Gospel of Sri Ramakrishna Lecture 071 on 11-October-2022

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGADGURUM PADAPADME TAYO SHRITVA PRANAMAMI MUHUR MUHUR So there are one or two questions as I see it that they are practically the same thing. First thing, to be able to complete successfully anything in this world, the grace of God is very necessary and especially what we call auspicious things, definitely it is God's grace and it is the best thing anybody can do. Now I hope that will be followed by the next section. Now there was a discussion, why saints accept some followers and reject others? First of all, we have to be very clear when we use the word saints. There are sadhaka saints, their life is very good life but they are not perfect souls. By saints, we mean people who have seen God, experienced God. This is called sakshatkara. Now sakshatkara means not like we see each other. It means like a river emptying itself into an ocean, becoming one with the ocean, namarupe vihaya. So what we understand is that when a saint accepts some and rejects others, it is not the individual who is doing, it is the God to whom this saint has offered his body, mind, everything that really determine the things, do things through the instrumentality of that individual who was an individual before. Now pure God Spirit alone fills that body and mind. Because we are ignorant, we see that person as an individual. Who sees? Because as long as I think I am an individual, I see even God as an individual. But a saint is just like God sees. Now why do they reject or why does God reject? It is not that God ever rejects. Like Shri Ramakrishna gives the answer, a mother cooks and his favorite example is fish. But there is a 2-3 years old child, for him the mother cooks what exactly suits his stomach. But for the first one, the eldest one, perhaps she will put all sorts of spices and everything according to the digestive capacity of the student. So we should be very careful that God never rejects anybody. Rather I would say that He would accept everybody, but He would give different types of food for each one. And so we see whether Shri Ramakrishna did not reject people, but it is the Divine Mother, you will get teaching from somebody else, exactly suited to the state where you are in and which will help you to go forward. I will give a beautiful example for this, even though I might have told about it many times. There was a great teacher and one day a villager came to him, very sincere and requested him, Bhagawan, please teach me how to meditate. And the Guru at first gave him, God is of this nature, that nature, whatever nature, asked the disciple to meditate. And after a few minutes of trying, the disciple came back running, said, Guruji, I am unable to think about God according to your instructions. Guru, by the grace of God, immediately understood and he asked him, what do you love the most? And the disciple from a village, he said, Sir, I have a buffalo and I love my buffalo. I call it, even I named it as Rama. And then immediately the Guru told him, now you meditate on God as Rama, on your beloved buffalo. And the disciple's heart bloomed with joy. He went inside a hut and that hut happened to be, one has to sit and enter, but once a person enters into the hut, then he can sit, but the doorway is very small. And hours passed. Guru was anxious. So he went and said, you come out. And the reply came from inside, Sir, I am unable to come out. Why is it so? Because my horns have grown so big, it is not possible for me to come out. This is a beautiful story. First, the Guru gave instructions which were not sufficient. Then the Guru gave instructions exactly suited to his understanding, to his need. This is called Ishta Devata Siddhanta, the theory of chosen deity. Lest you may be wondering, does any Guru tell, meditate upon buffalo? Well, Durga Puja time, you must have witnessed, you have offered puja to Mahishasura. And he was one of the greatest devotees of God, Divine Mother. How do we know? Because he is ever with the Divine Mother. Then what about the separated head? That separated head represents Ahamkara. Anybody who doesn't give up his Ahamkara can never become any devotee. So this Mahishasura, previously he was full of Ahamkara, then Divine Mother, out of her boundless grace, had cut off that Ahamkara. It is a lesson for all of us. We cannot get rid of Ahamkara. Only God can get rid of the Ahamkara for us. So he surrendered himself. He fought like a child fighting with the mother. Even when the mother is beating, as Ramakrishna says, the child goes on crying, clinging to her who is beating him, Ma, Ma, like that. So this is the idea that all of us, a mother is looking after all of us, but different instructions according to the yogyatha, the fitness, the capacity to understand and also to practice. And many times there is a dichotomy. We understand much, but we are not in a position even to practice. So it is not rejection at all. God can never reject and the saint is a God. So saints can never reject. So we have to get rid of that idea. So there are comments also there. One, another question. So when soul is very pure in all beings, how come Paramahamsa Ji rejects the prasad or any other offering by judging the person? Well, it's a very beautiful question, profound question. First of all, prasada means that which has been offered to God. I have not come across any instance when a devotee, worthy or unworthy, if such a devotee or a person brings prasada, Sri Ramakrishna had ever rejected prasada. I have not heard. But eatables, yes. Why? Because there is a theory that whatever be the character of a person and whatever that person offers to others, a bit of that character goes along with that. This is a very well-known phenomenon because our minds are so gross. Our minds are like thick black dress, curtains. A little more dirt doesn't even show up. Supposing, there is a beautiful example, once a great teacher wanted to teach a lesson to his disciples. So he brought one huge screen, pure white, and in the center of it, a small black circle. He drew, very small. And then he asked his disciples, What do you see? And everybody said, We see a black dot. And immediately the rod had come heavily upon all their heads. See, so much of white screen is there. But the moment I put a black spot, all your attention has forgotten the white thing and only focused upon this. This is how, even if a person has got 99% of merits, but if he has got maybe a small defect, all our attention is focused upon that. And that's a great lesson for all of us. We should see. What do we see? So, Sindhu te bindhu dekha. Bindhu te Sindhu dekha. Beautiful Bengali saying. What does it mean? It means if somebody has got some good quality, just like a small drop in comparison with an ocean, we should enlarge it so that we see, Aha, what a marvelous ocean of good quality. And this is called Bindhu te Sindhu dekha. Sindhu means ocean. But the other way is, a person may be having plenty of defects, 99% defects, but a saint always says, Oh, it is just a small defect. Nothing else. What is the real reason for this? Reason is the saint knows two things. First of all, this person is what this person is because of God's will. Ishwaraha sarvabhutanaam hridyeshe arjuna tishthate brahmayan sarvabhutani yantrarodhani mayaya The second reason is that a person sees potential divinity in everybody. And he says this person has got some good qualities and only a satpurusha sees sat. The purusha who looks for sat and sees sat and does not see asat, he is called a satpurusha or a holy person. That is, a holy mother is the greatest example in that respect. And it is her teaching, stop finding fault with others, start seeing the good in everybody. This is only a side issue. But I thought, just now the thought had come. So what did we discuss? That a saint can never reject. Through the saint, it is God who says, My child, you are not ready but I have food which is exactly suitable to you. And funny thing is, not really funny, sometimes that food is suffering. In fact, I am inclined to think most of the time that food is through suffering. We never learn a lesson through happiness. We only learn our lessons through suffering, unhappiness and that is why there is an English poem, I do not remember exactly and the poet writes as if God is speaking. My child, I have filled you with so many things but at the bottom I have kept virulent poison. If all the good things that I have given you do not bring you back to me, at last this poison will bring you to me. That is why Kunti in the Bhagavatam, hymning Shri Krishna, says, Vipadaha santunaha shashvat tatra tatra. Now and then there should be terrible suffering. O Krishna, why? She answers, so long as we were suffering, you never left our, you gave your company and you were there protecting us all the time, like a mother protecting her young baby. Whenever there is a thorny pathway, she takes up the child, children, even three, four. She does not want them to suffer. God is like that and we must have that faith. It is absolute truth, even when we are suffering, it is like the mother trying to give a little bit of bitter medicine. We have to understand it. Now somebody is commenting there, my understanding based on today's discussion, how and why they respond differently to different disciples, which is completely open to further discussion. Saints in a human body are also in an evolutionary process and some may be more evolved than others. So their interaction with the disciples will vary on their own level of evolution, absolutely true. Also, they take into consideration the evolutionary level of each individual disciple and treat them accordingly. Saints that are nearing the end of human cycle, rarely, actually use speech, but affect their disciples through their strong thought and energy and transform them. I have absolutely 100 percent, I agree with them. There is no doubt about them, about this, absolutely it is true. So that is what we need to understand. Now we will go back to our discussion. In our last class, we were talking about a beautiful bhajan, Amarki Pholair Abhav. The story, if you still remember, with regard to, connected with an incident in the Ramayana, Vibheshana told Sri Rama, Ramanasura's heads will go on growing. You dispatch one head and it will spring up again and again and again. And again and again, because the root is not cut off. What is the root? A part of nectar, amrutha. And that is always there with him. And when he goes back, he hangs it in a particular safe place, which is guarded. So if somebody can steal it, then only he will die. Otherwise, no. And Rama sent Hanuman. Hanuman went. And remember, he could assume any form. Like the modern drones, even the mosquito size also a drone can enter. And then take video pictures, crystal clear clarity will be there. And then transmit that information even hundreds of miles away. This is the greatest, newest weapon. No human beings are involved. From a distance, already several high killings have taken place and due to drones. Now, so Hanuman went and stole it. But Mandodari, Ramanasura's wife saw. And she also saw. If this amrutha bhanda is gone, her husband will die. She will become a widow. And life will be very miserable for widows. So she tried to tempt. And then Hanuman replies in the form of that most beautiful song, I do not lack any fruits. I sit under the tree of Sri Rama and He is a Kalpataru. Whatever fruits I desire, I get in plenty. And then I leave ordinary fruits to you and I return to Rama, whoever stays in my heart. And I sit under the tree of this Sri Rama Kalpataru, most marvellous song. So we are all sitting under the tree of Sri Rama or God. There is absolutely no doubt about it. And Ishwara is also sitting in our hearts. But we are not awake to that fact. That is why arise, get rid of this tamasikata, lethargy. Awake. Awaken means what? As soon as you not only rise, but you gain complete consciousness, awareness, then you notice things and take appropriate action. So like that a jiva awakens. And then he takes, what is the first thing? I think I am potentially divine. God is in my heart. And how can I behold this Ishwara all the time? That is the sadhana. That is why it is called siddha sadhya. That is already God is there. We need not really get Him. He where is He? Not at a distance. Is it to be manufactured? No. Is it in another place? No. Is it something old? No. Is it something that is damaged, broken? No. Is it something rusty and stained? No. And Vedanta tells us every human action is either to manufacture if it is not there or to obtain it, it is there, but at a distance. Aapti. One is called utpatti. Another is called aapti. It is there, but not here, somewhere else. Third is called vikarya. Some defect is there. I have to repair it, otherwise I cannot use it. And the last thing is that it is not broken, but it is stained. It is a little bit rusty. Some dust has gathered. Every action falls under these four categories, but Brahman is called siddha vastu. That is ever existing, not to be manufactured and He is not anywhere else. And He never becomes old. And because He doesn't have parts, He doesn't become old or rusty. So this marvellous concept and we are completely unaware what our own Vedanta has to teach. This is not only a philosophical truth, this is a psychological truth. And where is that God? And Bhagavad Gita is in a sense of all Upanishads. So this Bhagavan is inside, inside, outside. Ishavasya Upanishad says, It moves and it is stationary at the same time, which is impossible for any object in this world. It is very far away for the ignorant, but very near to those who know, who have the knowledge. And His God is inside and outside. I will give an analogy because high philosophy is needed. A deep capacity to understand is needed. Medha Shakti is needed to understand this. The example given is, take a clay pot. Where is the clay? Outside. Where is the clay? Inside. Is it far away? No. Is it nearby? Yes. Everything is pot only, clay only. There is no pot actually. It is nothing but clay. And if we can take this example, I do not exist, you do not exist, world doesn't exist. It is nothing but Brahman seen through the prism of time, space and causation, which means seeing Brahman with various names and forms and utilities. I give the example. Just imagine, these are the things you have to listen and you have to exercise your imagination, then you will enjoy it really. Supposing you are in a room and all the four sides of your room, there are thousands of very small, small mirrors. All of them are separate. You know what happens and imagine also there is a big mirror right in front of you and you are facing that mirror. That big mirror will show you in your entirety. But imagine your side glance, side wise, you see in all those broken glasses, a little bit, a hand, a bit of the face, an eye, a bit of the leg, etc., etc., a bit, a bit, a bit. And if anybody mistakes that that is somebody and the other one is somebody and the third one is someone else, it is not me because you are unable to see and imagine further all these broken mirrors are also different colored mirrors and you can imagine your reflections will be yellow colored, green colored, red colored, blue colored, mixed colors, kaleidoscopic colors. And this is what Vedanta tells we are seeing whatever we see is nothing but Brahma. What is the reasoning? Because we can only experience what exists and existence is God. So if anything is existing, it is nothing but God manifesting in the form. Then in every object there is inherent knowledge. You look at a table and immediately you say this is a table and if you do not know its name as a table, but you know exactly this is some object x, y, z, you give the name until you find out the common name by which everybody is calling that table. So this is called that seeing something existing outside is Sat and seeing and understanding, obtaining knowledge which is within that is called Chit. I hope you get the point. So I am repeating it. Sat, Chit, Ananda are the Swaroopalakshanas of Brahman for the mind. Because when we go beyond the mind, nobody requires any introduction and there is no difference between me and God because it is the mind which makes this difference as through time, space and causation. So whatever we see as if outside and that as if outside is understood as knowledge within us, that is a table outside. Where is that knowledge? Inside within each one of us and the name for that is called Chit. So what am I talking about? Sat is outside, we call it an object. Chit is the knowledge which is inside and every object produces a kind of effect upon our mind and that is called Ananda. It is a marvellous subject. I will not go further into it. Coming back to our subject. So Hanuman, he said, I don't want any other fruit. In fact, I get, I sit, always I reside under the tree called Sri Rama Kalpataru. Taru means tree, riksha, kalpa riksha. And whatever fruits I want, whenever I want, in whatever form I want, in whatever quantity I want, I get to my heart's content. Do you think I require these worthless fruits that you are trying to give? It may be mangoes, it may be bananas, it may be some other fruits, it doesn't really matter. I leave all these fruits to you and I go. What type of fruits? So how many fruits are there? We will come to that point slightly later on. Now, Swamiji, in the Ramakrishna order, we consider Swami Vekaranda as Hanuman. How do we come to that conclusion? Because Swamiji himself, once he wrote to Holy Mother when she was anxious, how my beloved Naren is doing in western countries, especially America, he wrote, Mother, by your grace, in this incarnation of mine, and he is referring as Hanuman, Anjaneya, Anjaneya, I did not need to jump. I travelled comfortably in the very ships that they themselves had built, these Rakshasas. But in my previous Janma, I had to cross the ocean itself. And he was referring himself as what? Hanuman. And in South Indian tradition, Hanuman is considered as a Mukhya Prana. Mukhya Prana means Guru. Guru is one who builds a bridge between God and the Jeeva. Paramatma, Jeevatma combination, unity is achieved by building a bridge. And God comes in the form of the Guru. God alone comes in the form of the Guru. And Guru is none other than Satchitananda, as Ramakrishna clarifies it. And he takes a human form, so that we can recognize him, take shelter at his feet, and he can guide us, he can teach us, because he is a superb psychoanalyst. He understands whether we are six months old babies or two, three years old children or 10, 15 years adolescents or grown up youth or mature old people. The Guru understands and gives appropriate food. Food means Upadesha. So this is the Swami Vivekananda. He is considered by us as Hanuman himself. What was the purpose of Hanuman? Rama, if you remember, had ordered Sugriva, you send to the four directions. But Rama knew nobody will be able to find out Sita. Sita here represents a struggling Jeeva, a sadhaka Jeeva, completely yearning, immersed in the thought of Ishta Devata and that is Sita. And we are all like Gopis. Every longing heart is a Gopi, is a Sita, longing only for union with Rama and God understands it. He sends his messenger in the form of the Guru and then Hanuman, as we all know, builds the bridges, carries Rama and Lakshmana. What do Rama and Lakshmana stand for? What a marvellous story this Ramayana is! How many lessons we can learn! This Ramayana is not a story of somebody kidnapping somebody else, but it is the story of every struggling Jeeva captured by the divine Maya and perhaps I will deal with it on some other time. But what I want to tell you is that Hanuman is the Guru and he carries, first he goes to the struggling sincere, sincerity is the most important qualification and then he tells Mother or O Sadhaka, you don't need to worry. Rama is completely aware and he knows you are longing for him and very soon he will come and be assured Ravanasura cannot do anything that means Maya, Ravanasura represents the glory, the glittering, shining golden disc and that is covering the truth. That is, he cannot do anything because you have to run away from that world and Rama knows that this is my child, he has thrown away all the playthings, he is tired of the play, he wants to come, he is crying, Ma, I want to come to you, I don't want to play anymore. These are all marvellous examples given by Sri Ramakrishna depicting the highest Vedantic truths and then he first gave self-confidence, do not falter, do not hesitate, full with full joy, very soon Hanuman means he is like the dawn, soon after that there will be sunrise, he will be coming. Then what did he do? He went and destroyed practically half the strength of Ravanasura in the form of fruits, eating the fruits. What does it mean? It means we are all fascinated by the fruits, that is our topic, that's why I have brought up this topic. What are the fruits? I will come to that. So it is not some garden fruits, garden flowers, they are talking about the very fruits after which the entire world is running mad. But they are neglecting, they are running after only two fruits, not all the fruits and especially one important fruit, I will come to that again. By this time, those of you who are intelligent must be guessing what I am hinting at. And then Hanuman comes back and conveys this is what I have done, takes Rama and Lakshmana and builds the bridge, but he doesn't allow them to walk. He carries them on his both shoulders and then he goes there and that is when the story has come of Rama wants to kill Amruta. What is Amruta? There is some Punya acquired by the Ravanasura and so long as that Punya, Fala lasts, he cannot be killed. But Rama himself has come and like Mother Kali, who is called Falaharini, one who eats up all the fruits and I have to confess you that now at least I have to give the hints. Why is Mother Kali called Falaharini? This special Puja comes in the month of October, but first in the month of usually May. It is very specifically called Falaharini. She who destroys Falas. What Fala are we talking about? Dharma, Artha and Kama. She destroys three fruits. Don't mistake by any chance, not all the four fruits, only the three fruits. What remains? Moksha Fala, the fruit called liberation and unless we transcend these three fruits, unless we transcend Brahmachari Ashrama, Grihastha Ashrama, Vanaprastha Ashrama, unless we progress not only the mantra part of the Veda, not only the Brahmana part of the Veda, not only the Aranyaka part of the Veda, but we have to come to the Upanishadic part of the Veda, which is directly related to Sannyasa Ashrama and whose only goal is Moksha or liberation. And it is beautifully sung, especially I know in Kannada language, somebody has translated and Sri Rama Kalpavruksha gives me Moksha Fala and I don't need any other fruit because a person who gets Moksha Fala, it includes everything else anybody can desire at any given time in the whole of the creation. So the Ramayana story is the story of how a Jeevatma represented in the South Indian version, represented by Jeevatma who is called Sita and who is kidnapped because of Adharma and then Ravanasura represents the glitter of this world. They gilded what is called not real gold but the appearance of the gold. That is how we are running after not even Dharma, we are only running after Artha and Kama and that is dangerous. Why is it dangerous? Because if anybody has Dharma, inevitably that Dharma like a pole vault, it makes us, helps us jump over, cross over Artha and Kama and Artha means, one meaning of Artha means money, wealth, instruments. Another meaning of Artha means meaning. Life becomes fulfilled, meaningful. Man is always searching for meaning in life and the only meaning in life we get when we turn our attention to God and slowly progress towards God through Upasana and finally when we reach God, life becomes meaningful, we get fulfillment and then we have eternal bliss. I am blessed. Dhanyosmi, Dhanyosmi, Dhanyosmi. I am blessed all by the grace of God. That is what we are talking about. So, this Divine Mother Kali, anybody, Divine Mother, what does she do if anybody is devoted to her? So, this Kali who is termed Maya and she has two aspects, Avidya Maya and Vidya Maya. What is Avidya Maya? Many people who do not have the capacity to think, they think Avidya Maya is that which deludes us, binds us, takes us away from God. Sri Ramakrishna never accepted this view. What view did he accept? This Maya has two aspects, that is Avidya Maya, that is Maya in the form of ignorance and Vidya Maya, Maya in the form of knowledge, right understanding. But we have to understand correctly that just as a mother who has to discipline her child in order to make him grow into a worthy human being, so also the purpose of Avidya Maya and in Advaita Vedanta, Avidya Maya has got loads of meaning which is simply superficially we read, Oh Maya, Maya and especially men, Oh I am caught in Maya, means I am under the grip of lust, I am under the grip of woman and woman has been denigrated, not understanding how we are born of mother only and every woman's fulfillment comes only through the motherhood. So what am I talking about? Avidya is not a deluding power but it is a teaching us how to grow up through hard exercise and in Advaita Vedanta, Avidya is considered as Vedic rituals belonging to the first part of the Vedas called Mantra, then Brahmana and slowly we enter into Vidya Maya when we slowly give up our attachment to the external objects, slowly, gradually turn our mind inward. And that is when our real journey towards God starts and the beginning of that start of the journey is called Upasana and slowly that Upasana takes us to the Paramatma who is available, attainable by proper understanding and that intellect called Medha and that Medha is what we prefer, not scientific knowledge, not secular knowledge, not knowledge of anything but knowledge of God. That is called Medha and every Vidya, whatever it be pursued enough to the very extreme takes us only to God. That is why physics, it inevitably if it is pursued not stopped on the way, it will take us to metaphysics. Metaphysics means God. So this is the inevitable progress. Avidya is like a loving mother teaching us ideals of life, what we should do. First she teaches us this carrot and stick methodology. Like we train animals, all of us are animals when we are in a growing up stage. So do this one right, carrot will be given, reward is given and do it wrong until we do it right, stick will be applied but who applies the stick? It is the mother and mother never applies a stick which will hurt, harm, injure and decapitate the child. Always it helps the child to grow and this is the interpretation of say Ramakrishna about Maya and Ramanasura represents that Maya. I don't know but my own imagination tells me perhaps Sita was even sometimes quarrelling with Rama but when Ramanasura captured her then she understood the value of Rama and 24 hours and exclusively, completely forgetting her body, her mind, everything. She became only Ramamaya, completely filled with Rama only, inside Rama, outside Rama, nothing else excepting Rama. When Hanuman saw, we get in the gospel, I hope you have read in the first volume that how her whole body, Tano, Mana, everything is resting upon Rama. So sometimes when we do not realise the real value of God, God gives us in the so called, what is called Artha and Kama, Swarga Loka maybe and then after enjoying a little we understand the value of God and inevitably, inescapably everyone's journey must turn because we are all children of God. So now I mentioned earlier what does Rama represent? Paramatma. What does Lakshmana represent? Appropriate sadhu behaviour called Dharma. Where there is Lord, there is Dharma. Where there is Dharma, there will be Lord. And so you remember when Sita, is a very, very fascinating story, I can spend hours enjoying it myself and making you also enjoy. Appropriately, she was supposed to be a loving mother, loving wife. Lakshmana always considered her as a second mother but what did she do when she heard Rama crying Haa Lakshmana, Haa Sitae. Immediately she started accusing Lakshmana, you are after me. I am talking about Valmiki Ramayana. Oh Lakshmana, go and save. Lakshmana said, Mother, Rama is Paramatma. Nobody can harm her. This is a Mayavi who is trying to distract us, not Rama. Nobody can conquer Rama. But will Sita, Jivatma listen? No. She wanted, she loved Rama but she was not following. Then what did Lakshmana do? She accuses Lakshmana to such a horrible language. I don't know how to express it. You are after me. You want to enjoy me. You are waiting for the death of Rama. The man who dedicated everything for the service of Rama, who never slept for 12 years and she was forgetting everything. She knows in her heart of hearts. But such is the Mahamaya, covering of the Mahamaya. Then Lakshmana reluctantly had to leave Sita. What did he do? Even then, his only goal in life, I don't want any harm to come to Sita. So he drew a circle around that hut where Sita is there. And he says, Mother, never step outside this circle. So long as you are inside, no evil can ever enter. What is that circle? It is popularly called Lakshmana Rekha. But we can appropriately translate it as Dharma Rekha. That is, you be under the control of the Dharma. Dharmoh Rakshati Rakshitaha. If you observe Dharma, Dharma itself will protect you. This is the greatest Kavacha. Sathya is the greatest Kavacha. Nobody can really harm somebody who is truthful. And truthfulness without Dharma can never stay. Dharma and Sathya, Lakshmana and Rama, always are together. This is called holy behaviour. And then what did Sita do? And then Adharma came deceptively in the form of a monk. We all know this story. I am just narrating. Lakshmana represents Dharma. Where there is God, there will be Dharma. Where there is Dharma, God. They are inseparable. Sathyam is the Paramatma. Dharma is our appropriate reaction with the world. When we are with the Sathya, our metha understands this Sathya. So that is the Hanuman. And Swami Vivekananda in this modern age, remember Sri Ramakrishna said that, I am, I was Rama. He who was Rama, He who was Krishna. And by proxy, it means He who was Buddha, He who was Jesus, He who was every other incarnation that we know, including the future incarnation that Sri Ramakrishna himself had predicted. I have to come once more. At that time, there is going to be a great destruction anyway. So the incarnation is none other than one only. The source is one. Incarnation is one. So that Rama, that Krishna, that Rama, the same Rama. And He required a messenger to the whole of humanity who are under the grip of Ramanasuras. And then we are all that Jivatmas and we are under the grip of the mesmerism of the entire modern world and internet is the headquarters of Mahamaya. And those, Mahamaya has both aspects, Vidya Maya, Vidya Maya. Internet has got both. And the proof of it is that we are taking this Zoom class is part of that Vidya Maya. So it depends upon, we must have Viveka to accept the Vidya aspect, the spiritual aspect, beneficial aspect. And we should be very careful to renounce Vairagya of what is not conducive to our approaching God, which is called inappropriate material that is freely available. And we must have that Viveka to choose and Vairagya to give up. And we must have body-mind control and slowly we grow a tremendous longing for God realization and that is why we are studying this form. Now, where is all this leading us? Swami Vivekananda was fascinated by the sterling qualities of Hanumanji. He exhorted his disciples thus, You have now to make the character of Mahavira, Hanuman, your ideal. See, how at the command of Ramachandra, he crossed the ocean. How do we read it? See, how at the commandment of Sri Ramakrishna, we have to cross the ocean. He had no care for life or death. We should also imitate Hanuman. He was a perfect master of his senses and wonderfully sagacious. You have now to build your life on this great ideal of personal service. Through that, all the other ideals will gradually manifest in life. Obedience to the Guru without questioning and strict observance of Brahmacharya. This is the secret of success. As on the one hand, Hanuman represents the ideal of service, so on the other, he represents lion's courage, striking the whole world with awe. He has not the least hesitation in sacrificing his life for the good of Rama. A supreme indifference to everything except the service of Rama. Only the carrying out of Sri Rama's behest is the one vow of his life. Such wholehearted devotion is what is wanted. That was what Swami Vivekananda said. The ideal of Hanuman. Hanuman is the ideal not only for the whole of India, for the whole of the modern world. May Sri Hanumanji give us his blessings. Now I am going to talk a little bit about, a little, very briefly, what Tulasidas had depicted. How he depicted Hanumanji in his, as we know, very popular and most well-known Hanuman Chalisa. Forty Dohas on Hanuman. Bala, Buddhi, Vidya, everything. Considering myself as ignorant, I meditate on you, O Pavanakumar Hanuman. Bestow on me strength, wisdom and knowledge and remove my afflictions and blemishes. That means avidya. You have Sri Rama, Sri Lakshmana and Devi Sita dwelling continuously, constantly in your heart. You delight in listening to the glories of Sri Rama. You are learned, you are virtuous, extremely intelligent. You are always eager to do, to render your service to Sri Rama. What does it mean? This is what is called shiva jnane jiva shiva. That is, you don't, Rama will not want, but he comes in the form of every deserving person so that it is an opportunity for us to recognize Rama and to move forward. The greatest benefit anybody can do, we have done to Sugriva. What did you do? You brought union between Sugriva and Rama. That means you made it possible for Sugriva to become a king. Not worldly king. He is the king of devotees. And then, You are the gatekeeper, Sri Rama's kingdom. Nobody can enter into the kingdom of Rama or the palace of Rama or the house of Rama because if you do not allow, then nobody can enter. But if you are gracious, anybody, everybody can enter. That means you are the greatest devotee and that is why Sri Ramakrishna specially meditated on Hanuman, became one with Hanuman. You have obtained Ramadarshana. So also Tulasidasa. The immortal juice of Sri Rama. Sadashiva Brahmendra goes into ecstasy praising what benefits we get. Rama himself is the Amruta. Rama Nama is the Amruta. Rama Rasayana, such a Rasayana which makes us immortal, for which the whole Samudra has been churned. Samudra Manthana story in the Bhagavatam. It is with you. How to get? You are the servant of Rama, Raghupati. And anybody who becomes servant of Raghupati, you become the servant of that servant or the servant of the servant of the servants of Rama. Anybody who worships you, what do they get as a reward? Rama himself. That means you, that person who worships you, who really meditates upon you, you bestow upon him that priceless gem called Moksha, the priceless fruit called Mukti and Janma Janmakhe Dukha Visaravay. The indescribable suffering, Tritapa of 84 Lakh Janam will come to an end. But how does it happen? At the end you remember Raghupati by remembering Hanuman, by the process of association. And what do you do? You go to the place where Rama dwells. Where is Rama dwelling? Where is Brahmana dwelling? Everywhere. And then only you will be entitled to have that title. I am a Hari Bhakta. Only that going and merging in the city of Rama, one can be called he is a true devotee of God. I can go into ecstasies but I have given you sufficient hints. Now we will talk about the fruits and that is the most marvelous discussion. That is why I am bringing this one. Every sentence that emanates from Sri Ramakrishna's mouth is emanating from God himself to nothing but to Purushartha. And we have to remember, even though we may discuss the same things again and again and about these four Purusharthas called four types of fruits, we will talk about it in our next class. Om Jananim Shardam Devim Ramakrishnam Jagat Gurum Pada Padmet Ayo Saritva Pranamami Mohur Mohur May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. Om Bhakti Ramakrishna