Paramahamsa Upanishad Lecture 03 on 09 March 2024

Full Transcript (Not Corrected)

We have been studying Paramahamsa Upanishad and it is very appropriate because Sri Ramakrishna is called Paramahamsa. Now we have to extend this title. What about Holy Mother? Can we say she is also a Paramahamsa? Absolutely. Anybody who realizes God is a Paramahamsa. Swamiji more than a Paramahamsa. Direct disciples, all Paramahamsas. Paramahamsa's children cannot be no other than Paramahamsas only. So what is our goal? Each one of us. Actually when we are all in deep sleep, then what are we? We are all Paramahamsas. What does it mean? We all experience. There is no relationship with the body. We are not the body. Each one of us experiences. I am not the body. I am not the mind. Of course, only when there is body-mind, we have to say consciously, I am not the body-mind. But naturally, automatically, we feel, I am Atman with the coarse Karana Sharira. Two-thirds of the problem is completely evacuated, destroyed. Three problems. I am the body. Sthula Sharira, gross body. I am the subtle body. And I am the causal body. Both the bodies, gross and subtle, are eliminated. But there is still that Karana Sharira, causal body. That's our problem. But even that gives so much of happiness to all of us. That is a very important thing for us to understand. So what is our goal? Our goal is to be Paramahamsas. What is the problem with the deep sleep state? We are Paramahamsas, not only in the deep sleep state, but in waking state, in dream state, etc. How come? As soon as we say, I, that is called Paramahamsa state. But the moment we say, I am the body, I am the mind, then we become ordinary geese. That's all. But in deep sleep state, both these problems are eliminated. As we say, technically, only the Avarna Shakti is there. Vikshepa Shakti doesn't function in deep sleep state. How do we know? Because indescribable, unimaginable bliss we experience in that deep sleep state. So do we not want? Is there anybody who doesn't want unbroken bliss? And automatically, when anybody says, I want to be happy, a dead body will not be a happy body. The person must be alive. That is called Sat. And even if a person is alive, but unconscious or sleeping, he cannot say, I am a happy person. Of course, he cannot say, I am an unhappy person also. So there must be awareness. I am, not only I have to be happy, I have to be aware that I am a happy person. So I have to be alive and I have to be happy and I have to be fully aware that I am a happy person. That is why we can never separate Sat, Chit and Ananda. We can never separate, impossible to separate. Wherever there is Sat, there will be Chit and Ananda. Whether it is manifest or not manifest. That is why this Upanishad containing only, as I said, only four mantras, but every mantra is not like a sutra, but it is quite a big paragraph. And we are discussing, we have discussed a brief introduction and this belongs to Shukla Yajur Veda. And we also have discussed what is the Shanti Mantra, Bhadram Kanne Vihi. And we also have reminded, to remind ourselves, there was this one of the greatest spiritual beings called Narada. He approached his own father, Brahma, who is Saguna Brahma. And he asked, for whose sake, for our sake? What did he ask? Having approached Vidhi Bhakt formally, what is formally, I am prepared to accept whatever you say. That is the highest truth. Even though it flies against my every second's experience. Every second we are experiencing, I and the world. But the scripture is telling, I have nothing to do with body-mind. I am not the body, I am not the mind. And then who are you? Call Atma, Paramatma, Brahman, Ishwara, by whatever blessed name, God. I am God. But that God has to be understood not only in the Sakara, Saguna, but Nirguna and Nirakara. And Advaita Vedanta makes a terrible analysis. I call it terrible because some extremists go to the extent of saying, Saguna Brahma, Ishwara, if anybody realizes I am Ishwara, that is not Mukti. Of course, ignorance can go no further than this. Because Saguna is Nirguna, Nirguna is Saguna. As if this Ishwara is overcome by Maya, as if these people understood it. No. Ishwara, Saguna Brahma, Vishnu or Shiva or Devi or what Christians call God, whom Muslims call Allah, they are nothing but one and the same. Buddha called that formless, nameless, qualityless reality as Nirvana or Vishunya later on. But we have to assume we are talking, we are thinking. So long as we are thinking, we are talking, we are expressing, we cannot talk about the highest aspect. But there is absolutely no difference. And this is reinforced by Swamiji in a hymn, which we are singing every day, at least at the vespers time. Niranjana, Nararupadhara, Nirguna, Gunamaya. So these so-called contradictory ideas, He is with form, without form, and He is also beyond form and formlessness, as Ramakrishna puts it. So we cannot really make any such distinction. Ishwara is Sakara, Saguna, He is also Nirakara, Nirguna. With this idea, that is called Paramahamsa. Hamsa, Soham, I am that. Every Jeeva is called Hamsa. Paramatma is called Paramahamsa. And for us to remove the distinction between Jeevatma and Paramatma, that is the goal. And with that purpose, on our behalf, Narada approached none else other than the Saguna Brahma. And he asks, Athayoginam. There are so many yogis. Beginner yogis are there. Advanced yogis are there. Those Vividisha sannyasins are there. Vidwat sannyasins are there. Hamsa sannyasins are there. Paramahamsa sannyasins are there. But Paramahamsa sannyasins are realized souls. That is, then only they get this epithet, Paramahamsa. Ko Ayam Margaha. That means, it implies many things. So tell me, Bhagawan, what is this Paramahamsa state? Do we have to try for that? Is it something new? Or we are already Paramahamsas, but we do not know that. We are ignorant about it. And so, this Maya, and Narada should know better than anybody, as the Puranas tell us, Vishnu Maya was revealed to him. And then Narada realized, never again do you drown me in this Vishnu Maya. Give me unmotivated, pure love for the lotus feet. Sri Ramakrishna emphasizes it again and again. So, what is the way to know? I am that Paramahamsa. You please describe it. Just like Arjuna asks, what are the characteristics? How do they live? How do they breathe? How do they walk? Etc. Why is Narada asking? Because even when Arjuna is asking, when a person is in Samadhi, then the question of living, behaving, acting, reacting, the question itself will not arise. Only when the person is absolutely conscious, and he has a body and mind, he never thinks, I am the body-mind. But he has, there is a body-mind. And that is what he says, there is a body-mind. I have nothing to do with it. I am not the body-mind. Before enlightenment, yes, I was thinking. Now, I don't say, I had a body-mind. I do not say that. There is no relationship between body and mind and myself. I was Brahman. I am Brahman. I will be Brahman. So, only a Jeevan Mukta, we are talking about Jeevan Mukta, a Paramahamsa who is alive, who knows he is Brahman, who knows everything else is Brahman, how does he react? As I mentioned earlier, just to remind you, he is like a psychiatrist. A psychiatrist looks at the patient in two ways. He knows that this patient is not Napoleon, for example. He is XYZ. But at the same time, he knows, I know he is XYZ. I know he is not Napoleon or Alexander the Great or Julius Caesar or Hitler. But the patient had forgotten who he was. And that did not change him at all. It is only his thinking. He is trying his level best. But you see, a person cannot behave like Napoleon, even if he goes mad. Because the voice, the appetite, the intelligence, the quick reaction that belongs to the original Napoleon, this fellow can never attribute. So, the psychiatrist knows that some temporary brain aberration has taken place. So, I must help him to understand that I am not Napoleon. Exactly, a Paramahamsa Guru also will tell us, you are not body-mind complex. You are Brahman. There is no distinction between you and me. Sri Ramakrishna makes it very funny. So, Shukadeva approached Janaka Maharaja for instruction about Brahman. And Janaka Maharaja said, first give me the fish. Janaka Maharaja said, how come you have not even given initial instruction? Even if I go to a lawyer, the initial advice will be there, whether I can win or not. You have not even told anything. Then Janaka Maharaja explained, once I give you, only one secret is there. There is no introduction. There is no subsequent. The moment I say, you are, thou art that, then you will understand I am Brahman. You don't see any difference between Guru and Sishya. The question of your giving fish to me doesn't arise at all. So, I am demanding first to give the fish. Sri Ramakrishna's funny way of putting it, that a true Guru, he doesn't want your money or anything. He wants that you become Brahman and that way he becomes free from the responsibility of that stupid fellow who was a stupid fellow. So, Athayoginam Paramahamsanam Yogis are there, but I am not asking about Yogis. Any Yogi, Paramahamsanam Koyam Margaha So, I know, that is the goal, to become Paramahamsa or Paramatma or Brahman. What is the way to come to that realization? Tesham Kaasthithi What does it mean? How do they breathe? How do they sit? How do they walk? How do they talk? How do they react in heat and cold? In honour and dishonour? In loss and gain? In happiness and unhappiness? I want you to give a detailed characteristic of that person. So, Naradaha Bhagavantam He is Bhagavantam. He is called Bhagavantam. Why Bhagavan? Bhagavan means Brahman himself. Upagatya Vidivat Upagatya Samitpani Upagatya So, what is called scripturally indicated way. That is to say, whatever you say, I have complete faith. Guru Shastra Vakyeshu Satya Buddhi Avadharana And naturally, when such a disciple presents himself, the teaching will be immediate. Tam Bhagwan Aha Then Brahma instructed him. But, before instructing, what does he say? Yo Ayam Paramahamsa Margaha Loke Durlabhatara The path of the Paramahamsas that you ask of is accessible with the greatest difficulty by people. What does access mean here? Accessible means it is extremely difficult because one has to give up everything. One has to give up complete attachment to both body and mind. That means to the entire world. Even if there is one needle amount of attachment, the person will not be able to eat. He is as good as completely bound. That is why Brahma continues. Nato Bahulyo Putasthaha Putasthaha That means such a pure soul, such a person who attained to this state of the Paramahamsa. Nato Bahulya Bahulya means plenty. No. Manushyanaam Sahasresho Kaschid Yatati Siddhaye Yatatamapi Siddhanam Kaschin Maam Veti Tatvataha But Yad Eko Bhavati Even if you come across one, even if there be one, Sayeva Nityaha and it is enough if there be one such, very less such a one, where does he rest? That means resting means what? Where do we rest? It is very interesting. We all go to take rest. So what do we do? We lie down on the cot. So usually people say this person is resting in an undisturbed room on a convenient cot. No. A cot is only an instrument for rest. A person who is very capable of sleeping undisturbed, even if the circumstances are disturbing, he is not disturbed. He can enter into that state where he can be not bothered, need not be bothered by body and mind with the idea I am not the body-mind. That is called real rest. Waking state is an active place. It is a restless place. There is a beautiful word restless place. And dream state even more restless. But a deep sleep state is a complete restful place. That is what we all do. But Paramahamsas, 24 hours a day, whatever happens to the body and mind, they rest only in the pure Brahman. Once it is attained, a person will never forget. There was a prince who was kidnapped or lost. He was being brought up by beggars. And somehow he was found out. And he was given proof that really you don't, your parents, the beggar parents have no resemblance to you. Look at your mother and father, the king and the queen, you are the prince. Once the prince has that knowledge I am a prince, the question of going back I am a beggar doesn't arise. Once we come to know this is a rope, not a snake. Not only our knowledge of snake disappears. When the knowledge of snake disappears, snake also disappears. In the disappearance of the snake, all the consequences fear, shaking and almost heart attack, everything will automatically go away. This is called abiding in that ever pure Brahman. Only a person who attained to this state of Paramahamsa, he alone is called Vedapurusha. What is this Vedapurusha? Such a person is called Paramahamsa. Such a Paramahamsa. Who is a Paramahamsa? A person who realized, I was thinking I was the body-mind, but by the grace of God now I know I am Paramatma, I am Brahman. Such a person, he alone, not anybody else, is entitled to be called Vedapurusha. So who is telling this? He was not telling it. We are not telling it. Iti vidushaha manyante. Those who have attained to that state, they are called Vidushaha. That is most intelligent persons, personified persons, they consider that such a person is called Vedapurushaha. Once, when Sairam Krishna was at Dakshineshwar, a sanyasi had come, a sadhu had come. He was looking like a horrible ghoul, like a pishacha or like a sadha. And he happened to see Sairam Krishna. This is beautifully depicted in the cinema, Sairam Krishna's cinema. And then he comes, looks at Sairam Krishna's face, goes on laughing unstoppingly because he recognized Sairam Krishna. Sairam Krishna also recognized him. Then Sairam Krishna became worried. So immediately he started praying, Ma, am I going to be like this? We don't know what the mother said, but mother must have reassured him, no, no, no, no. I wanted him to be that way. But I want you to be in a different way. Sairam Krishna had a wonderful desire, most marvelous desire, and it is the most selfish desire. I want to be the emperor of devotees. I want to be the emperor of sannyasins. I want to be the emperor of knowledgeable people. I want to be an emperor. Everybody must adore me. So, this person, any person, who realizes God, in simple words, is called Veda Purusha. What is the meaning of Purusha means here? Normally in our, a male person is called Purusha. No. But according to Gita and Upanishads, One who is an Antaryami, all pervading, like Vishnu, and who alone exists, who is called Ishwara, such a person is called Purusha. And he is called Veda Purusha, means a Purusha who knows that he is a Purusha. Veda means knowledge, that indescribable knowledge that I am Brahman. Because only a person who realizes I am Brahman can know what the other person is talking about. The moment we say I am a Purusha, we also know that we are also Purushas. But what we mean, what that person means, heaven and hell difference is there. And this is beautifully brought out in the 15th chapter of the Bhagavad Gita. What do they say? Purushottama Yoga. What is Purushottama? Reverse those two words, Purusha and Uttama. Uttama Purusha. Esmaaksharamati Toham Aksharadabhich Uttamaha Atah Purushottama Iti Uttama Purusha Iti Manyante So that he who is beyond both form and formlessness, both subject and object, such a person is called Uttama Purusha. That means Brahman. So he is called Veda Purusha. Who says? Tom, Dick, Harry. If they say about anybody else, they will not understand. Once Keshav Chandra praised Sairam Krishna. Oh, you are one of the greatest persons. And immediately Sairam Krishna said, you know, people like you giving me certificate, I don't believe, I don't trust you. Only if my mother comes and says you are the greatest, I will believe in it. Because these people without understanding anything like our saying, you go and tell to Einstein, you are the greatest physicist in the whole world. And if he has got a bit of brain in his head, he will not believe you. Because unless you are equivalent to him, then you cannot really appreciate him. If you have got only 1% of knowledge of physics, your appreciation of Einstein will be only 1%. Your title means nothing. Very interesting. Vishwamitra wanted to fight with Vasishta. And Vasishta, he never fought. He simply put his, what we call, Brahma Danda in front of him. And all the astras, shastras that Vishwamitra was discharging towards Vasishta, they came to the Brahma Danda and like straw they fell down. And Vishwamitra realized that dhik kshatriyam balam brahmana balam brahmana balam balam the strength, the valor of only a brahmana like Vasishta is the one. So in competition, I want to become equal to him. So many stories are there. And finally, Brahma comes and says, you have become a Brahmarshi. First Rajarshi, then Devarshi, then Brahmarshi. And Vishwamitra says to Brahma, I don't believe your words. Let Vasishta come and give me certificate. Then I will believe. So Vasishta came and then he said, yes, truly you have been, you are exactly like me. There is no difference between them. Vishwamitra was very happy. Both these again meet in Yoga Vasishta Ramayana or even Palmik Ramayana also. There is a different story. We are not going into it. So who is this Veda Purusha? He is really the Brahman inculcated in the Vedas. That is the person knows the truth. What is the truth? Aham Brahmasmi and further description of this Veda Purusha he is called by Brahma Mahapurusha Mahapurusha yath chittam tat sarvada mayy eva avatishtate tasmat aham cha tasmin eva avasayami Very beautiful word. Who is a Mahapurusha? Yath chittam means whose mind that means not for one minute but unbroken unceasing until body falls whose mind sarvada unbroken all the time mayy eva avatishtate So he knows his complete identity Aham Brahmasmi Aham Brahmasmi I am Brahman So here human language has to be used so this particular Paramahamsa Upanishad must have been written or taught by one Rishi that Rishi is telling mayy eva avatishtate that is to say he abides continuously in Brahman and here if we say this person is thinking of a house continuously this person is thinking of money continuously but he will also think of his body, his hunger, his cold his restlessness his friends, his enemies but the moment we exchange the word Brahman and his mind is in Brahman means not that he is separate not that he is thinking about Brahman he had already become Brahman this is called avatishta, I am Brahman that firm unbroken knowledge is called to abide in Brahman and then what happens wherever say Upanishad is telling because he continuously dwells in me he is abiding in me, I am abiding in him so sometimes I come to your house and stay with you and sometimes you come to my house and stay with me no, that is what is possible for us but it means that there is no distinction between him and me this is called Vishnupadam the highest state of Vishnu so there is no difference Aham is Brahman he is also Brahman, there are no two Brahmans he is the great one he is called Mahapurusha for he rests his whole mind always in me and I too for that reason reside in him the word Mahapurusha is a beautiful reminder for us once Swami Vivekananda and Swami Brahmananda, Swami Shivananda, they were all sitting and talking then Swami Vivekananda said that Sri Ram Krishna was a complete conqueror of lust even they thought Sri Ram Krishna himself said I never dreamt of a woman even in a dream and he was the complete conqueror of lust when this topic is going on Mahapurusha was quietly added by the grace of Sri Ram Krishna that I am also a conqueror of lust and Swamiji perhaps did not know about this incident he was surprised he asked how come Swami Shivanandaji was elderly in age so he used to be addressed by everybody Dada, Tarak Dada how come then he explained I was married I was worried it might be my downfall so I approached Sri Ram Krishna and Sri Ram Krishna had taught me a special prakriya he said you go and perform this there afterwards even if you are sleeping both yourself and your wife are sleeping side by side you will never again have any carnal relationship with your wife and then Mahapurusha Maharaj later on Tarak Babu he went he performed it and then Sri Ram Krishna said do not worry that I will protect you I will see that no such thought will ever arise in your mind so that is what happens that such a thought never arises in my mind Swamiji was surprised, he was taken by surprise he said what do you say Tarak Dada then you are a Mahapurusha and from that day onwards Mahapurusha Maharaj Swami Shivanandaji used to be addressed by everybody as Mahapurusha so once Swamiji was addressing like that and Babu Ram's mother she heard about it and said what type of Mahapurusha unfortunately in Bengali language Mahapurusha means a monkey so then Swamiji explained no, by the grace of Sri Ram Krishna he had overcome all lustful tendencies and he narrated he said oh he is a real Mahapurusha so such a great Mahapurusha what to speak of Swamiji what to speak of direct disciples and this is something even more surprising the thought, such a thought never arose in the mind of Holy Mother at least Sri Ram Krishna had to pray Holy Mother never prayed it was so natural so because of that he wanted, I want to be called a mother and of course Sri Ram Krishna said physically speaking you will not have but so many troublesome children will come later on and their tribe will go on increasing calling Ma and Ma and there will come a time this Sri Ram Krishna did not say I am commenting of Bhashya that why did I ever ask Sri Ram Krishna for children I wish I never even broached that subject so we are all that kind of troublesome children so Mahapurusha is one Isha Chittam whose mind whose whole soul Sarvada unbrokenly all the time Mayyeva Vatishtate it abides only in Brahman therefore there is no difference between him and me I am he, he is me and then further descriptions are coming so what is his natural tendency Asav Such a Mahapurusha Swaputra Mitra Kalatra Bandwadi so four types of relationships are being mentioned here Swaputra suppose he was a householder and before attaining to this state so he might have some children but he never thinks these are my children Mitra these are my friends Kalatra this is my wife Bandwadi so Bandhu means relatives so friends, children wife and all these people, friends etc having renounced his sons friends, wife and relationships etc before attaining to that state of Brahman he has been saying this is what Sri Ram Krishna so simply had put live in this world like a maid servant in a rich man's house very very beautiful why did Sri Ram Krishna had to say that you have to reside in rich people's houses if you go to foreign countries western countries you will understand because you must be extremely rich to be able to employ a driver or a servant or a maid servant nowadays especially but more important that a maid servant if she is working in a house which is a little better than her own class, middle class say, then she will naturally develop a detachment, why? because there is nothing much the persons whom she is serving also do not have much and then in such a house the food etc the salary everything will be normal but if she is living in a rich man's house you know so they prepare the same food and that rich food she will be able to see so there may be attachment that I don't want to leave this house I want to work here only why? because my owner is a very good person his wife and children are also very good people they treat me with respect and honour and they never extract like Americans used to kill literally millions of slaves no, because good people are there in this world they may be rich but they are very good like Balaram Basu's family they always treat like Ramchandra Dutta's family why am I mentioning it? Ram Krishna's most favourite disciple Swami Agbutanandaji he joined as a servant and Ramchandra Dutta and his wife treated him as their own son and very funny thing happened this boy became so much attached to them he really felt Ramchandra Dutta's wife was his own mother because Lotu Maharaj had lost his parents only his uncle brought him up and he was a drunkard so he lost all his property and he was a honest person so he gave up quite a good amount of property to people from whom he borrowed money and he wanted his honour to be respected so he came to Calcutta and somehow he secured a job for Lotu Maharaj in the house and this is all Divine Mother's will so that this boy can come into contact with Ram Krishna and he did come and his mind was completely withdrawn so one day he asked Ramchandra Dutta I don't want to serve here I want to go and live and serve Ram Krishna of course Ramchandra Dutta was delighted but the point was he said where will you get cloths and other things you need some cloths if you are not working for me then we cannot pay you and the innocence of Swami Adbhutanji was such he said why if I need money you will give and if I need cloths Ramchandra Dutta's mother, he used to call her mother mother will give me Ramchandra Dutta had become silent because he could not make Lotu Maharaj understand if you are no longer a servant in my house we are not bound, we are not responsible for giving you money or anything else but the boy never thought that way he said you are like my mother and father and my needs are very few whenever whatever I need either you give or mother will give and Ramchandra Dutta had no retard for that he had to accept it of course he was more than happy because this boy was not living for somebody else's house he wanted to serve Sri Ram Krishna whom Ramchandra Dutta and his wife both of them considered as their Ishta Devata we have to understand that one so this person a maid servant in a loving rich family she very naturally can get attached even the comfort she is getting the salary she is getting and all even without affection or anything will be incomparable if she had to work somewhere else that is why Sri Ram Krishna had to add the word in a rich man's house but how to live? live like a maid servant she knows that anytime my job may be lost I cannot as Sri Ram Krishna says even directly carry my own wooden box I have to take the help of somebody and secretly I have to get it and it will be examined also whether I am carrying something belonging to the household etc so in that way we have to live in this world whether you are a householder what about Sannyasins do they have these problems yes they have also problems I will put it in a slightly different manner so there will be a comfortable room some monks get comfortable rooms some don't get comfortable rooms and we get attached if anybody he says now you shift your room to the other room I have seen so many people so they almost wept because such a comfortable room even when it is causing discomfort also they get so much attached they don't want to change it I see all these sceneries practically every day now what about friends of course we become friendly with some of our Sannyasins become friendly with some Sannyasins Sannyasis become friendly with some Sannyasis beggars become friendly with other beggars everywhere this Mahamaya don't think that she will not bind Sannyasins real Sannyasins no but this kind of Sannyasins yes because we are all seeking comfort what is called safety, security I have somebody and I am valuable only because when there is somebody all these things come into there then the people the devotees there are some devotees who admire me so they become my closest relatives and there are some devotees who do not like me from a distance they make salutation and run to other Swamis so I don't like them I feel jealous also if they go not really, I feel so happy that one less burden so this is in whatever life it is the condition of the mind we are not talking about external situation so Kalatra, Mitra, Putra may be Kalatra is not there Bandwadhen but the Sache Parmahamsa Mahapurusha he completely renounced means what if he had before now after Sannyasa he completely renounced because every Paramahamsa need not be a Sannyasin householder Paramahamsas are there many like Nagamahasaya and even Srima and when his son died in the beginning Bhayendranath Gupta he suffered terribly but after 2 years of contact with Sri Ramakrishna so there was the daughter of M had died so I believe and one Swami on that very day went and Sri Ramakrishna's instruction was you entertain Sadhus at least with one sweet and a glass of water and he was urging and the Sadhu could hear weeping coming from a distance from other rooms so he enquired M said these are all very common things unwanted things undesirable things happen in householder's life please don't worry please bless me accepting this small sweet and then the water later on the Sadhu came to know that one of the daughters of M had passed away even in that state the Sadhu could not find even a shadow of grief on the face of the M that is Paramahamsa he became later on that is why Sri Ramakrishna refused Sanyasa to him when he requested but what Sri Ramakrishna meant was you just keep coming to me I will make you a Paramahamsa and literally it became like that towards the end so he renounces then Srikhadheen Ignopavit Swadhyayancha Sarvakarmani Sanyasa what about other things normally according to formality some people have to keep a tuft of hair but Paramahamsa will not keep Ignopavit some people, some Sanyasins especially Vaishnava Sanyasins they keep this Ignopavita Paramahamsa will not do it then there are certain duties like Swadhyaya everyday Paramahamsa you see he may not do any Swadhyaya Swadhyaya means he had already reached the goal of all the Swadhyaya etc he is not saying I don't like it so I give it up no no he had taken aid of them he had reached the goal of life now it is not necessary like that Ramayath Sadhu who had a big book on every page only the name Rama is there as we all understand and then he explained God exists and I belong to God everything is God everything belongs to God that is the essence of every scripture in the world and then Sarvakarmani Sanyasya what does it mean if there is a body and mind you cannot renounce so I cannot, I don't eat I don't drink, I don't rest I don't go for begging I don't feel heat or cold no no no what it means is even though body is there let the body go through them but it is not my body it is God's body Divine Mother's body so if it has to go but I will not react if it is comfortable weather I will be very excited uncomfortable weather I go on cursing and murmuring all those things no so he doesn't feel I am the doer that is the final meaning Sarvakarmani Sanyasya having done away with the Shikha Holy thread similarly study of the Vedas and everything that is prescribed in the Vedas even those things prescribed for the Sanyasins they have their duties they have to do Swadhyaya and they have to do what is called Paramahamsa Gayatri and Hamsa Gayatri and this Shravana, Manana, Nididhyas everything has gone because he reached the goal having done away I am Brahman Nanchahitma there is no world there is only Brahman and then Kaupeenam Kaupeenam is the loin cloth that protects what we call shame what is the shame for a Paramahamsa do you think a small baby he feels that I am naked and what do people think about me he is so happily running into his father's lap mother's lap who has a lap he turns himself into a laptop and then he jumps actually from the sky itself, a baby you know so from one hand to the other hand he will be transferred aerial transformation takes place so I am Brahman Nanchahitma then Kaupeenam because he has no body consciousness if a person is not body consciousness and every child doesn't have a body consciousness then he will not feel I am a man, I am a woman I have to protect my shame etc no, Dandanchah so some Paramahamsa, Sanyasins they take the help of a staff and it can be of three strands or one strand then Achyadhanam that means some amount of covering, no he can become Digambara if somebody puts on him some cloth he doesn't say oh thank you very much, you are covering me up me I am Digambara only I am infinite only the space can cover me Shiva is called Digambara that is the infinite space alone can cover, so called cover infinity and then why do people take all these things Swa Sareera Upabhogarthaya for the protection of one's own body and also for enjoying nice food, nice clothes etc or if a person is advanced Lokasya Upakararthaya so for the welfare of the world so he can take Kaupinam and he can take a Danda and he can cover himself Swa Sareera Upabhogarthaya I should remember there was a great soul in Varanasi his name was Swami Bhaskarananda and he used to be naked he used to live in a boat on the Ganges years together he lived whether it is raining, whether it is shining whether it is cold he will be like that only tremendous austerity he was naked so once some woman devotee had come she was feeling a bit shy because she was able to see his private parts etc then he said why are you feeling shy when you see my hand or part of my leg are you feeling ashamed are you feeling ashamed no only private part brings shame that is also a part of the body no different from the but in that context also there is something once Swamiji had met him and said that I have seen a person who had complete concurrence of lust and Swami Bhaskarananda did not believe he said it is impossible so some amount of small bit should be there Swamiji said I have seen with my own eyes but Swami Bhaskarananda refused to believe it Swamiji got so annoyed and said I will not visit Varanasi until I fall upon the society like a bombshell later on of course he came we don't know what had happened but some people believe that it is impossible to get rid of even a little bit of the remnants of the lust so who can sell that only a person who still is feeling that one he can tell that so this is impossible but Sri Ram Krishna became a Paramahamsa so there is no shame because he doesn't say he doesn't feel 24 hours a day that I am the body so for the sake of one's own body or for the good of the world welfare of the world he doesn't take Kaupeenam, Dandam etc so Dandam means a staff in the olden days when people used to what is called Parivrajakas wandering monks sometimes they have to encounter some wild animals it could be dogs, it could be wild dogs it could be leopards etc so this Danda will help such people to protect themselves sometimes some bale fruit is high above, this Danda also can help to bring it down so and then they also light up a fire called Dhuni but this Paramahamsa totally depends on the Divine Mother not thinking that I am pretending, it comes so naturally when you look at a baby no baby ever thinks have I anything to worry? my mother is there so I think she will look after me I have complete faith in her no baby will ever the thought itself doesn't arise simply the baby surrenders completely to the mother wherever the mother keeps that is called Sharanagati and that is what Ramakrishna specially used to say Sharanagati of a kitten not of a Marjara Kishora Nyaya so having described the characteristics of a Paramahamsa Brahma concludes here all these things are not important at all, they are not important characteristics then naturally the question that comes then what is important? this is most important what is that most important? that is going to be described in the next mantra we will talk about it may Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna