Devi Suktam Lecture 12 on 04 January 2024

Full Transcript (Not Corrected)

We have been discussing the Devi Suktam and really enjoying it. That is Brahman himself as if speaking through the medium of a realized soul. In our last class we have been seeing the sixth mantra of the Devi Sukta. Devi Sukta contains in total only eight mantras. We have completed the sixth mantra and just to recollect AHAM RUDRAYA DHANUH AATANOMI BRAHMADVISHE SHARAVE HANTAVA UH AHAM JANAYA SAMADHAM KRUNOMI AHAM DHYAVA PRATHIVI AVIVESHA I bend the bow for Rudra that his arrows may slay the haters of the words of sacred wisdom. I rouse the people and make them strive. I have entered the earth and heaven filling everything. What is this realized soul called Vagambhruni? A soul which has realized through superhuman tapasya that Aham Brahmasmi. Brahman is only speaking. Sairam Krishna was a God realized soul. Holy Mother, Swamiji, Ramana Maharshi. Just a few examples and when they speak what do you think they are speaking? Who is speaking? Not Sairam Krishna but through the medium of Sairam Krishna, Ramana Maharshi is only the Divine Mother. Really speaking, it is the Divine Mother who speaks, not Brahman. Though I mentioned it is Brahman. Brahman in the manifestation of Saguna Brahma called Shakti and she it is as if it is Divine Mother. He is neither she nor he nor it is beyond any gender but for the convenience of human understanding we use these words. Saha in Sanskrit means he. Sata po tapyata. He also so kamayata. He desired but we should not understand in the sense of the gender. So what is this realized soul called Vagambhruni expressing in the sixth mantra? That I manifest myself as the supreme power in whatever measure it is required in whomsoever it is required. A few examples just to so that we can all enjoy this one thoroughly. We see an aeroplane trying to overcome the power of gravitation. It is also Shakti. We see a huge locomotive carrying unimaginably weighty things as if very easily with ease. We see a great Rakshasa. Rakshasa when we call we have to be very careful. Rakshasa has got two parts. The body and mind which is creating the motive, the desire but the power which is manifesting in that Rakshasa that is me. So we should not think that power that manifests only in good people, in saints, in sages alone is the Shakti but the divine mother manifesting as good and evil both is the power of Brahman called Shakti. So if somebody is a wicked person, somebody is a saint but there are people who have very less power. But we should not think there is any person without any power. Maybe just sufficient power to survive. Even the power to exist is also part of the Shakti's manifestation only. So, so, kamayata. Brahman desired. Bahusyam prajayeti. May I become many. And it is telling for people like us who do not have sufficient intelligence to understand. He created this universe. Just like a human being creates a house. But what does a human being do after constructing the house? He enters into it as if. Is this not what we are doing every day of our life? In imagination, I construct a house, I enter into it. Who constructed the house? The consciousness. Who entered into the house? The consciousness. When we create a dream, what do we do? As if we have created the dream world. As if we have constructed a home. As if we have made a car and then entered into the car and driving the car. So, constructing the house, making a car, entering into the house, entering into the car. Appears to be separate activities. Just as we see in our Jagrat Prapancha, waking state. But truly speaking, my consciousness became the house. My consciousness became my body. And my consciousness has entered into that house. So, this is called Anupravesha or Pravesha Shruti. Vedic statements of entrance. Entrance doesn't mean there is a separate world. The world as a separate Brahman. And somebody Brahman or somebody entering into it as a separate individual. It is to make us understand, just as clay entered into the pot, gold entered into the ornament, wood has entered into the furniture, etc. In this way, we can understand that the whole universe is nothing but Brahman. Who are the wicked people? Brahman. Who are the good people? Brahman. And why do the wicked people create so much of trouble? We have to reorient our understanding. No, it is not the wicked person. A wicked person is only an instrument to give me my Karmaphala. I have done a lot of evil things in my life. Also some good things. So, when I am happy through somebody, that somebody is only an instrument. When someone makes me unhappy, that is also through those instruments. Birth and death are also instruments only for the exhaustion of our Karma. So, it is all the Divine Mother, the entire universe. So, the subject is the Divine Mother, the object is the Divine Mother. With this understanding, it will be easier for us to understand this sixth mantra. But there is a famous story. There was what is called four Rakshasas having four types of Puras or cities. Very symbolical. And they obtained tremendous power by performing superhuman Tapasya. And Brahma gave them the boons. And then there were conditions imposed that you should always lead a saintly life. Second, never trouble any good people. They were here in this story. So, you should not turn against the Devas. You should not give up a godly life for worshipping Lord Shiva. In course of time, they forgot the conditions and they started troubling out of selfishness. This is what exactly happens in each one of our lives. And then the very suffering of the people made them pray to God. Then Shiva was commanded that you destroy. How to make a person free? So, give them Mukti. So, he took up a bow, an arrow and killed these Tripurasuras. Tripura means actually our body-mind complex. And these Rakshasas can be destroyed. Only those particular Rakshasas... Remember, once upon a time, they prayed to God. All the power came only from God. Second point, very important point. No one is other than God. Good child, bad child, all are children of the Divine Mother only. So, a Divine Mother may allow for some time a play of the good and evil. But ultimately, she will grant. Because these people have done so much Tapasya, She, by killing, by the act of killing, purified them and gave them back their Swarajya, their own knowledge, self-knowledge. Tavaat Brahman Tattvamasi. That is the final understanding. Aham Rudraya Dhanurathanami. So, I am the power that bends the bow, that strings the bow. I am the power. When I pull back that string to the extent that is possible, that is also my power. And the power of the arrow to go and strike the target and accomplish my purpose, that is also by my grace only. That is what I said here. Brahma Dvishay. Evil people, they should be purified. So, God Shiva, He kills. Here Shiva means knowledge. One day or the other, every evil person recognises, I am responsible for my suffering. Because Adharma inevitably brings on suffering. So, I work as the punishing power in this whole world. That is the meaning of Brahma Dvishay Sarve Hanta Vahu. I alone. Hanta means definitely. Vahu, alone. Nobody else. It is Brahman in the form of the Shakti that does, that rewards. Either rewards or punishes. It is not called rewarding or punishing. It is called correcting. Aham Janaya Samadham Krundami. The word Mada is explained in my last class. Mada Matsarya. We should not take in that way. Mada means here, strengthen. So, when people are struggling, they are not able to overcome the struggle. And they take refuge in me. Sharanagata Deena Artha Paritraana Parayane Sarvasya Aarti Hare Devi Narayani Namostu Te. But I strengthen them in their resolve. Do not worry my child. So, because you have resolved correctly. Abhichet Suduracharo Bhajate Maam Ananya Bhak. Samyag Vyavasito Hisaha. So, he has resolved correctly. As a result, what happens? Kshipram Bhavati Dharmatma. So, I endow the tremendous strength. And they overcome the struggles. And finally, overcoming samsara struggle is to cross over three gunas. And then, the same fact he is telling. There is nothing in this world. Everything is me. My manifestation. And that is being said in the last half of the second line. Aham Dhyava Prathivi Aave Vesha. I alone have entered. Here entered means manifesting as Dhyava and Prathivi. What is Dhyava and Prathivi? Which we will see in a little more detail in the next mantra. Dhyava means heavens. Prathivi means the earth. Simply translated, Dhyava Prathivi. Dhyava means father. Prathivi means mother. So, Dhyuloka is the father. And Prathiloka is the mother. Dhyuloka is what we call Saguna Brahma. Prathivi, the manifestation of the Saguna Brahma. Dhyava means Karana. Prathivi means Karya. So, as Saguna Brahma. Why do I say Saguna Brahma? Because Nirguna Brahma. We can never talk about Karya Karana Vada with regard to Nirguna Brahma. Whether we are talking about creation or entrance, we should always use the word only Saguna. Guna means here Prakruti, Maya or Shri Ramakrishna says Shakti. That is Srishti sthiti vinasha nama shakti bhute sanatani guna shreye gunamayi mama maya duratyaya So, in this we are reminded of the story that how Lord Shiva, that is the Saguna Brahma has purified all Jivas occupying the three Puras and moving from place to place and they are not observing the conditions laid upon in the Shastras, Vidhi and Nishayda. What is the Vidhi? Worship God, lead a good life. What is Nishayda? Do not forget God. Do not do anything evil. But in course of time as it happens that these people forgot these conditions, we are forgetting the conditions and you call them Hamas or anybody. There is no one particular person or nation called Hamas. Everybody is Hamas. Everybody is also the enemies whom Hamas calls as our enemies. So, can Shiva destroy? Can Shivani destroy? No. They can only remove bondage. They can only help us overcome all the Gunas. Gnanam, because Shiva means Gnanam. Shivani means Gnanam. Shiva means auspicious. Truly, wisdom alone is auspicious. What can Shiva or Shivani destroy? Only Agnanam, Avidya. When Agnanam goes away, person becomes absolutely peaceful, Shanta, Ananda. How? Because his Sath is assured, his Chitta also is assured. This is how we have to understand. Aham Janaya Samadham Krunomi. I strengthen people in their resolve and I help them. Aham Dhyava Prithvi Avivesha. I alone am manifesting, pervading the entire universe. And what is this Deeloka? And what is this Prithi Loka? That is what is being elaborated a little more in the seventh mantra. The words are very enigmatic words. Not really. Words are never enigmatic. For example, if we are using some words. Many years back, when we used the word, he is a good person. When we say about somebody, you are a good person. It means that you are really a very good person. But suddenly, the language has changed. Now, if there is an extraordinarily great speaker, or anybody, the title they get is, he is a wicked person. The old timers, they are taken aback. What? Such a great person, and you are certifying him as a wicked person? No. Wicked is, you are a really, really great person. That is what wicked person means. And some other thing also is there. So, can I help you a little more while serving food, etc.? No, I am good. So, it is for others to say whether a person is good or bad. But here, in this case, I am good means, I have had sufficient. I do not need anymore. So, the meanings will change. Vedic language has changed a lot. What am I trying to tell you? That for people of our age, the Vedic words appear to be extremely enigmatic, un-understandable, because language is always changing. But if we were living in those times, it would have been far easier for us to understand. So, the seventh mantra. Vedic language. I manifest as the father on the summit of this. My manifestation also as the waters deep in the inner cosmic oceans. From there, I spread among all living creatures alongside the all-pervading and I touch the sky. What do we understand? Does this translation make any clarity, any meaning? But if I translate the same thing, I am above, I am the father, I am manifesting in the form of the Devaloka. Suve means Devaloka or Devaloka. Swaha. It is also called Swaha. Bhuvah Swaha. Now, what does that mean? It means, earlier I said, Devaloka means Karana. I am the Karana. And this Karana, the word Karana can be used only when there is a Karya. If you do not see a Karya, you can never use that word Karana. For example, a baby is not born. You don't say, these are the parents of such and such a baby. Every object in this world must be the result of transformation of something. So that is called Karana. If you see a pot, the clay is the Karana. This is our stock example. If you see an ornament, then either gold or silver or whatever, there is a silver ornament. Silver is the cause and ornament is the effect. So in this, the Divine Mother is telling, I am the Saguna Brahma. I am going to describe to you my aspect as Saguna Brahma. As I mentioned earlier, the question of Nirguna Brahma doesn't come here at all. Because in the Nirguna Brahma, we don't think about any universe at all. Jagat, Prapanca. There is no Prapanca. That means, I as a Jeeva do not exist. That means, there is nobody to talk. There is no subject to talk about. There is no language that can express any subject. Just like in deep sleep, we don't talk about Moksha and Bandha. It is only in the Jagrat and Swapna states, we talk about bondage and liberation. By the way, they always go together. If I want liberation, I must be having prior idea of what is called bondage. If I am talking, I am very happy. So, there must be some unhappiness before. I was hungry. I was not happy. Then I ate food. Then I am satisfied. I am happy. Karyakarana or Karanakarya. They always go together. They fall together. And they rise together. So here, the expression of the Divine Mother, Vagambhruni, is what? Saguna Brahma. Saguna Brahma means, there is Ishwara, there is Jeeva, and there is Jagat. And what do we think? We are in bondage. Bondage because we are thinking of Karana and Karya. Who are your parents? I am an effect. Who are the causes? My father and my mother. And who are my father and mother? They are ordinary human beings. They are also Agnanis. That is, they also do not have self-knowledge. They have knowledge. Remember. There is nothing called self-knowledge, one, and no knowledge on the other side. That is impossible. There is a knowledge, that I am not the Self. There is the knowledge, I am the Self. If I do not have the knowledge, I am the Self, I will have the knowledge, I am non-Self. Which is called Anatma. Which is called, I am the body, I am the mind, etc. So, that is called, it requires Karana, Karya, Sambandha. So, that is what Devi is telling here. Saguna Brahma is telling here. Shakti is telling here. Aham suve pitaram asya murdhan. Murdhan means above. Above means unmanifest. Above, that is to say, what comes first? Karana. What comes next? Karya. The Karana is invisible. When we are focusing upon the effect, then the cause, we do not think about the cause. And when we are thinking about the cause, we do not think about the effect. So, only one of them, we can think at any given time. But we also have to pause it. Just like when we say, I am happy, I am not consciously thinking I am unhappy. But as a contrast to unhappiness, which I experienced previously, I am saying, I am happy. This is how we have to understand. So, having said, I am the Karana, then you are Karana of what? Here it is being said in the second half of the line, Mama Yoni Hi, Apsu Antah Samudre Antah Samudre Deep in the Samudra Mama Yoni Hi Yoni means origin or cause. This word is being misused. But, it simply means what is the origin, cause. Apsu Antah Samudre Apsu means waters. Where? Antah Samudre Deep in the oceans. In the form of the Apsu or waters. That is my Yoni. And who is the father? Father is the Bija. Bija means the seed. And the seed must have a field. Who is the field? The whole body-mind complex is the field here. So, Antah Samudre Why Antah Samudre? Because it is very difficult to understand the truth. When Swami Vivekananda declared each soul is potentially divine, we are astounded. What do you mean by I am divine? I am born of my parents. They are human beings. I am also a human being. There is a Karana Karya Sambandha. If a female dog gives birth, then it can only give birth to a puppy. A bird can give only birth to a baby bird. So everything can give birth to its own species. But suddenly you come here and say that you are potentially divine. That means you are coming out of divinity. That is what in this seventh mantra the Saguna Brahma through the medium of Agam Bruni is expressing that I am Saguna Brahma. Incidentally, we have to always keep in mind Saguna Brahma is equal to both the subject and the object, the entire Jagat. When we are talking about Jagat, two things you have to keep in mind. Subject and object. The experiencer and the experiencer. The witness and the witnessed. The whole world is nothing but this Karya Karana that is called duality. Subject, object, division. And that is what we need to understand. But we think that any object in this world is the cause of another object. If it is living, then that reproduces exactly the same thing. But the scripture is telling us the Rishi Vivekananda Rishi, Vishwamitra Rishi is telling us each soul is potentially divine. That is exactly in the first line it is telling Aham Pitara Masya Moorthan Suve I am the Divloka I am the origin I am what is called Saguna Brahma. Suve means simply Pitara. Pitara means the seed actually. Mamayo Nihi But the seed must fall somewhere an appropriate field that is the whole Jagat. And Jagat is what? Called Samsara. What is Samsara? Continuous movement of the Shakti is called Samsara. And then in the next second line half Tato Viteshte Bhuvanaan Vishvaha Tam Om Dhyan Varshmano Upas Purushami So the literal translation which is also very enigmatic I spread among all living creatures alongside with the all pervading Moolakarana and I touch that sky. What does it mean? Wherever there is a Jeevatma there is also Paramatma whether it is living or non-living. For example, there is earth or let us take better example there is a table. A table is classified as non-living. But according to Vedanta you can't say that it is not Brahman. Brahman in the form of existence as Sat without Brahman there will be no table. So the moment you say this is a table that this is this means what I am experiencing is it exists because I cannot experience something which is not existing and since it is existing existence belongs only to Brahman which is a direct manifestation of Brahman but Vedanta doesn't stop there it says wherever there is Sat there must be Chit and there must be Ananda. It is impossible to say there is Sat but there is no Chit and Ananda. When Einstein is sleeping can you call him the world's greatest what is called professor of physics or mathematics? No, you should never be able to say that because his potential Einstein is his name whenever we recollect the word Einstein what it means is he is a world famous physicist but when he is sleeping is he a physicist? He is a potential physicist that is the body and mind are not working as instruments for the manifestation of his knowledge it is the non-manifestation of the knowledge which makes him like any other ordinary person or worse person there is no difference between a sleeping Einstein a deep sleeper Einstein and an absolute illiterate person there is no difference at all only when he gets up then the body mind act as a medium for the expression of that knowledge what a beautiful concept so this is how we have to understand according to Vedanta there is no living non-living only manifestation complete manifestation of Brahman or partial manifestation of Brahman only so this is what in this seventh mantra you say I have entered into the whole world not like a human being entering into a big hall big house but as the house I am manifesting as this entire world for that the best way to understand is our dream world I am the dream world I manifest in the dream world I divide myself as myself and yourself and themselves living non-living human non-human etc that is what is being said tato vithishthe bhuvanaan vishwa entire universe vishwa entire universe bhuvana all the worlds manifestations tato vithishthe I support them, I am them and I am manifesting through them how ta mon tan om dhyan varshmano vas pashami dhyan means dhya loka what is this dhya loka here wherever there is jivatma there will be a paramatma this analogy I am illustrating umpteen number of times I have illustrated you stand in front of a mirror and there are three things now you, the mirror and your reflection suppose you go away will there be a mirror because somebody has to cognize this is a mirror and will there be a reflection there will be no reflection wherever you see a reflection there will be some object which is being reflected that is wherever there is jivatma there is paramatma jivatma is called chidabhasa abhasa means appearance reflection, abhasa means reflection if there is a reflection there is something which is being reflected, mind is the reflector or mirror and paramatma is the reflected and jivatma is the being reflected tam om dhyam varshmanaha upas prashami that is what exactly in the mandakopanishad dva suparna sayuja sakhaya so there are two birds of the same plumage they are always together nobody can separate them that is what the Devi is declaring I have been the father or the bija I have been the mother entire universe is nothing but so in the taittiriya upanishad this is called srishti shruti this is describing creation tasmat va etasmat atmanaha therefore from this atman akasha sambhutaha space is manifesting that is atman is manifesting a space akasha dvayoh and then akasha vayu agni apaha prithvi all the things that are being grown up are manifesting prithvi or self manifesting in the so many worlds so the entire thing is nothing but atman we have two visions when we are looking at the things and forgetting the original when we are looking at the reflection we are focused upon the reflection but reflection is reminding us what does a reflection remind first of all asti that is there is a reflection if the prime minister of a country president of a country stands in front of a mirror and you happen to see and then oh there is the president of our country then what do you say what next you say he is the prime minister he became the prime minister because of the tremendous wisdom power that is manifested in him this is called chit and whatever he does good or evil that is called ananda so satchitananda is the nature of the reflected that reflected is going to be the reflection in the medium called the mind this is what swami says that you are now thinking you are the bm complex bm means b and m body and mind complex but really speaking you are not coming from your parents your parents are also coming from that atma so if you merge yourself back that is i am coming from food food is coming from earth earth is coming from waters water is coming from fire fire is coming from air just imagine without air there can be no fire at all and the air can move only because there is space and the space is immeasurable indivisible and non attached the nearest tree that is why this akasha is always illustrated for meditational purposes on the highest reality so first comes atman then comes the world the world is nothing but the atman here the devi is declaring that i am the pita i am the father i am the mother because any what is called birth takes place so you can even say about a table the carpenter is the pita and the wood is the mata and table is the product we are all products so this is how we have to understand so in the very many places also especially we see in the brahmananda valli of the taittiriya upanishad so akamayata brahman he desired bahushyam prajayeti so i am alone but i would like to be many sa tapo atapyata then he did tapasya sa tapas tat what is tapasya deep sankalpa deep desire i would like to be i want to dream that i am in mars etc idam sarvam asrujata then he became everything ididam kincha whatever is there nothing is removed from here having manifested tadevanu pravisat having created as if he created as if he is entering it that means he is nothing but everything same idea in bhagavad gita so i am mahat brahma but here this entire what is called material cause is nothing but my other manifestation i am the father i am the mother and so the whole thing is a combination of consciousness a subject and an object tanam sambhavaha tato bhavati then exactly same meaning is reflected in the fourth mantra sarvayonishu kaunteya murtaya sambhavanteyaha tasaham brahma mahad yonihe aham bija pradah pita i am the seed giver the father and this entire saguna brahma that is to say prakrute is the mama yoni for the seed to be sown and as a result of it sarvayonishu that is if you see animals or human beings or trees or insects or birds or anything sambhavanteyaha murtaya different forms bodies and minds are created there so the same idea is beautifully expressed who is holy mother she is the prithvi and who is sri ramakrishna he is the pita so sri ramakrishna is the father holy mother is the mother what did he do sri ramakrishna worshipped holy mother that means what did he do he planted his seed in the holy mother that means he entered into the holy mother he is manifesting as holy mother and he said i have obtained so much of knowledge through super human tapasya and now you will be like the mother who will be distributing it to all your children that is why you cannot separate prithvi with jau you cannot separate mother from father because karana can never be separated like that so we also say when you go to tirupati on the hill there is lord venkateshwara called balaji and when you come down there is the temple of alivelumangamma representing bhudevi so there is venkateshwara and there is bhudevi and both of them together only this universe comes and here there is a beautiful word called antah samudri apsu deep waters what do the waters refer we get this one that the whole universe was enveloped only by deep darkness and then what happened it transformed itself into causal waters waters is always referred as cosmic waters which is the all pervading entity and then that is the genesis of every manifestation of prakruti or shakti called creative energy here the devi is establishing herself as the absolute origin of all creation and pervades all creation so here also it means in the mind of parabrahma is compared to the unfathomable depths of the ocean what are the waters representative you will never find the waters absolutely still, they are always moving that is to say shakti is always active and all the thoughts that are there in the minds so that is what earlier I have quoted that I prajas rujeti bahusyam I want to be many and that is the the cause is thoughts, many thoughts I am alone, I want to become many that thought is represented as the moving waters even nowadays scientists looking for life is first thing they look for is waters because where there is water there is life conditions are fulfilled most likely and that is the most important point what is the essence of the seventh mantra I am only manifesting in the form of this entire universe I am the really nirguna brahma and I manifest myself as saguna brahma saguna brahma means pure consciousness plus prakriti is called saguna brahma and a combination of all these is called ishwara and jiva and jagat that means each soul is potentially divine not only the living but non-living also because every second is a profoundly meaningful idea earth is entering becoming alive the waters are becoming alive the agni is becoming alive the vayu is becoming alive the akasha is how because everything that we eat is a combination of all these five pancha bhutas and when we are eating so we are killing them so when you boil rice rice is killed but killed means what you are reducing them to their causal state and once they reduce like stem cells you can convert them into whatever you like so if the food goes into a pig the food becomes pig if it enters into a human being it becomes like us like you, like me, human being if it enters into the body mind of a saint becomes a saint if it enters into a rakshasa becomes a rakshasa so that deep moving waters represent the deep thoughts in the mind of the saguna brahma remember nirguna brahma does not have any thoughts at all there is no dvaita there only dvaita starts with saguna brahma that is consciousness plus maya or gunas this is called prakriti this is called shakti this is called maya this is called vidya by whatever name you want to call it and the same idea what does the divine mother do the idea is very very simple I breathe a strong breath like the wind and tempest from which commence forth all living beings and universe I hold together all of existence beyond this earth and beyond the heavens I have become so mighty in my grandeur what does that again enigmatic words what does it mean that it is my will here breath is considered as a what is called kamana so I was alone and then I decided so my very sankalpa because I am satya kama satya sankalpa so my very sankalpa has produced this or manifesting as this entire universe but then who maintains it srishti has been described sthiti srishti sthiti pinashanam this movement birth sustenance and what is called dissolution all the three like a brahma chakra are moving together all the time I hold together all of existence because of my existence the whole world exists because of my knowledge the whole world is acting functioning and it is because of my ananda that is experience if we look at the whole universe some people are very happy all the time not the same people but for one hour I am happy at some other time you are happy but at any given time there will be somebody who is happy at any given time there is somebody who is not happy so this happiness unhappiness is going on all the time but my unhappiness is a quest for happiness everybody lives only for happiness unhappiness only finally brings us to the feet of the lord and it is the divine mother's breath that is continuously blowing forth as the mighty winds and that is called pranavayu that is what sustains the entire world and a beautiful story is told and this story is reflected actually in three stories only as a sample once Yashoda got the complaint Krishna ate mud so she demanded why did you eat he says don't believe circumstantial evidence so I have to just examine and see whether there is any mud in my mouth why do you believe that you can come and see there will be mud and she had fallen into the trap and went and he opened his mouth and she saw another Gokula another Yashoda another Krishna that second Yashoda was dealing with the same complaint and she was looking that second Yashoda was looking into the mouth of the second Balakrishna and she saw the third endless Brahmandas and she fainted unable to understand it then we also see not only Krishna there is a beautiful story called Markandeya Rishi Markandeya the great devotee of Bhagwan Vishnu Bhagwan Narayana once he heard that the lord is manifesting at this universe with the help of his Maya this is called Vishnu Maya so like Narada the second story I wanted to tell was about Narada we all know about it and this is the third story in one of the Puranas Markandeya Purana so this Markandeya he was a Rishi he was a man of knowledge but even a man of knowledge cannot understand Maya of the Bhagwan the trick of it is when we are within Maya we never understand what is Maya when we are outside Maya we never understand what is Maya because when we step outside there is no Maya it simply disappears when we are within nothing else exists excepting Maya this is the Maya of the lord so he prayed lord please show me your Maya and the lord out of his infinite grace agreed and then after some days it so happened that this Markandeya was sitting in his hut and praying suddenly he started that rain started falling it was incessant and everything was being flooded there was water everywhere rivers and seas were rising like at the time of a snow was arc and nothing could be seen excepting water water water everywhere so this Rishi Markandeya was frightened and he went around where can I get safety where is a shore and then he came there was a shore there was a banyan tree and he saw that on a small leaf a child of great beauty was lying the child was radiant and divine and what was he doing he was sucking like babies the two of his own foot as Rishi Markandeya went near the child he was sucked in the mouth of the child inside he saw the whole world and was shocked when he started going around he was again the Shvasa in breath he entered inside and he saw the whole world and he saw another Markandeya searching for a place of safety and being sucked into the mouth of another baby and then with the Nishvasa that is out breath again he came out and again he saw that same baby sucking his own toe etc he was amazed and then he realized oh this is called Lord Vishnu's Maya because nothing happened everything is happening because of Maya they are not able to realize Brahman they are always entangled in the world which is not real so this is how we see this one so this last mantra the declaration of Brahman's Saguna Brahman because declaration can come only of Saguna Brahma of the vastness the largeness Brahman she is beyond what the mind can comprehend Mano Vacha Ago Charam beyond the created space and time she really brings into existence birth both space and time all the worlds everything the manifestation of hers she breathes life that is called blowing the wind into all of creation so vast is her greatness glory is her power that is what is being said here my glory transcends the Deva means Devaloka it transcends all the created worlds such is the glory of me nobody can describe it Vacha Mana Ago Charam Aprapya Manasasaha it is I who create it is I who sustain it is I who take them back and everything exists because of me everything is functioning because of me ultimately everything comes back to me that is what Shri Ramakrishna said ultimately everybody will be liberated with this this beautiful Devi Suktam has come and the very essence of this Devi Suktam is that three verses of so by the grace of the Divine Mother we are able to penetrate a little bit into the beautiful meaning of this Devi Suktam and with this we have completed Devi Suktam by her grace from next week onwards I have a desire to take up Shri Suktam most famous those who wish Shri means happiness Shri means wealth Shri means knowledge Shri means Kirti many meanings are there we will talk about it Hare Hare Om Tat Sat Om Jananim Sharadam Devim Ramakrishnam Jagat Gurum Pada Padme Tayo Sritva Pranamami Mohur Mohu May Ramakrishna Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna