Khandana Bhava Bandhana Lecture 14 on 10 August 2019

We have come to the most important part of the hymn “namo namo prabhu vākya-manātīta”. God can never be described. So  also Avatara.  So also jeeva.  Jeeva  means in His true nature, He cannot be described. So the hymn begins Nemaha. Namo Namo means twice Nemaha. This is very important word in the whole Vedic hymnology the word “Namaha”.

What is namaha? I think I explained earlier when ghee is being offered into the fire, the priest should not say this result of offering this ghee to you should not come to me. It should go. when they whole world belongs to their or Lord. What is our problem? We say something belongs to me. Aham and the mama. So here is telling not mine not mine. Everything belongs to you. And who are you? vākya-manātīta

So you cannot be described. Description  comes as a second step. What is the first step? understanding, thinking. First the Mind functions. Then the description comes. description also must follow right understanding. Otherwise, it will be a wrong description. If you don't understand something rightly, then you will be describing it wrongly; wrong information.

So it is impossible to understand. I told you a law the effect can never understand the cause. Always the cause is subtler. What it what is the reason? why it is not capable of understanding? Because here you have to understand whatever is the cause, It is subtler. And whatever is the Karya or the effect is the grosser.  For example in the prana can describe  the body; body cannot describe the prana .

Who  is describing the prana now? It is not the body. It is not the prana. It is not the mind; . It is not the buddhi; it is the Atman expressing. We are talking because who is talking? The tongue is not talking.  Tongue is only just  a media. who is really talking? Knowledge. And what is another name for knowledge God chit.

So it is the chit which comes filters through the body-mind complex. Especially the buddhi, buddhi level, and that Gives command, Express these thoughts. Mind gives command to the prana. Prana gives command to the tongue. And the tongue expresses it.

So what is the law? The grosser can never express or understand the subtler. Therefore that cause is which does not have any other cause; it is the ultimate cause. The whole universe has come from where? It has come Only from God. Therefore how can the universe ever expressed? It is not possible.

But  it has got Ahankara.  It  says I have these things. And in fact the whole world belongs to me. That is what the Ahankara says or at least it hopes. But when a person turns spiritual, he understands nothing belongs to me including what I call “me” also doesn't belong to me. To whom does it belong? To God. That is why our Sadhana - in Mantra Sadhana that we have to start only with the lowest level. Every Mantra given by your Guru has four components. Om For example, then Beeja Mantra, Ishta Devata Mantra, and in the end namaha. So that namaha we have to take it is nothing belongs to me. Everything belongs to you. It is expressed as “shockely to mari ichcha”. Whatever happens it happens by your will.

If it happens by somebody else’s will to whom Doesn't belong? We don't have anything to do with belongings to have that belongs to other persons. You don't say to your neighbor. And  you make I wish you make your house like that. Because we know it doesn't belong to us. So if the whole world belongs to God Then only he can say my “will” will work. Nothing belongs to us. Yes. Body and mind. Both.

Nothing, but exact absolutely nothing to offer. When we come to that understanding we have nothing to offer. This is here is the illustration. Sri Ramakrishna used to worship Divine mother. He Used to pluck flowers, make garlands. One  day he went out. Suddenly  the realization came to him. that all the all these trees have already offered their flowers to the Virat. Why am I going to pluck? And he said with that my entire external worship has come to an end.

What is the purpose of the worship? The end result  of whatever Pooja we will do is to know that the whole universe in which I am a small part. It all belongs to you. That is why at the end of the elaborate  worship - we do Aaratrikam.  you say then what do we sing? All this? Kandana / om hrim ritham, Sarva mangala, prakrithim paramam Bhajans Etc.

But during the Aaratrikam, we offer specifically five items first the lamp, light then water, then cloth, then a flower and then chamara. What  what do these things really represent? 7:42-4

The five elements. And  the whole world consists of how many elements? Five elements. Our body and mind consists of how many elements? Five elements. Because Jagat means you must understand both the body and mind both are Jagat only. One what is the difference the mind is consisting of the subtle five elements. Sukshma Pancha Bhuthas. And the external things gross things are consisting or made up of the gross five elements. So the five gross elements have come from the Five subtle elements. And the five subtle elements came from where?

We say “Mahad”. Ahankara. This is the Sankya’s view of cosmology. subtle from prakruti came mahad. Mahad degenerated or grossified into Ahankara. This Ahankara produced five subtle elements. The five subtle elements have become the five gross elements. And  the prakruti itself belongs to the Divine Lord. It is a lower part of the – divine Lord is called subtle. The higher part is called the Jiva.

This is clearly enumerated in the seventh chapter of the Bhagavad-Gita.

अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम् |

जीवभूतां महाबाहो ययेदं धार्यते जगत् || 5||

apareyam itas tvanyāṁ prakṛitiṁ viddhi me parām

jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat.

So  the Divine Lord divided himself into two parts as it were one part becomes the Chidabhasa. Another part becomes the prakruti. So prakruti is nothing but a Divine mother Divine Lord only. So the whole world belongs to the Divine Lord. Of  which our body and mind is one. Therefore Once this knowledge comes there is no question of offering anything. Who is going to offer? To whom it is being offered?  that is the meaning of Brammarpanam, which we are going to discuss. Brammarpanam means the person who offers this Brahman,   the thing that is offered is also Brahman –the thing  it unto which it is offered is also Brahman and the act of offering itself is Brahman and the instruments through which the offering is made possible That is also a Brahman.

So like, you know, we give this we know the idea, but we have to hear about it again and again like Cinema, Like your dream.  That  is the best example. 00:10:31 - 9

You are dreaming, but you are doing homa. So you are the purohith. The fire is there, the ghee is there and the vessel is there and the spoon is there. All these things when you wake up, you have become the fire - you have become the spoon  you have become the ghee, You have become the Offerer you have become the people who are witnessing that homa. Is  it not? That  is the beauty of this illustration?

So the whole world is nothing but Brahman. But so therefore any effect can never adequately describe it. Nothing can be really described. It is only a pointer.

“namo namo prabhu vākya-manātīta Yeah, yeah.

Without body-mind. Yeah. No, you cannot say that. But you know that wording is also not correct. If you are not associating with the body-mind you don't use the word Chidabhasa. Chidabhasa is invariably related to body and mind the moment you say this is my brother, You are relating. So there is no relationship at all. Suppose your brother doesn't exist, will you have a relationship with a non-existing brother. You see this the whole question is now we are at a stage when we think we are the body and mind. At  this stage, intellectually, All these discussions are possible. The  moment you realize I am chit Chidabhasa will disappear. That  abasa, you know, if there is no mirrors, then would be no reflection.

Wait a minute. You don't know that. Yes, yes. Yes. Yes. Yes.

Yeah, so and that time this hymn applies. 13:13-13

Oh Lord. I know you are Beyond Body Mind. How do I know not because of my personal experience because of my faith in the words of Sri Ramakrishna, Sarada Devi(Holy mother) scriptures Etc. So at this stage, I know that you are Beyond description and yet I also know I could not even say this to you that you are Beyond description. Unless you are the root. You are the Chaitanya.  You  are the prana. Both are there.

I hope you understand the second statement. Say God is everything. I suppose God is manifesting in Me as chaithanya. But it will not do. He must also manifest himself as prana, energy. Otherwise you know, sometimes we know our – sleeping - When I'm sleeping my prana is at a different level, even though I am a knower, I cannot describe what it is until I become awake. then the chaitanya will come. So prana  alone will not do; chaitanya alone will not do. chaitanya alone will not do; a combination of this what is necessary for this body-mind complex to express itself. I hope the point is clear. So even when we realize I am the Chidabhasa, Actually, when do you know when we can we are authorized it to say that I am the Chidabhasa. Not at any given time.

When I know definitely I am not the body, I am not the mind. But I have a body and mind. At that level Chidabhasa will work not earlier. Chidabhasa  will not work until we know that I have a body and mind. I have discussed it earlier, in my previous classes.  About whatever - about whatever object we say that I see it. I experience it is not me. You are seeing me you are not me. You are seeing the table. You are not the table. You know it clearly.

But problem comes this knowledge ends at the beginning of the body. The moment body comes you have both I am the body. I have a body. You understand? I am the body. I have a body this confusion comes. How?  But  you say when the stomach is aching. I am not well. This is “I” & The body are same.

But my stomach is aching I myself and my body are two different things. Same  thing applies to the mind also. So what is my point here? If you definitely identify yourself with the Chidabhasa Then you are still having awareness of the body mind, but you don't say I am the body-mind - you say I have a body. I have a mind.

When you become identified with the chit not Chidabhasa, then you say you don't say I have a body mind you say there is a body. There is a mind nothing to do with me at all.

Is it clear? So now we have to at least intellectually we say I know nothing belongs to me everything belongs to you and yet without you this what you call body-mind And Jagat will not function.

bha̱yād a̱sya agni̍s tapati bha̱yāt ta̍pati̱ sūrya̍ḥ |

bhayā̍d i̱ndraś ca̍ vāyu̱ś ca̱ mṛ̱tyur dhā̍vati̱ pañca̍maḥ || 3 ||kato

(3. Through fear of Him, fire burns; through fear (of him) the sun gives heat; through fear both Indra (the lord of the gods) and wind and Death, the fifth, speed on their way) Katopanishad ..

Because of the fear of Him, the Sun shines, the moon shines, the fire gives us heat. And  the death also functions there. Al l these things we are aware. That is the idea here. First idea is you are Beyond mind. Beyond description therefore Beyond description if it is beyond your mind description cannot be given. but we also say that you are Beyond description even to say you are Beyond description is a description. That description also you cannot say you are able to say only because He is giving life to you, He is giving understanding to you, He is giving that words to you, you are able to say.

Therefore,   Mana vachan ek adhaar - without life mind and body will not function but with life (means prana) body-mind also will not be able to express properly. To understand what is necessary? Awareness - Consciousness.

So this is the conundrum always we have to keep in mind. Prana from our level is different from Consciousness. Yet something is with the prana without Consciousness.

It is always Consciousness. Consciousness and prana can never be separated, but they are two functions. That’s why  I give the illustration; that’s why I am repeating myself. When  you are away. You have both Consciousness Plus prana. When you are as sleep Prana is Dormant. It  functions only at the level of keeping the body alive. But your Consciousness is on it is still there, but it is incapable of expressing because the instrument is not there. 19:31-4

Like Electricity is there. This is a good illustration. Electricity  can be there; electricity need not be there and then the bulb also will be there – Bulb,  Electricity & without Electricity. If  there is no electricity, why wires will be useless, bulb also will be useless. There is electricity. There is electric wire through which the electricity is Flowing, but the bulb is fused.

So what am I talking about? Chaithanya is like electricity. The prana is like the electric wire. The Body is like the bulb or Fan or something like that. When all the 3 properly Come together then the chaitanya will express itself.

So why am giving it out this illustration? There is a dead body.  Chaitanya  is there but just because there is no wire,  so, this is I think good illustration – wire -  electricity is there somewhere wire is necessary to make it flow. But what are you going without use some instrument must be there to Which electricity must Express itself? So that is called the body and mind. Both  should be there. 21:00-7

So for your mind to express it, it must have the understanding. That  understanding in deep Sleep – Chaitanyam  is there, body mind is there but what is lacking the instrument called body mind is lacking. So Mana, vachana ek adhaar - then jothira Jyothi. You are the light of the lights. There are two types of lights and objects are there. For example If there is no Sunlight, Moonlight, fire and then a fourth one is “wauk” speech. Even  if I am totally blind you just walk a little bit of to your left. Otherwise the right side there is a ditch is there but if you walk to the left side my house is there. Through that knowledge comes. So light here means what? Light has only one function knowledge.

To  make us understand things. That  is called light. Other  than that light has no function at all. For what purpose light is going to be used unless it is for understanding only for knowledge. It is only knowledge which tells us what to do what not to do. So two types of Lights I said, these are all external lights. So there are three things objects external lights and the Chaitanya Jyothi.

The external objects are there and they cannot be seen unless there is sun and moon. But  sun and moon are there or  fire Is there, wauk Is there, external objects are there - I am unconscious. Knowledge will not come. Though  you may argue you may not see but I see. But even for me to know that you are existing, I have to be awake Isn't it? So, what is that light that is called Pure Consciousness. So pure Consciousness is the root cause of everything. This is what Swami Vivekananda  jothira. Jyothi. The light of the lights.

To proceed to know that this is sunlight, Chaitanya should be there. Otherwise, it's not possible. So to know it is a Moonlight to know it is the fire light into now it is a wauk. That  is why when you are in deep Sleep In even hundred people may call you, you won't be able to have anything.

Jothira Jyothi Then prayer comes. This is called saranagati. What  is the prayer? You are the Destroyer, Demolisher of all ignorance. Namha. So light stands for knowledge, darknesses transfer ignorance. You are the one who really remove all the ignorance.

Tumi dama banjana har - One who destroys totally ignorance? Oh Lord, you are that. So what is the last one Ujwala hridi kandara - Because you are the destroyer of the darkness, I know that you are here, but I cannot see you yourself show you to me.

jyotira jyoti ujala-hṛdikandara tumi tamo-bhañjana hār

then with ujala-hṛdikandara. I prayed to you you please light  me up. illustrations can be given. So first felicitation is bhagavad-gita Arjuna. Arjuna says, oh Lord, whatever you told me about you I have complete faith in it, but I want to experience it. Unless you show yourself to me. Then only Krishna says, दिव्यं ददामि ते चक्षु: पश्य मे योगमैश्वरम् || 8||

divyaṁ dadāmi te chakṣhuḥ paśhya me yogam aiśhwaram

I shall Grant you Divine Light. Therefore you will be able to see. So  you will not be able to see me with your ordinary eyes. I have to give you divine eyes. Well what I call you now special contact lenses. “paśhya me yogam aiśhwaram then you'll be able to see me in “the correct light. paśhya me yogam aiśhwaram.

Then somebody came to Sri Ramakrishna – Sri Ramakrishna  Krishna asked somebody I am very pleased with you in Brackets - because he did not say that - now you ask whatever you want – I will grant it to you. The devotee You know what he said - Lord. I don't have that much of Buddhi to ask you what to ask of you. You yourself decide What do you want me what if you want to give me?

The devotee. Sri Ramakrishna said to the devotee you ask me whatever you ask me. I will give you then the devotees reply What he is replying that  you know better than me? What is best for me? You decide and give it to me what is the best for me? 26 – 45 - 9

I think I told you one story very beautiful story. There was a man. He had a son. Every day used to go for shopping in India. And it was season where you know that fruit like  berries, this will come so therefore the time. You remember the story. We will do you remember how many of you remember. Anyway, so you heard it.  Did you also hear it? So only thing is memory is lacking.  so one day the father went for shopping with the same fellow with a huge cart load  of the fruit. this what you call him an English.

Still it comes in summer season big seed very small pulp, but sour and sweet. Not Nelly kai –amla..   Always anyway, it is good we all used to like it so they should see the small boy. The shopkeeper said my son take as much as you want. We went on Staring at the fruits, but he was not taking two three times the shopkeeper reminded him.

Then the shop keeper thought This fellow is very shy boy. So himself took and then gave it.  Immediately  spread his shirt and then took the fruits.  And then after that, my father was returning with his Son and after going a short distance father told - Rascal when they shop keeper asked you to take why did you not take?

The boy mischievously looked at his father with a smile  don't you see Dad? His hands are bigger than mine.(big laughter). If I had taken, I will be able to  take only few; but if he gives.. Yes, this is what Sri Ramakrishna’s devotee was asking.

You know best,  What is to be given to me.  same thing when Rashik died,  bhaba wherever you go, You take me along with you. Kalidor Ghosh also said the same thing,  Prasad Chandra Hegira also said the same thing. (29:13-7)

So like that so many illustrations Are there. Oh Lord you decide for me? What is best because you know better than me, What is good for me. This  is a prayer which ujwala hridhikandara you light up because without your light it is completely dark. What is darkness here?. So the word ignorance In Vedantic language has got two meanings.

The word ignorance - when we say supposing I ask you. Do, you know such and such a person? You never even heard about that person. So what would be your reply?

I don't know. This is one meaning of I am ignorant of the person whom you are referring. This is the normal meaning but Vedantic meaning is totally different. Do you know such and such a person? Yes. I know him thoroughly. And what is your opinion about him? He is a one of the greatest Rogues I have ever met. He is a cheat. He  is a hypocrite.

These  were the description of many Calcutta people about Sri Ramakrishna(mild laughter). Yes, you know there lives a paramahamsa – even 2 or 3 days back I read, Somewhere there one fellow this fellow was completely mad fellow. He has some somehow he has got some hypnotic power. So he hypnotized Swami Vivekananda and this Swami Vivekananda  raised  him to godhood and preaching all over the world. It is all completely false information just two three days back.  There  are people like that.

So Karnataka is also very blessed country because here state in in Newspapers are written about Swami Vivekananda that Swami Vivekananda I was very fond of eating - you heard about it, huh in the newspapers and then somebody or Mysore Swamiji or somebody had to write “this person doesn't understand”.

But  one thing is there if I had not been a devotee of Swami Vivekananda, I would also have understood Vivekananda exactly like that. Well, first of all, he wanted so many pickles. Secondly he was very fond of chocolate ice cream. And then thirdly very event from here he went like that when he came from there. They came like that. How do you think he had  become like that? I mean you have to consider a person who doesn't believe the judge. We know that in the his judging improperly. 32:17-8

what we are giving unless God gives that understanding. So what are we talking about? The word ignorance has two meanings one is I don't know anything, that is the normal meaning

Vedantic meaning is I know but completely in the opposite way. This is called avidya. So to to think truth as untruth to think reality as unreality to think unreality as reality. This is called Maya. What is it? This world is alone is real. God Is unreal. this is the most of people even so-called devotees also in theory. They accept God in practice. They behave as though this world is God. Is it not

So will you if you come to know this world is a real snake. Will you be attached  to it? Supposing a man and woman are going to get married. Supposing  the man comes to know that this woman is going to kill me after two two months. Will he marry her or vice versa? Yeah. So many cases you see them after marriage. That is what happens. The thing is sometimes accidentally certain things develop, but there are some people deliberately they do that.

I know some cases deliberately They do that to get hold of the property or anything and afterwards poison or do away with it and then do so many thing. almost every day. You get some news of the other. This lady is some few one week work. Some fellow hired his own friend to strangle his wife. They took her in a car. And then strangled her. her body was found by the police, etc. Etc.

Anyway, now the what I am talking about is it clear the word agnana has an ordinary meaning saying that I don't know anything about it, but the Vedantic meaning is I know about that person thoroughly but completely totally mistaken understanding. This is called agnana. What is it? You are looking at me earlier if somebody asks, do you know this person whom you are looking you say? Yes. He is Swami Dayatmananda. This is called agnana.  but if you are a Brahma Gnani, he it is a person asks you to you know, who is this? That is Brahma. That is what you say. You have to stay because if that is your real experience. Yeah, so

namo namo prabhu vākya-manātīta manova¬canaikād¬hār |

jyotira jyoti ujala-hṛdikandara tumi tamo-bhañjana hār ||

Ujwala  means light up. Hridhikandara means remove my wrong notion.  This is the meaning of maha vakya.  This is a mahavakya but in a saranagati way.  what is it? Oh Lord. I am incapable of understanding you unless you give me that knowledge. I won't be able to Understand you. therefore you are capable. I understand you are capable of destroying my ignorance tumi tamo-bhañjana hār.

But I pray to you namo namo Prabhu, what do we  say ujala-hṛdikandara light up the cave my ear cave stands. You know, what for? What is the meaning of cave hridi means buddhi. Cave means buddhi here. Hridhikandara means the Cave of the heart means the buddhi the understanding of the buddhi  ujwala- light. Now I am understanding things in the wrong way. So that is why in cave what happens there may be precious things lying there because it is Darkness. I won't be able to see it. This is one meaning.

The other meaning is suppose there is a snake lying there. And you see it in dim light. In the cave you don't have proper light. In dim light you see. You  think this is a dangerous snake. Do you know that it is actually it is nothing but pure gold. The snake is nothing but pure gold means very precious. But now what are you doing? You're trying to avoid it. Once you come to know it is the precious gold. What will you do? So please Light Up My Heart.

Then as if the Lord had heard him and lighted up his heart. He sees the whole world and himself in the True Light that I am Brahman as soon as this is done. The next thing that comes is…

dhe dhe dhe laṅga raṅga bhaṅga bāje aṅga saṅga mṛdaṅga

The only word that has been used as Musical instrument is called Mrundanga. so that when I do not know mridanga they used it in North India also Bengal also, otherwise, you have to say south Indian has composed this hymn. Swami Vivekananda he also used to play Mridanga. because this has all been done after he came to South India tasted Rasam  and heard Mridanga all those things. (38:23-7)  

dhe dhe dhe … means they're dancing in a mad joy – langa ranga banga means turning this way that way and different musical instruments are making different sounds what are they doing? They're doing two things.

Three things in their minds they are overwhelmed with joy with the understanding. I am Brahman. Second they're dancing. third they are singing. singing along with musical instruments. Dhe dhe dhe one sound, langa Another sound,  Banga another sound musical instruments.

Bāje  aṅga - bāje means they sound out; sanga mridanga  Some people are playing this one. Chaitanya mahaprabhu is  doing sankeerthana. You can see some people are doing the You can say here are also a very festival is  full of this. Sanga mridanga will be there.

gāhiche chanda bhakatavṛnda – vrinda means a group groups of devotees not bigger groups. You wont to get brahma gnanis in hundreds and thousands. Only a few so..

gāhiche chanda bhakatavṛnda –true devotees. What are they doing?  gāhiche - means they are singing. So by the way, this is not a pure Sanskrit hymn. You have to understand. This Kandana Bhava bandana. Mostly. It is full of Sanskrit words, but it is a Bengali song. Vandit to mai - it is not a Sanskrit word. It  is a Bengali word. Vandi is also Bengali word.  one day also is a so no Vikshane moha  joy is a Bengali  word. Joy like that. very interesting. And once we have we were having some retreat

You introduce yourself. I told them the people very briefly you know. My name is so and so  sir, and I'm like that then there was one lady and her name was Joy Hunter. Joy Hunter she said I am Joy Hunter I said we are also Joy Hunters only.

All of us who are hunting only for Joy, there is no other way. So is there mad intoxicated with joy, like wild elephants intoxicated elephants. They are dancing. Gaiche - they are singing. What are they singing Chanda now Chanda means Vedic hymns. So who are singing –Rishis.  because whatever Rishis sing that alone becomes chandas. (verses with proper meter). but the other other people singing it may be poetry but it is not what is the difference between poetry . (41:37-4)

Rabindranath Tagore’s poetry on the what is called personal God. What Rabindranath sings is not impersonal God. it is a Brahmo sangeeth. They don't describe Saguna Brahman with the forms, but with Gunas. Understand with qualities in numerical Muslims they say we don't worship god with form, but do they worship god without form. No, they don't understand what is god without form without Form means you cannot describe it, but they are go on describing the Allah you are compassionate. You are one without a second. They are only talking about Brahman.

They're also worshipping Brahman only. the whole Gaba Mecca. To Blackstone in nothing, but our Shiva. Kashi  Vishwanatha. They're touching kissing and all those things. One of those rationalistic Muslim Muslim said that every year millions of people are kissing the Shiva linga. He said I will not touch it with a barge pole of hundred feet. Because all the infection that is  sticking to the Shiva linga will come to me if I touch. Yes, he told.

Anyway, you follow what I'm talking about. They are these people they have they they have become realized Souls. That's why they are mad intoxicated with the joy. What are they doing? They're dancing they are singing and they are experiencing ecstatic Joy tears are flowing like that. This is a scenery, which is that Suresh Mithra got the fainting, Singing like that.

All The incarnations great Saints Jesus Christ, Buddha, Sri Ramakrishna they were  all dancing with the great joy and one Nandalal was there who gave that cover to Sri Ramakrishna the Great Master. Sri Ramakrishna like that playing like.

Gayeche Chanda Bakatha vrinda - what are they singing ārati tomār || Toma they are singing your arathrikam – hymns.  arathrikam means hymns. And  then in their intoxication jaya jaya ārati tomār. So Victory to thee O Lord and the whole world is singing your hymns - Hara Hara, ārati tomār ..Shiva? Shiva ārati tomār. With this the  Avathrara stotram has come.

So why Swami Vivekananda so composed this hymn and he especially mention, just to before Arathi, We have to sing this one. Why is it because you / you devotee? Do you know whom you're going to meditate upon?

Do you know whom you are going to do Arathrikam? This is the person with this character's. Kandana bhava is capable of destroying your ignorance.

The Bondage of the world can be destroyed only by him.  the whole world knows it. Therefore, I also said they salute the whole world salutes you I also salute. He is Niranjana. He is without any stain like Akasha.  yet out of compassion assumed a human form. He is NirGuna - is also Guna Maya.

So this is called a Avatar Stotra.

There is not one single mention of Sri Ramakrishna  anywhere in this. That is why it is called Avathara.  It applies to all the Avataras who were and who are and who will become in future. Every Avathara is like God.   It is a hymn for actually for God only.  Only thing is God in the form of a human body and assuming human qualities human names Etc. This is the wonderful hymn.

So with this we complete the meaning of the Avatara stothra. then we come to this second stothram. It is called “Om Hrim Ritham”.

So in our day daily or Aaratrikam songs three or common, fourth one is not very common. So Kandana, om hrim ritham,  sarvamangala is common. Prakruthim paramam even belur math does not sing. it sings only on special occasions? But somehow in the South India, It has become a part of the routine, not in every Ashrama. Only some aharamas.  

So, joyrampati is Mother's place. They I don't know whether they sing it every day. But   some centers choose to do that some do not sing it and with some peculiarity. Also, is there usually kandana, om hrim  Rhythm, sarva mangala and prakruthim paramam is the krama.

But in Basavankudi (Bangalore) ashrama kandana, om hrim, prakrurhim and sarvamangala it comes, for some reason. So  one day one Mangalore Swami came Prahlad Maharaj. He  was asked to sing he sang in the true sense. Kandana. Om hrim, prakruthim paraman, and then sarvamangala. Anyway it  doesn't really matter because we surrender ourselves really to holy mother.

So the second hymn we are going to start. Om Hrim Ritham.  So why is it called Om Hrim Ritham stotram? Because  it Starts with Om Hrim Ritham. Like Kena upanishad. Why  Kena upanishad is called Kena Upanishad.

ओं केनेषितं पतति प्रेषितं मनः केन प्राणः प्रथमः प्रैति युक्तः ।

oṃ keneṣitaṃ patati preṣitaṃ manaḥ kena prāṇaḥ prathamaḥ praiti yuktaḥ |

It starts like that. Again why Isavasya Upanishad is called like that because it starts like this..

om īśāvāsyam idaṁ sarvam yat kiṁ ca jagatyāṁ jagat,

so just because of that. Now this hymn Om Hrim Ritham has been specially composed by Swami Vivekananda. why he has composed it? Because it is said once he had a vision Of Sri Ramakrishna  in the form of 12 letters – dwadasa  akshara Mantra.

That is why So the first it has got to four charanam.  And each charana has got four lines. The fourth line “thasmath thvameva charanam mama dheena bando”.

But  the first three lines is – om na mo, ba gha va, the ra ma, krish na ya .. the first line. Some asramas publish it with red lettering also. Some times Big later so that to make people aware that this is a hymn dwadasa  akshara Mantra.

That is why it is a very peculiar Mantra. It is not Frankly Speaking a very beautiful composition. After composing Swami Vivekananda asked his disciple Sharad Chandra Chakraborthy to to correct it. And he refused saying it because he was a scholar Sanskrit scholar who Shrad Chandra Chakraborthy.

He said it is arshaprayoga. After all his own Guru, you know correcting one’s own Guru. Telugulo emi cheptharu? No, he would have corrected it to make it better. But he said these are whatever came out of your mouth, It is Rishi Prayyoga I'm not going to really correct it. That's what he said. So this is hymn. Hymn  means it's Sanskrit stotram. This word stotram. There are varieties of stotras are there. At  least I know five six varieties.

So the first is the hymns that describe the form of the deity mixed with qualities etc. There is nothing called completely description. For example this what is this? Lalitha Sahasranamam.  What is Lalitha Sahasranamam description of the-

Sree-mata shree maha-ragyni shreematsinha-saneshvaree

these three words form the most crucial ideas in  the Shri Mata - Shrishti karthri, maharagni – sthithi karthri,  . sinha-saneshvaree  Laya karthri.

Srishti Sthithi Vinasanam-  So they describe the physical form of the god. For example –

शुक्लाम्बरधरं विष्णुं शशिवर्णं चतुर्भुजम् ।

प्रसन्नवदनं ध्यायेत् सर्वविघ्नोपशान्तये ॥

Sukla-Ambara-Dharam Vissnnum Shashi-Varnnam Catur-Bhujam |

Prasanna-Vadanam Dhyaayet Sarva-Vighno[a-U]pashaantaye ||

Sukla-Ambara-Dharam, Shashi-Varnnam,  Chatur-Bhujam this is the description of the  Form to be meditated upon. this is one type of hymn. Second  type of hymn that describe the exploits of the deity. The glory of the deity. Chandi  is the how she came into this world to destroy the demons.

The  whole chandi  is three stories. This  killing of madhu, kaidapa,  mahishasura, Shumba Nishumba, these are the main. In between chukka fellows like Raktha Beeja, chanda & Munda.  So  like that.\ There are people whose name doesn't come in the history at all. How  blessed this Chanda & Munda even to day we are reciting their names.

Like Siddhu who ever reads Gospel of Sri Ramakrishna,  which will remember the word Siddu.  But doesn’t matter you have to remember he introduced you for that introduction his name will remain forever. Yeah. Once  somebody came is some here. Swamiji I'm eternally grateful for you.

I don't remember her. I did not remember her. I did not remember why she is eternally grateful then she told it is you who asked me to take initiation and then I went to Swami Bhooteshanandaji Mahraj and got initiation. You  introduced that concept to To me. So I am eternally everyday remember you because of it. I said, I am also blessed. Somebody is remembering me for whatever be the reason. only God is remembered for good or bad and for bad his remembered even more.

So I am also attained somebody is remembering me. So what is the first one about the Form upon which we have to meditate. This meditation on the form has got two aspects. the real form and the apparent form. The real form is totally different. What is the real form.. (Dyana sloka – Takur)

Om Hruday kamala madhye raajitham nirvikalpam

Sadasadacila begadeetham ekaswaroopam

Prakruthi vikruthi soonyam nithya mananda moorthim

Vimala Parama Hamsam Ramakrishnam bajama:…(53:36:-5)

This  is one form. So the second one is exploits here. So in this first hymn also we exploits are there. In the second hymn even more. So what is the first Form? Kandana bhava bhandana? What is your greatest activity? Breaking the bondage, destroying the bondage of the samsara. That is the main purpose. The  rest is only just for us to pray to him. That is one. Then  there are hints of describing the gunas or qualities of the deity. Sri Ramakrishna’s Dyana Mantra…

Om Hruday kamala madhye raajitham nirvikalpam

Sadasadacila begadeetham ekaswaroopam(from prev para)

&&

Ekam nithyam vimalamachalam sarvadhee saakshi bhutham

Bhavadetham thriguna rahitham sadhgurum tham namami

(preceded by brammanandam parama sukatham)

What are we describing in this hymn? Square? The qualities of the Deity. Then there are hymns  expressing supplications. Like they Kavacha &cover and our Gala hymns of the chandy. you get you know, if you recite this one, they said they Divine mother protect my right eye left eye different names. They will give and let  my mother protect me from the Yama Dhrma Raja.

Every part of my body is a described there. The Kavcha. Kavcha means a shield. So divine mother, This is one type of thing other words. Keep me preserve me like mangoes in a pickle, even if it'd be like a pickle Etc. I don't want to die protect me always. This is one type of hymn.

Then there are meta physical hymns, like the “Nirvaana Shatakam”. Mano Bud yahankara chittani naham - About myself – Nirvana. the metaphysical concepts are there then there are ordinary prayers are there. Poornamadha porrnamidham - is a metaphysical hymn Mantra. What is it that me the Karya the effect is also infinite. The cause of me is also infinite. So I am related to that infinite and I am exactly the same as that infinite.

Then there are other prayers like sahana vavathu. May there be no obstacles in understanding things Etc. Then there are things like oh Lord I lack in certain qualities. So Grant me out of your infinite compassion, so I develop those qualities, but other things.

Om Bhadram Karnnebhih Shrnnuyaama Devaah |

Bhadram Pashyema-Akssabhir-Yajatraah |

Sthirair-Anggais-Tussttuvaamsas-Tanuubhih |

Vyashema Devahitam Yad-Aayuh |

Beautiful hymn. Like this so many hymns are there.  So this is second hymn. We are going to discuss mainly it contains one concept. Mainly one concept. What is that concept? First of all, the description of Who Sri Ramakrishna is.  And secondly saranagati is the only way to really get out of this samsara. And so every fourth line of the four charanams as they discuss – thasmath thvameva charanam mama dhena bandho.

This  Accords completely in harmony with the last Chrma to shloka bhagavad-gita. So what is it?

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज |

अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुच: || 66|| ch 18 BG

sarva-dharmān parityajya mām ekaṁ śharaṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo mokṣhayiṣhyāmi mā śhuchaḥ

This is a beautiful concept. We can relate all these things together. You may talk metaphysics, philosophy, advaita Vedanta. You may practice Sadhana; you may do japa.  Ultimately God can be realized when – enaiva vrunuthe vivruthe thanu swam- upon whom so ever the grace of Atman descends, to that person only the athman reveals its true nature.

Sri Ramakrishna used to say, a police Sergeant is going round everybody. He can see everybody, but nobody can see him. So we have to pray O Sir, Please turn the light upon yourself so that I will be able to see your face.

Hiranmayena patrena satya-syapi-hitam mukham,

tattvam pusanna-pavrnu satya –dharmaya drstave.(15) isha upanishad

So the main content of this hymn is I have described you so wonderfully. Well in the first stotra I prayed also to you. Ultimately  my only way is to completely surrender myself to you. There is no other way. This is the real meaning of this hymn which we will discuss in detail in our next class.