assumes the form of the seeming Guru and he gives seeming liberation. These are all from the Paramarthika view. Never ever think that this is a seeming world. That's what Srinam Krishna said. So to say that this world is Mithya for a person who feels the prick of the pin is absolute hypocrisy. So, so long as the dream continues, that is not a dream, that's absolute reality. Only when we wake up, so when we wake up from this Jagrat Avastha, waking state, then only we have the right to say, but the fun of it is when we wake up from this world, there is not even a memory left out. So nobody is there to say, I was all the time a mistaken soul, bound soul, I was born, I was dead, that memory itself will not be there at all. Very interesting point, very subtle point, Sukshma Buddhi is necessary to understand this. Then Sairam Krishna says, that one who was born as Rama, that one who was born as Krishna is now born as Ramakrishna. Yes, who is talking? Paramatma is not talking. Paramatma with a name and form is talking. That is why Bhagawan Himself has clarified in the very fourth chapter of the Bhagavad Gita, Divyam, my Janma Karma, Janma Karma cha me Divyam, yo veti tatvatah, in reality. So what is that Divyam? It is real so long as we are in the seemingly real world. That's why Shankaracharya again and again, Jayativa, as if he was born and this was a point, Swami Sharadanandaji takes in his great master and gives a most luminous explanation there. This applies not only to the incarnation but to all of us. Now, we are ordinary people, we have to understand this one. So in this third verse, what is expounded? Asi iti pada, in the Mahavakya. Tvam in the first verse, tat in the second verse and third verse asi, there is absolutely no one else excepting God. That is the one he wants to say. Let us see about, this is a most profound verse with the deep meaning. I will try my best to expound it. Yasyaivas puranam sadatmakam, so sadatmakam means satatmakam. He whose manifestation, whose lighting up, lighting up in what form? Always existence, knowledge, bliss, satatmakam in the form of existence and the whole world including I and the world, everything, my Guru and my concept of Paramatma, everything is nothing but falls into this world. So that pure existence, puranam means spontaneous outburst. So yasya, whose, this word yasya is most confusing word in the whole world. Plain English translation will be whose glory, whose power spontaneously manifests in this whole world. Now when we use this word yasya, this is in the sixth case. Yasya of whose, to say that here is a person and he has a tall body. So that person whose body is very tall, tallness is different and then that person is different. So whose wealth is incalculable, wealth is different, the person is different. Whose speech is marvelous, speech is different because the person can be without speech. A time may come when his body may be incapable, his mind also is incapable. We will come to that very shortly. So here in this world there is a substance and there are properties or we call them gunas, qualities. A red rose, a rose flower is of red, fragrant red rose, very big red rose, multi-petalled red rose. The rose is the substance, multi-petalled, red, huge, fragrant, these are all qualities. What happens after few days? The fragrance will go away, the petals will fall off, everything will go away. But there is something called rose. So substance alone is real. So let us say another example, golden necklace. Necklace is a quality of a name and form but gold is the substance. So what is the point we are levering? So when you remove the name and form called necklace, the gold remains. But if the gold is removed, there would be no necklace at all. That is a subtle point we have to understand. When we apply this understanding to God, then it makes no sense at all because whose glory? That means glory is a quality and glory is manifesting in the form of Sat, Chit and Ananda. So the Tatastha Lakshanas, the accidental qualities, Srishti, Stithi, Laya, they come, they go. Srishti is not permanent. Srishti means creation, there was a time when there was no creation. In fact, time and space themselves are born when creation starts. So don't imagine time is an endless stretch of something before the time was created. No, there is no special cognizance of something called time, that is called eternity. So what am I trying to convey to you? I shall give you first an example. So the heat of the fire, as you see, heat of the fire, fire seeks to sense. And if you apply the redness of the rose, the redness will fade away. We have seen many times, morning it is very red, afternoon it becomes pale red and after 2-3 days it will become something like brownish. So that redness is disappearing. But the rose will be there because they are completely separate things. But if you say remove the heat from the fire, what will remain? Fire will not be there without heat. Heat will not be there without the fire. And we use for normal avyavaharika, phenomenal, for transactional purpose, sunlight we say. What is sunlight? Translated into proper English language, light of the sun. You remove the light from the sun, what remains? Does the sun remain? Something like a globule, but it will be black because there is no light. Will it be like that? Light means sun, sun means light. Grace of God we say. You have to understand, God is not having grace. God is grace. So also God is not having existence. God is existence, God is knowledge and God is ananda. I hope I have been able to convey. When we say I am happy, we should never use that word I am happy. Because if my nature is ananda, it will never go away. So one minute I am happy, what do I say next minute? I am not happy. So happiness, that which is coming and going is not me, because I remain. Whether I am happy, whether I am unhappy, I remain. But happiness comes and unhappiness comes, both alternate with each other. That is something totally different. Yasyayivas purana means he whose glory, whose knowledge. That's why God does not have knowledge, God is knowledge. God doesn't have existence, God is existence. God doesn't have happiness and if you stop there, many people say I don't want a God who doesn't have happiness. In fact we want God who doesn't have happiness. I hope you are understanding my pun. We want a God who is happiness, not who has happiness. Suppose there is a rich man and I want some money from him. So if he has money, he might give me, most likely not, but he might. But if he is wealth, then he cannot escape because wherever he goes, he is what he is. So God is grace, God is existence. God doesn't have existence, God is existence. This subtle difference between having and being is very important to understand. In this third verse and also the nature of the Jeeva and the nature of the Paramatma. That's what we would try to expound in this third. What is the nature of this Paramatma? Sadatmakam, Satatmakam. Sat means pure existence. But this Sattva Paramatma, that means Paramatma himself, he is manifesting Asat Kalparthakam Bhasate. This whole world is called Asat. Why is it called Asat? Because it has neither existence nor non-existence. If it is not existent, we can't experience it. If it is existent, we should experience it always. But what happens? Everything for a second. Let me give an example. You meet a person or I meet a person. And as long as I am cognizant of that person, that person exists for me. The moment I turn my attention, even if that person is right in front of me, but my thought is on some other object, instantaneously the whole world disappeared for me excepting that one single object of which I am conscious of it. So this is another point, the relationship between existence and consciousness and Ananda. This is what we are going to expound now. But before we go, a simple meaning of this word we are going to talk about. So Asat Kalparthakam Bhasate. What does it mean? It is by the light of this consciousness, this whole world is illuminated. And we know life is divided into three states from birth to death, the waking state, the dream state and dreamless state. And incidentally, when we are talking about the world, what do we mean by world? Another name for this world is object. As we discussed earlier, there are only two things, subject and object, I and everything else, the knower and the known, the experiencer and the experienced, the witness and that which is witness. Only two things are there. And whatever is experienced is called an object and whoever is experiencing is called the subject. Only these two things are there. So that vastu or that which we are experiencing is called an object. That object consists of only three things. What are the three things? My mind, my body and through these whatever I am experiencing, which we call Jagat or the entire world. So remember, object means three things, body, mind and the world. Why the subject? The person, the subject, the pure consciousness which is experiencing it. I have expounded it enough. I hope you remember it. It is the fundamental principle of Vedanta. Whatever I experience is not me. I have given an example. I see a house. I am not the house. I see a car. I am not the car. I see my hand. I am not the hand. In fact, if a hand, a leg or an ear or an eye or the nose, if this is cut off, do we feel that a part of the eye is cut off? With all these limbs, 100% I am. So legs are gone, accident or for whatever reason. Do I feel that only 70% of eye is remaining? We don't do it. So we know this fact that whatever I experience is not me. And the second fundamental principle of Vedanta, following this first principle. What is the first principle? Whatever I experience is not me. And then the second principle is whatever I experience as qualities, I never experience the substance without qualities. Let me dwell upon it for a second. I see a tree. Do I see pure tree? Not at all. What do I see? I see a trunk. I see the branches. I see the leaves. I see the blossoms. I see the fruits. It may be green. It may be red. It may be mixed colors. As I mentioned, these are called qualities. So red leaf and green mango, green colored mango. These are all what is called qualities. So a quality can never be abiding and therefore not experienceable without a substance. So these are the two principles. Whatever I experience is not me. Second, whatever qualities belong to any object that I am experiencing, they are unreal. Unreal because they come and go and so I cannot be that. If we keep these two, then come back. What about the body? Do I not experience the body? What am I experiencing? I was very small. Then I grew up. Then my hair was very blackish and then it slowly started graying and then whitening, etc. Then my body also, from my babyhood to adolescence, youth, middle age, these are called changes. Then who am I? If I am changing one minute, if you say to somebody, I am Rama. Next second, I am Krishna. Next second, I am Gopala. Then people will take you. We know where they will take you. But you are telling all the time, I am the same body. Body is never the same. So also mind. I am happy. I am unhappy. Remember, I experience my body. Therefore, whatever I experience is not me. Remember, whatever I experience is not me. I am happy. I am experiencing. I know I am happy. I know I was unhappy. I know I was foolish. This applies most of the time to most of us. All of us, in fact. I thought I was wise. Now only I realize I am otherwise. So I experience it clearly. And so how do we know? Because when we understand a little bit, our understanding power grows. I beat my head myself. Nobody else needs to beat. What a stupid fellow I am. Like that. So I experience my body. Rather, let me put it this way. I experience the world. I experience the body. I experience the mind. So I must be somebody other than the body-mind. In other words, I experience my waking state. I experience my dream state. I experience my deep sleep state. Since I experience and since the law is whatever I experience is not me. I must be something who is making the waking, dream, and dreamless states shining as it were, real as it were. If I am in the dream state, I am not illumining the waking state and deep sleep. If I am in the deep sleep, I am not illumining the waking as well as the dream state. If I am in the waking state, I am not illumining the dream as well as dreamless state. So without my illumination, Without my consciousness, there is no waking, dream or dreamless states. In other words, the whole world is experienced only through these three states. In other words, my experience of my mind, my body as well as the world, these three are intertwined. You cannot separate them. The experience of these three, since I experience them, I must be separate. Then who am I? That is where we will go into small analysis now. So this is our condition. There is only one Paramatma and he is manifesting in the form of various objects and without that pure consciousness, nobody can even cognize this something that is called the world. World means the three states only and nothing else. This is what is said in the first line, whose pure consciousness and which is of the nature of sat-atmakam, of the nature of existence and by proxy we have to understand existence, knowledge and bliss. They are not three separate things, three are one, one is three. I cognize the entire world because of that pure existence, pure consciousness of that Paramatma. This is where we are, how we are in this world and we are experiencing the world and we are not very happy, we are always striving, we have lots of desires and that shows that something is missing, we are not free, we are bound. Then one day will come when we have to know the truth, who am I? At that earlier he said that by doing so much of tapasya, here also it is mentioned again. Saakshat tatvam asi iti veda vacasa, yo bodhayati ashrita, a day will come we will go beyond the state of arati, distress, artharthitvam, that is beyond all worldly desires and jignasa will come, I want to know what is the reality, what is the truth and such a person doesn't find any guidance. So by God's grace or God himself comes in the form of the Guru and this person takes refuge in that Guru. This is a wonderful phenomena, how does a disciple cognize his Guru, recognize his Guru? There is no need because just as soon as we put on the light, immediately the whole room becomes full of light and we get the knowledge of the room. So also as soon as the satchishya, remember satchishya meets a Sadguru, instantaneously there is a cognition will be there. When this cognition comes, the student who takes refuge at the feet of the Guru, this is called ashritam, taking refuge. What does it mean? Tad viddhi pranipatena pariprasnena sevaya. What does this mean, taking refuge? First of all he has got mumukshutvam, deep desire for becoming free, that is the first condition and then he will practice what we call in the Jnana Marga, the sadhana chatustaya pranipati, that is called taking refuge, not catching hold of the feet of the Guru and trying to pull his legs, this is merely called leg pulling. Ashrita means complete refuge. Remember in the Bhagavad Gita, the second chapter, so long as Arjuna did not want to know the truth, he was the teacher and Krishna was the student, Krishna was not saying one single word, in fact Arjuna did not allow him to speak one single word and then Krishna became like a pure mirror showing if you are so wise, why you are behaving like an unwise man. You are saying you are a wise man, pandita, talking like a pandita but behaving like a moorkha and that struck Arjuna. He understood something seriously wrong with me. In that connection, remember 7 conditions for the reception of the real teaching. I will not go into it, refer to my explanation of that 10th verse of the second chapter. So what did Arjuna do? He says that I have taken refuge, sisyas teham, sisyaha, that means I have taken ashraya, refuge in you, syadi, you command me, I am ready to be commanded. That readiness to be commanded is called ashritattva or taking refuge, ashritan. What does the guru do? When the disciple is ready, he doesn't merely utter some words. What does he do? Sakshat, instantaneously he enlightens the disciple. What does he do? Tattvamasi. The truth is you are that. Whatever you have been seeking, that is what you are. And these words are not coming from an ordinary person, vedavachasa, that is the teachings of the Vedas. What are the teachings of the Vedas? They are called Mahavakyas. The essence of the entire Vedas is Mahavakya. And what is the most important Mahavakya? Tattvamasi, the vedavachasa. And what happens then? What does the disciple get? Yath sakshat karanat, by the realization that when the guru says tattvamasi, the disciple realizes aham brahma asmi. Asmi is transformed into asmi, tatt is transformed into brahma and tvam is transformed into aham. Aham tattvamasi, tvam tattvamasi, aham brahma asmi. This is what is being told. Yath, that knowledge, sakshat karanat, instantaneously experienced as I am brahman, the knowledge has been transformed into a fact, faith has been transformed into a fact. Then what happens? Na punaravrtti bhavet, he need not come back. Come back into what? Bhava ambaha nidhau, punaha means again, this is a very beautiful word punaha, earlier also we discussed punaha, this creation is not a first creation, punaha punaha punaha punaha, again and again and how many times, billions and billions of times, innumerable times. Here punaha means what? I have been born for so many lives, churasi, janmalak, if at all it is a correct figure, so I have been born but this time because of this realization that I am none other than God, that knowledge was not there earlier and that I have to be reborn again and again, that is called ambaha nidhau, ambaha means water, nidhi means a vast body of water, ocean because how many drops are there in the ocean, nobody can count. How many times I have come into this samsara, sagra we call it, we cannot count at all but once this knowledge comes, punaravrtti, punaha avrtti, avrtti means you know repetition, avrtti means repetition, so this repetition means what? Again repeating this punar janma, again being born will not be there at all, na bhavet, it is finished but it all comes because of the grace of God, God comes in the form of the Guru and that Guru, the universal Guru is called Dakshinamurthy, remember here Dakshina means Dakshaha, he is the creator and he is the sustainer and he is also the recycler or destroyer, that Dakshinamurthy comes in the form of my own Guru, I render my salutations to that Dakshinamurthy. Now I promised earlier, what is the relationship between this sat, chit and ananda, let us take one by one, these three words confuse even greatest scholars, now let us always take some example, I see a table, so what do we say, there is a table, I see a book, there is a book, I see a pen, there is a pen, I see a paper, there is a paper, so everything that we experience, what is the first thing that comes, there is, there is, there is, so first comes existence, whether we understand or whether we mistake, first thing is like you know in semi-darkness, there is a snake, snake comes first or last, first comes there is something, so if there is light, we change only that part which we give to that experience of the existence, previous if there is light, experience of that is called rope, if there is semi-darkness, we give experience like a snake, a garland, a streak of water or a crack, that crack really is not there, crack is in our heads only, so or a bent stick, any number of examples we can give there, so what are we talking about, whatever we experience, there is the body, there is the mind, there is the thought, there is, there is, there is and that easiness is called Sath and that Sath will never be destroyed and how that Sath manifests can be different, okay, this is the first example, what is the example, always remember whatever we experience, there is, there is, there is, there, there is waking state, there was dream state, there was dreamless state, that sums up everything, keep that in mind, supposing you get up in the morning, you open your eyes, there is sufficient light and then what do you see, there is a book, there is a book, now if you do not cognize, if you are still in a chromatic state, why do I say that, because the great Swami Vivekananda said that arise and awake, most of us rise up, okay, but we are not awake and so anyway I am making a little bit of fun, so you see that and do you immediately say it is a table, you never say that, what do you say, there is, that is the first experience, so apply this to everything throughout the day from the beginning, from waking up until you go into deep sleep and again upon waking up from birth to death, first thing we cognize is there is, then we give because of the name and form to distinguish from other names and forms, a particular form is different from other forms, a particular name is different from other names, first let us come to the form, there are not two things alike, exactly alike in this whole world, so they say there are not two leaves which are alike in this entire universe, there are not two pieces of hair which are absolutely alike, there is nothing, there are not two snowflakes which are absolutely alike, everything can be distinguished as whether it is 1 minute old or 1 minute younger or it is above, it is below, it is left or right, fat or thin or coloured or non-coloured, some difference will be there. Suppose in the factory, you manufacture a 1000 pens and keep all those pens side by side, it is the same machine which produced, can you say by ordinary vision that they are all absolutely alike, that is what we say for the sake of convenience but if you take an electronic microscope and examine in each of them, none of them will be like, there will be some difference by which you can distinguish one pen from the other pen, so every form we have to name what for, just now I said to distinguish it from other form, suppose there are 2 copies of the same book, I am trying to give as many examples as possible to make the matter clear, there are 2 books, copies of the same book and they are there, how they are there? You remember the first fact, the second book can never be exactly in the place of the first book, either it is below or above, left side, right side, crosswise, somewhere else, that is how you distinguish left side book I want, right side book I want, okay, this is the one fact, every object in this world has its own individual, unique form and unique name, everything in this world has got a special name, even our 2 hands are not alike, 2 eyes are not alike and our thoughts are also not exactly alike, even though they say when we see somebody talking like us or thinking like that, all great people think alike, we never think alike, okay, what is the point? That everything has got names and forms, alright, what is the point? Point is as soon as you wake up, can you say there is a book there for example, unless you are completely conscious about it, the book does not exist without your consciousness and your particular consciousness cannot exist without that book, what makes your consciousness individual, particularised and enveloped by that object, it is the object, so whatever we are experiencing is called sath and the experience of that object in that particular name and form is called chit, consciousness, remember it is not pure consciousness, this is consciousness that is limited by that particular object, if we can understand this, everything that is illuminated exhibit invariably these 3 things, whatever is sath is chit, whatever is chit is ananda, ananda means an effect, so sath, chit and ananda cannot be separated, they always go together and there are 3 ways of understanding things, when I am saying there is a book that is called sath, when I am saying I know it is a book, we are talking about chit and when I say that book makes me happy, makes me unhappy, that is called expression of ananda, so sath, chit and ananda, they go together, if you do not cognise something doesn't exist, existence cannot be without chaitanya and chaitanya cannot be without the existence of something and when this consciousness and existence come into combination together, there is bound to be a kind of reaction, you know what is that reaction, that is called the thought and no thought is a pure thought, there is a table, I like the table, I kept it there, I don't like the table and my husband kept it there, I wish he would keep it elsewhere and the colour of the curtain is not good and all these things will come, that effect is part of the ananda, whether it gives less happiness, more happiness, it is nothing but affection of happiness, affection means not to love, I am talking about the way it influences, it transforms, it creates a reaction within my mind, that is called affection, affected we call it, this person is very much affected by that event in that sense, so this is called sath, chit and ananda, what did, what lesson did we learn now that sath, chit and ananda which I and you and everybody including mosquito etc. experience is none other than that paramatma only, this is called, this person's, particular person's yasyaiva sphuranam sadatmakam, sath means here existence and existence as I just now discussed cannot be without chit and sath, chit cannot be without some effect, that sadatmakam the entire world including my body and mind and it is called asath, asath means not non-existence, asath means that depends totally upon my capacity of cognizance, if I don't cognize it has disappeared, that is what is called asath, if I can recognize the existence all the time then it is permanent, so what happens without this pure consciousness existence cannot be cognized and that which cognizes existence is called chit and these two always go together and they always bring an effect, so sath, chit, ananda to whom does it belong? To that paramatma yasyaiva sphuranam, that sphuranam means he whose nature is sath, chit and ananda and that power, don't say even God's sath, chit, ananda, God is sath, chit, ananda and that pure consciousness manifesting in the form of existence etc. and that is what makes the entire world but since many foldness is not the nature of paramatma but somehow the mind comes and as if it is witnessing the same thing in different ways. I give an example, the walls of your room is full of reflecting mirrors, you will see millions of you, millions of everything else that is in the room etc., everything depends upon what? Do you know what it depends? Not on the mirror, not upon you but upon the light, the moment light is off all the reflections will go, what remains? I remain, how do you know? Because when there is light I see millions of me, when there is no light I do not see millions of me but I am there, that cannot be erased whether it is waking state, dream state or dreamless state, okay. Now what we are talking, another point of view, these are all very very subtle points we have to meditate upon, suppose there is a table and a table as we all divide all objects in this world into two that is with awareness without, called pitta chaitanya and without chaitanya, in other words living or non-living, a mountain, a table for example, is it living or non-living? It is sat and then the purvapakshi, the opponent tells you are talking everything is Brahman and Brahman consists of sat, chit and ananda and here is sat, yes there is a table, I can see it, anybody can see it, even a blind man can see it, can a blind man see? See means he can know it, how does he know it, he will go near and put his hands, say yes this is a table, seeing means not that activity that comes through the eyes but seeing means knowledge, that is why we say when you are understanding my talk, I see you say, of course you may be seeing me also in this, that is a different issue but a blind man hearing also what does he say, what does a blind man hearing my talk says, I see, what does I see mean? That means I understand, okay, so this purvapakshi, opponent what does he say? I don't agree with you, everything is sat, chit, ananda, everything is God means everything is sat, chit and ananda, should be, isn't it? But I see a table, where is chit, where is ananda, this is the natural question that comes, you know what Vedanta says, look at the table, every object in this world has knowledge, sometimes that object if it knows this is me, that is called living, when an object has got the capacity of knowability, that is called knowledge, in the case of the intellect, a table has tableness, a pen has penness, a book has bookness, if the table doesn't have tableness, you will never be able to see, nobody will ever be able to see, so that tableness is the knowability, what does it say? What does it is indicating to me? I am a table, I am a table, this is called sphurna and I am a pen, I am a pen, I am the bed sheet, I am the bed sheet, so in the case of inert things, somebody where the consciousness is present is cognising that knowledge coming out of that object, this is me, I am a table, I am a cow, I am a tree etc., that knowability is another expression of chit and as soon as I mentioned earlier, sat and chit, there is an object, I see that object, instantaneously it can produce 3 feelings, positive feeling, negative feeling and neutral feeling, let me explain, you are walking in a busy street, full of vehicles are moving, going from your side to the other side in the same direction as you are walking and some are coming from the opposite side, imagine this scenario, you are walking there and suddenly you see a car is coming with great speed but the driver is weaving this side, that side, that side and immediately you understand, he is a drunkard, I am in danger, so this is a negative effect, you try to escape yourself as much as possible, then you see other cars going normally without the least bit of losing control, though I am safe, then this is called positive feeling and then what is the neutral feeling, thousands of things are going there and you don't mind, let me extend this, you see a person and he had done harm to you, the moment you see him and he comes to you and then tries to borrow money, you are not in a position to say no and so as soon as you see, you duck yourself to escape from that fellow and you see another person, every time he sees you and he will give you something very sweet, especially children and he will call, uncle, where are you, like that, this is called positive feeling. Then you see hundreds of people, they neither give you harm, do harm nor give you any present, so it is called a neutral feeling, so experience of every object produces within us these three feelings, so consciously or unconsciously, we are all conducting our life, this is called Raga and Dvesha, neutral feeling doesn't provoke any reaction but positive and negative feelings invariably provoke a reaction within us, either we try to go near or we try to go far away, so what are the points we discussed that that Paramatma is of the nature of existence, knowledge and bliss, so he is not ordinary existence, he is not ordinary knowledge, he is not ordinary bliss. Let me explain this point, I see a table, now this me who is seeing that table is possible only through consciousness but this consciousness is not pure consciousness, what is that consciousness? This consciousness is limited, is completely enclosed by that tableness, that consciousness which encloses an object is called that knowledge, so I am not having pure consciousness but we don't even call it consciousness, we call it awareness, what is awareness? Consciousness limited by any object is called awareness, what is consciousness? Awareness unlimited, unconditioned by any object in this world is called consciousness, this is the difference, so coming back and applying the same principle when existence is limited by a particular name and form, we call it an object and the same object if you remove and see the pure existence that is called real sat, so we do not experience pure sat, pure chit, pure ananda but without the foundation of pure sat, chit and ananda it is impossible for us either to cognize ourselves or anything else. Now what is the problem? The problem is the whole world is a product and the cause of this product is God and that's why we call him the creator, so the creator is infinite, creator is eternal, creator is the embodiment of ananda and what is it we want? We don't want to die, we don't want to be unhappy and we want to be immortal, we want to be happy all the time and to know that I have my existence has no limitation and my ananda also has no limitation that is called chit, so sat, chit, ananda this is what every creature is seeking. What about what is called inert things, yes if you believe inorganic has become organic and that means what, organicness, organicness prana is already inherent in the so called lifeless things. I make fun you know, so even inorganic things will come to life instantaneously, how does it happen? Don't take my explanation seriously, I am only making fun but there is a great truth in it. If we want to eat, anybody wants to eat, they cannot eat something alive, it has to be destroyed, for example if we want to eat a sweet, of course it is an inert thing and it has to be destroyed, what is destruction? Dividing it or what is called melting it into its constituent elements, if you drink a coffee inside what it becomes, water, coffee powder, bit of sugar and bit of milk. What about living things, suppose a man wants to eat fish or chicken, can he eat live one, the moment he eats what does it become, dead, dead chicken, dead fish, we cook it then it becomes definitely dead and then we eat it. Now what happens, this dead fish becomes me alive, this dead chicken becomes me alive, this rasagulla becomes me, there would be no difference between what I eat and what I am. Every single day we are experiencing this phenomena, this is one way of explanation and if you wish you can accept it, otherwise you don't need to accept it. But what is the point, without consciousness there is no existence, without existence there is no ordinary consciousness, where there is consciousness, existence there is an effect but that pure sat-chit-ananda which has no limitation by space, by time and by causation, it is only Paramatma. This verse wants to tell us the whole thing is nothing but a manifestation of pure chit into as if like million reflections in million mirrors and not only that, here this example is most beautiful. Suppose you have got only 4 mirrors in your room, 4 walls, 4 big mirrors, how many mirrors do you see? If I ask you, even a child will say there are only 4 mirrors on 4 sides, you look into the mirror, any mirror, you will see millions of mirrors, one within the other, you see millions of whatever objects are there, I hope you are getting the point. So this entire world is nothing but manifestation in name and form of that sat-chit-ananda because of this maya-shakti we say. What is that maya-shakti? Maya-shakti is mind. What is the mind? Time, space and causation. So Paramatma looked at through the prism of time, space and causation appears to be real because of our ignorance, when we wake up, we find out just as we wake up from the dream state, there is no dream state excepting me, when we wake up from this maya-shakti, then we understand. How to wake up? Take refuge in the Guru. What does he do? Tattvamasi iti bodhena, vedavachasa, by the teaching of the Vedas, what is that essence of Vedas? Tattvamasi. That is what Sri Ramakrishna told to Turiyanandaji. What are you studying? All the Vedantic books, aham brahmasmi, brahma satyam, jaganmithya, jivo brahmaiva, is it not the essence of it? But a Sadguru, mind you, a Sadguru to every sat-shishya, shishya also, not only the Guru should be Sadguru, the disciple also must be sat-shishya. Sat-shishya means he is completely, his faith in the Guru, faith in God, faith in the scriptures and ready to translate the teachings of the Guru or Shastra into immediate realization. Faith must transform into fact. Then as soon as those teachings come through the mouth of such a Guru, immediately he realizes. What does he realize? I mentioned earlier, tvam tat-asi is now transformed into aham brahma-asmi. But it doesn't end there. This aham brahma-asmi must be transformed into sarvam khalvidam brahma. You don't need to do it. It becomes automatically, it becomes that. So this is the meaning of that, yasyaivas puranam sadatmakam asad kalpardhakam bhasate sakshat tattva-maseti veda-vasesa yo bodhayati ashritan yat sakshat karanat bhavena punaravrutti bhavam bho nidhau tasmai sri guru-murtaye namaidam sri dakshina-murtaye Such a marvelous thing. Please remember the essential point. Sat and chitta and ananda, they cannot be separated. Everything that we experience is called world. The world is nothing but mind, body and the, what we call, jagat, world. And we think we are part of the world, we are limited. But by the teachings of the Vedas, through the mouth of the Sadguru, when I realize that the body, the mind, the world and me, I and everything else is nothing but two manifestations of that Paramatma, then there comes the end to this punaravrutti, again and again being born in this world. And this can come. The most important essence is accepting through Guru. This cannot come. And we also have to be fit disciples. Both satyashya, sadguru, both must come together. Then automatically that realization comes. And that is the goal of life. That is called moksha. That is called sannyasa. Om Jananim Sharadam Devim Ramakrishnam Jagat Gurum Pahada Padme Tayo Sritva Pranamami Mohur Mohur May Shri Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhagat.