Paramahamsa Upanishad Lecture 06 on 17 March 2024

Full Transcript (Not Corrected)

How to become a Paramahamsa Yogi? Paramahamsa means to know that we are the Paramatma. Yesterday, we have been dealing some of the sadhana characteristics. Sadhana means, as we mentioned earlier, sadhana progresses in three steps. First, get rid of all that is negative. Second, replace all the negative qualities with positive spiritual qualities. Third, called Nidhidhyasana, become one with The Divine. Even one has to completely renounce I and Mine. Sri Ramakrishna is giving us the very essence of all these sadhanas. All the sadhanas fall under this one category, I and Mine. First of all, the Mine has to be gotten rid of. Because if we remove I, the Mine will always disappear. So I and Mine always go together. But what type of I we are talking about? If it is body, if it is mind, this is called the lower I. That is why we have seen earlier also that the I and Mine should be the lower Arany. And Paramatma should be the higher Arany. And with the stick of yoga, we should churn and fire will come out. And in that fire, the distance between Jeevatma and Paramatma has to be completely eradicated. So all sadhana is only to get rid of I and Mine. And this I and Mine manifests in so many different ways. For that purpose, we have seen that we have to pray to God. We have to take a vow in front of God. That is called accepting danda, staff, and making a shekha, a tuft of hair, and accepting certain types of threads as a symbolic of control of what we call Manodanda, Vagdanda, and Kayadanda. Yesterday we have seen that. And Paramahamsa is one for whom these spiritual qualities, because he had practiced them assiduously for several lives, it has become a second nature, just as we think we are the body. Thinking of the body and mind as my own self has become a second nature. And it is a very interesting word because really, truly, this is a second nature. What is our first nature? It is only I without this body-mind complex. So certain qualities, and first of all, Brahma here himself is telling that what is the bondage? Ahamkara. How does Ahamkara manifest? In the form of these qualities, negative qualities. So one has to get rid of them. What are they? Ninda, Garbha, Machara, Damba, Darpa, Iccha, Dvesha, Sukha, Dukha, Kama, Krodha, Lobha, Moha. And something very interesting comes, Harsha. Even becoming joyful, getting elated, that is also a bondage. According to Vedanta, not only Papa is a bondage, Punya is a greater bondage. Because for the experience of the Punya phala, we have to take births. So we have been discussing yesterday, a could-be Paramahamsa has to give up all those things. So yesterday, we have completed. Ninda means two meanings are there. A Paramahamsa can never criticize, not that should not criticize, cannot criticize. Because he doesn't see a second person to criticize or to praise. And if someone unable to recognize such a person, goes on criticizing. And usually spiritual people are subjected to severe criticism. Some people even going to the extent of they are the most selfish people in the whole world. They don't care for society. They do not render any service to the society. They are only concerned with their own liberation. Nothing can be further from truth than this kind of misunderstanding. So he will not find fault with anybody. He can't even find fault with himself. Because he doesn't exist. Because he says, I belong to God. And if I find fault within myself, then all those faults necessarily must belong to God only. Narisi, the least bit shaken if someone criticizes him. And then Garwa. Garwa means pride. So pride always refers, I am beautiful, I am young, I am talented, I am intelligent, I am rich, I am learned, etc. Some quality will be there. That is called Garwa. Whereas yesterday we have seen either Garwa, pride, or Dambha, ostentation, or Darpa, arrogance. What is the difference between ostentation, Dambha, and arrogance? There is a very subtle difference. A person who has got Dambha, ostentation, he really has to be proud. He has got something. He is not simply becoming arrogant. He has something, but he should acknowledge it. This is the grace of God. Manifestation of God. This is the Vibhuti of God. It has nothing to do with me. Whereas Darpa, this is what people call superiority complex. So the person doesn't have anything to feel superior. But he wants to compensate for that inferiority. And he goes over the board, as they say. Even a person who wears, he will not go so much. So this is called Darpa. Then jealousy. So professional jealousy. It is a very interesting concept. What is the speciality of jealousy? Everybody is subject to jealousy. That is the first thing. Even Gods become jealous. If you read our Puranas, whenever anybody is trying to do more of Yajnas, Yagas, or somebody is doing hard austerities, Indra becomes immediately frightened. Maybe in this 2024 elections, I may not become the Prime Minister like that. So this is the Puranic mythological aspect, which we have to completely ignore. So a person will not be jealous of somebody either superior to that person or inferior to that person. Jealousy is always manifest only among one's colleagues. And when a person has enemies, he will not feel jealousy. He will feel hatred, not jealousy. Jealousy is reserved especially for friends. So this is the speciality of jealousy. And that's why Swami Vivekananda had given a beautiful definition. That is talking about Ahimsa. That is the very first spiritual quality enumerated by Patanjali as Yama. Absence of jealousy, that is called Ahimsa. Because a person who is having even slightest jealousy, immediately he wishes the other person should not have it, only he should have it. As I mentioned, jealousy is a very peculiar characteristic. It will not be directed towards enemies. It will not be directed towards other people, other classes. Only between friends, specially directed towards friends. Why should that lady have such a beautiful, powerful husband, whereas my wretched husband has nothing to do? But when a person has jealousy, he doesn't want to show. Anger cannot be hidden. Other things cannot be hidden. But jealousy can be very well hidden. Smilingly, oh how wonderful, congratulations, your son had got such a distinction. And all those things, whereas my wretched son should have deserved, but he did not get it. So well hidden it is. This is the speciality of jealousy. And even between sannyasins, this jealousy will be there. But as we discussed yesterday, any one of these things can be of help, will aid our further progress, if we direct it towards the right goal. In this case, God. Even jealousy. Dambha. I am doing so much of japa because I love my Ishta Devata. And I will not give it up. And I will not allow anybody to overcome me, to become greater than me. As I gave the example of the brother disciples of Sri Ramakrishna at Baranagra Math. So anything can be very helpful, positive quality, provided it is directed towards the right goal. That is why many times I have reminded that what we call Shadripu, six enemies of every human being. And as if, that if a person loves, it is not an enemy. What we call so many positive qualities of ours are the greatest enemies. I love my family. I am proud of my family, etc. These only drag a person deeper into samsara instead of helping. And our Puranas are unparalleled. That is why the greatest devotees of God, sometimes they prefer to be born as an enemy. And we know Jaya and Vijaya. But rarely people take notice of Putana, of all the Gardhabasura, Venukasura, Kalasura, etc. Shakatasura, all those people. Kamsa and so many other people. Why do we say that they are very fortunate people? They must have practiced austerities, severe austerities for a long time. Why do we say that? Because to be killed by God Himself, only a few fortunate people can be killed. And who is telling this? It is there in the Durga Saptashati. The Devatas are hymning the Divine Mother, O Mother, by your just will, wish, you could have killed all these people. But why did you yourself come down to battle with them personally, so that, O Mother, because you are Divine Mother, you are the Universal Mother, you are the Mother of everybody, so there is nobody who is called good or evil. Everybody is your own child, beloved, most beloved child. So you understand, these people have been playing in dirt, and they are playing foul games. They are breaking all the rules, regulations. But ultimate philosophy is that they are doing it, poor fellows, only because of your will. That is why we have to again remind ourselves. When somebody asked Duryodhana, that you knew beforehand, if you fight these Pandavas, you know Krishna is the greatest Divine Manifestation, and you are never going to win. You are going to be destroyed. All your brothers are going to be destroyed. Your whole Kaurava people are going to be destroyed. So why did you come into this? And one of the rarest, deepest poetry of wisdom has come from the mouth of Duryodhana. जानामि धर्मं नचमे प्रवृत्तिः जानामि अधर्मं नचमे निवृत्तिः I know what is right, what is wrong, but I am absolutely helpless. Somebody, केनापि, रदयस्तितेन, dwelling in my heart, is not allowing me to do. And in a good way, that is what Swami Vivekananda also had said. I wanted to go to Himalayas to sit in meditation and I will be merged in meditation. Once in few days, I come down to take a little food so that this body can be sustained. But this old man called Ramakrishna had made a monkey of me, tied a rope around my neck and made me dance through half the world. And even now he is sitting on my shoulders and not allowing me to do what I want. So, we are all pawns in the chessboard of the divine play. This is a most marvelous idea. But the crux of what we are discussing is all these so-called negative qualities can be the most helpful positive qualities if we can direct them towards God. That's what Ramakrishna had specifically taught. Increase your lust, your anger, your greed, your delusion, everything. But direct it towards God. Interestingly, there is something called we can practice delusion with regard to God. Yes, what is that delusion? That delusion is that I will play as if I don't care for you. But deep inside my heart, I will only think of you. I know who you are. I know who I am. But outside, I will behave as if you are my sworn enemy, like Ravanasura, like Hiranyakashyapu, like Shishupalan Dantavakra, like Kamsa. So, I mentioned earlier, Kamsa. His name is not mentioned in the devotees of Bhagwan Krishna. But whoever is fortunate enough to be killed by Bhagwan Himself, including Putana. So the Bhagavata commentators, they tell us, why do we mention Putana's name? Because she fed her own milk to the Divine Lord. And how can anybody, even an ordinary person, if somebody nourishes, he will only cherish, this is my mother, because of whom I am living. And then Putana also has been liberated. This is the most marvelous attitude that we have to take. But for now, so these things, we have to realize. And we have to control them. And then only the question of redirecting them will come. If we do not have the control, there is no question of redirecting them. So, here is a Paramahamsa described. What is it? He is free. Then he doesn't have pride. He doesn't have jealousy. All these things do not happen because there is no second. Advaita. Ekam eva dvitiyam. So, towards whom is he going to show? Dambha. Darpa. Then Iccha. I like this. There is no second to desire. Vesha. I hate. There is no second. Sukha. Dukha. These are all far lower things. But he is bliss himself. God is not having bliss. But he is bliss. Ananda Swaroopa. And then a Paramahamsa is one for whom all these qualities have become very natural qualities. Then Kama. Krudha. Lobha. Moha. And we have to supply Mada Matsarya. And Matsarya has already come here. Mada also in a way it has come earlier. So, what is called Kama? That is lust, anger, greed, delusion. And they are all very helpful. How are they? How is Moha, delusion helpful? Because if you remember, the very first chapter of the Bhagavad Gita is titled as Arjuna Vishada Yoga. And our great Shankaracharya says Vishada means because of delusion. Any type of grief, unhappiness, sorrow, pain comes because of what? Delusion only. What delusion? They belong to the body-mind complex. But when I am not body-mind complex, how do they affect me? It is impossible. Even when the person who is terribly worried or completely controlled by delusion, etc., when he enters into deep sleep, he is not troubled by any one of those things. Completely worry-free. That is why it is called Anandamaya Kosha because it is risen above Sukha, Dukha, etc. If an ordinary person without Sadhana very naturally experiences this tremendous state of mind, and what is Samadhi Sadhana? Consciously being in the deep sleep state where there is no duality. Consciously means I know who I am. Even that Avarana Shakti will not be working there through Sadhana. So then Harsha, elation. Yesterday I mentioned that this person will not suffer from either Harsha or Udvega. It is also called Udvega. Or the opposite of it is called Anavasada. Anavasada means to go down. Anti-depression. That feeling something has not gone well. I feel depressed. No. A person's mind will be okay. Sometimes you are completely satisfied, satiated. Sometimes you are hungry, you are thirsty, you are restless, you are weak. But that belongs to something else. It doesn't belong to me. That is both Sukha, Dukha and Harsha. And it is called Udharsha. Udharsha. Elation. Or Anavasada. Not going down. Then Ashuya. Whom is he going to envy? There is no second object. And Ahamkara Dincha Hitva. So he completely, he doesn't even give up. A Paramahamsa doesn't give up all these things. What a strange statement you may wonder. All this time you are telling we have to give up. And a Paramahamsa doesn't give up. He doesn't give up because only when there is an idea, I am the body, mind, all these things kick in. But when a person says Aham Brahma Asmi, where is the question of all these things coming? Ahamkara will not be there. Only Aham will be there. But for us, we have to assiduously practice. Do we practice all of them? No. Find out which is the worst thing that is standing as the strongest, greatest obstacle in the path of our further progress towards God. And deal with it. As I mentioned earlier, all the good qualities gang up and come together. And all the evil qualities also gang up and come together. So if you want to give up one bad quality, you have to give up all its relatives. They come only in plural number. We have to be careful about it. Egotism. Thinking the aggregate of the body, the senses, etc. as my own self. Having given up all thought of calumny, that is Ninda. Conceit, jealousy, ostentation, arrogance, attachment or antipathy to objects, joy and sorrow, lust, anger, covetousness and self-delusion, elation, envy, egoism and the like. All belong to the BM complex, body-mind complex. Because this person had practiced so much that his mind is kept absolutely pure, undulated. There is no undulations at all. What happens? His body. That I am the body. Dvastam means temporarily destroyed. But when our body dies, next birth is there. A new body, a new dress will come. But here in this case, this is the last birth. So it is totally destroyed. And body also totally destroyed. Not only that, a hint is given how one should look upon one's own body. One's own body. With which we are so much identified. We think we are the body, body is me and it is most dear to me. Whatever we are identified with becomes very dear to me. But he looks as a corpse. Why? It is really a corpse only. Ramakrishna used to say very interesting things and it is sometimes not translatable into gentleman's English language. This fellow who is so proud is lying in the summer season on a mat and he is snoring, his mouth is open and a dog comes and lifts its leg. And the poor fellow is completely ignorant of it. Such is the human life. What to speak of it? So because of the absence of the idea of egoism in it, just as men for fear of pollution by touching a corpse look at it from a distance. So even how do they look? Fearfully. So the yogi fear of having the error of self-identity with the body again aroused. No. Looks upon it as a mass of inert matter only quite distinct from the self just like a corpse. Very interesting that once Jung, the famous pianist psychologist, he had a very interesting psychic experience. For some purpose he was going to be operated. Suddenly he found himself in a subtle body. So he has gone to the ceiling and was looking, he was hearing whatever the doctors were talking about and then he could see as if his body is somebody, someone else's body and that definitely must have given him an insight into who we really are. That is why he could propose that universal I. Deep down we are all interconnected and that is what he calls universal I. There is a beautiful Bengali song giving this idea that so long as there is prana people become very dear sometimes, not always and it is a most marvellous song. There was one great, very sweet singer Pannalal Bhattacharya he sang this song जार जुन्ने मोरो भेवे शेकी तो मार शंगे जाबे शैप रेशी दीवे छड़ा अमंगल होबे भोले भेवे देखो मन केहु करुनोय मीचे भ्रमो भूम अन्दले O mind, just discriminate wake up and look what is happening just a little bit, think deeply unnecessarily you are roaming all over this world I am somebody etc. and you are ready to offer your very life for your beloved and when you die is she going to come with you or is he going to come with you and not only that शैप रेशी even that beloved wife or beloved woman दीवे चड़ा will give you a big slap in what form she will refuse even to touch your body why? अमंगल होबे भोले because if she touches she has to take bath is very peculiar thing let it be our father, let it be our mother let it be our children let it be anybody who is near and dear our family members if we happen to touch and then we are so frightened and we go and take bath not only that if the corpse is kept even in the next room whole night we will not get sleep because the bhuta may come arise up and then go and say my son I am very hungry so long as they are alive we are somewhat pacified but the moment this comes a person dies that is the body loses prana and then we think there is only one state that is called the state of a ghost because we don't know anything so these are the things we have to be very very careful that is why Shri Ram Krishna used to say that for these three days life दुनिया तीन निनका है only for three days what are all the things that we get news practically every day how people are killed taken advantage of cheated not knowing that one day will come when we have to answer for all our actions further संशय इपरीत नित्या घ्नानाम् यो हेतुः तेन नित्य निवरुत्तः we are talking about the description of the Paramahamsa a Paramahamsa is a नित्य निवरुत्तः नित्य means for eternity निवरुत्तः free from three types of wrong knowledge so knowledge is classified into four types so one is called सत् घ्णाना that is real knowledge and the other three are of three types what are they संशय इपरीत नित्या संशय means doubt so the person is thinking I am not sure I have got the correct idea about this so when we are having that kind of mentality we will not be able to come to a definite decision and act upon it we are always fearful then sometimes विपरीत घ्णानम् what is विपरीत completely wrong knowledge and you know how much we counter death encounter death and we suffer so much विपरीत घ्णानम् completely misunderstanding we can't understand even those who are near and dear if somebody in anger temporary anger tells something then it is terrible I reminded you earlier there was a very close devotee of Sri Ramakrishna and Sri Ramakrishna really loved them trying his level best to awaken their spiritual life and then to take them nearer to God whatever the reason one day he happened to be there and another devotee called Suresh Mitra also happened to be there and Sri Ramakrishna happened that day to praise whether that is meant for this particular remedy for this particular devotee's mentality mental status or Sri Ramakrishna wanted to encourage Suresh Mitra because he had really those wonderful qualities he happened to praise him much for six months this person stopped visiting Sri Ramakrishna and one day Sri Ramakrishna himself had to come by Ganges when this person was taking regularly bath but the very curious thing was everyday he would think nothing but Sri Ramakrishna but in a slightly negative manner anyway Sri Ramakrishna was very happy he is only thinking about me and he came and looked at him in such a way that this fellow completely melted down so like that every devotee that came to Sri Ramakrishna they had terrible defects and that is a matter of great consolation to all of us if the direct disciples of Sri Ramakrishna himself are having so many problems what is my problem but just like direct disciples if we have faith in Sri Ramakrishna he will bring occasions tailor make events for our own sake in fact every event is tailor made by Mahamaya so that Divine Mother so that we can progress by overcoming both the states elation as well as depression so the first type is absolutely what is called right knowledge the second is doubtful knowledge and we are very much aware but when we misunderstand something we are not aware we think that what we understand is right knowledge and then the third one is called Mithya Jnana that is he is not having opposite knowledge but he mistakes one thing for other thing Mithya Jnana so that is the famous example is in semi darkness we mistake and we think there is a snake, actually there is no such snake but whether it is there or not this is not real this thing and among this, this is called Adhyasa, super imposition and this super imposition not only this type of super imposition there is a very beautiful so beautiful super imposition this is called Shobhana Adhyasa what is the nature of this Shobhana Adhyasa so every young man he thinks he has fallen in love with a very most beautiful lady in the whole world and then probably she is not paying any attention towards him so this fellow is going on praying or wishing if only I can marry I can get her as my spouse then my whole life I will be so happy if I can get so much money if I can get such and such a job if I can acquire such and such a house or such and such a car or if I put on such and such a dress or if I can acquire such and such a gadget so in China some few years back such is the terrible effect of brainwashing through advertisements one young Chinese youth had sold his kidney just so that he will be able to buy the latest iPhone which he must be regretting definitely now because after that 2-3 iterations have come so that is what happens this is called Shobana Adhyasa so right knowledge doubtful knowledge or completely mistaken knowledge and what we call superimposed type of knowledge Nitya Gnana Nam Yo Hetu Ho This Paramahamsa he doesn't suffer because there is no mind these are all the effects of the mind and the mind itself is not there therefore Nitya Nivrutta he becomes eternally free from doubt not only that because he has become he is not knowing Brahman knowing Brahman is becoming Brahman Brahma with Brahma Eva Bhavati so this person will be swimming in what Sri Ram Krishna used to call Brahmananda and once the knowledge of Brahman comes Tat Nitya Bodaha and realizing that eternal Brahman Tat means Brahman Nitya Bodaha that is eternal knowledge and how does this person get eternal knowledge only by becoming one if I am separate from an object I may have temporary knowledge as long as I am in contact with that object I will have some knowledge but if I become that object I will remain as that object and my knowledge about that object will be permanent that is called Nitya Bodaha realizing the eternal Brahman as one's own self Tat Swayameva Avasthithi and this is clarified here Tat, this Brahman Swayameva Avasthithi he abides in that not like a person abiding in a house or in a carriage of a train or in a car, no he becomes identified that is called Swayameva Avasthithi Brahmasmi Consciousness and what happens when this knowledge comes is beautifully described Tam Shantam his mind becomes absolutely peace, what type of peace peace that passeth all understanding Achalam and then his mind there is no mind there at all so immovable that is unshakable unchangeable that knowledge what knowledge? Advaya I am one without a second Ananda, I am Ananda Swaroopa Vijnana Gana I am Chit Swaroopa Eva Asmi I am that which is ever calm, immutable, undivided of the essence of knowledge bliss and further description Tat Eva Mama Parama Dhamma that abidance in that eternal Brahman that is my real nature, Dhamma means abode, that is that alone is my real nature in Bhagavad Gita 15th chapter there is a beautiful verse Na Tat Vah Sayate Suryo Na Shashanko Napavakaha Yad Gatva Nani Vartante Tat Dhama Paramam Mama that supreme abode of mine is not illumined by the sun or moon nor by fire or electricity those who reach it never return to this material world so Nani Vartante that means there is no rebirth that means they know I am Ajo Nityaha Shashvatoyam I am unborn I am infinity I am eternal I am all pervading I am unchanging even these words very very important for us they are all descriptions from our standpoint from the standpoint of Agnana why should a person think a person has to know this is eternal permanent he must be aware of what is called impermanent if somebody has to think this is a bliss he must be aware of its opposite that is why as we have mentioned earlier Ram Krishna tells the beautiful story when Lakshmana saw Vasishta grieving at the death of his sons and Lakshmana Lakshmana was amazed because Vasishta was considered foremost lawyer of Brahman but when he saw this behavior he was shocked so he asked Rama and Rama replied what did he reply my brother wherever you see knowledge there is ignorance wherever you see goodness there is evil wherever you see happiness there will be unhappiness this is the samsara of duality it is not possible for anybody to get rid of it but here is a state the word Gatwa means having reached but we should not understand he was somewhere he was at a distance and then he went on walking and slowly he was approaching nearer and nearer and this concept invariably comes when we are trying to describe something which is indescribable in human language that is why about Vaikuntha so a Vaishnava who has practiced so much of Tapasya austerity when he attains to Vaikuntha there are actually four stages what are the four stages the first stage is he enters into Vaikuntha this is called Salokya God also is there and he is also there in the same world God is not in India and this devotee is not in USA but he is in the same world this is called Salokya then slowly he starts coming near this is called Samipya the word Samipa means nearer so he progresses further comes nearer and nearer to God the distance that is the feeling that I am separate from God slowly becomes diminished that is called Samipya then Sarupya that is by continuously constantly contemplating the form of God his own form becomes like that of Bhagavan Vishnu very interesting concept so Saram Krishna had contemplated Hanuman and became like Hanuman his eyes became restless like a monkey his face also must have become like a monkey face only he even grew a small tail and when he meditated upon Radha his body became a woman's body in every respect including monthly periods so so many devotees we read about Saint Francis of Assisi who meditated upon the crucifixion of Jesus Christ and his own body similarly the stigmata that is where the nails entered into the body of Jesus Christ there also the same type of wounds are beheld and people were shocked because of continuous meditation this is called Sarupya having of the same form and then of course later on Sayujiya that is inseparably one with that and you must those of you who are receiving this quads application messages Swami Adhutanandaji just few days back we have given that one he is quoting some author who had given a beautiful explanation of these states of entering into Vaikuntha slowly approaching nearer to God and because of the contemplation assuming the form of Lord Vishnu etc and this explanation is a beautiful marvelous Advaitic explanation what is it that this world is created by God as we are thinking about this creation aspect that is if you make any number of quads out of clay they are nothing but clay clay with different names and forms so if this world is made by God then we are living in the same world as God the pot and the clay are living in the same world in fact even to say that they are living then approaching near God is everywhere who is more close to any one of us Kabir thus breaks into a beautiful song means hey stupid foolish where are you searching for me where are you searching for me I am very close to you I am very close to you how close not close I am only God I do not know the distance is in cognition not in reality this world is created and God is everywhere like clay is everywhere every particle of the pot so God is the most nearer this is called Samipya and then Sarupya God only has taken these particular names and forms so this form is really God's form only so Sarupya is attained the only thing to be attained is Sayujya complete oneness when this ignorance is totally destroyed we become that now what are we talking about about this Vaikuntha the concept Sarupya for example first of all Salokya America is a long distance away from here Australia is long distance the moon the mars the sun these are all very far distance but we should never think of Vaikuntha as very far from us, no that is the whole thing is nothing but God we are in Vaikuntha only already that is the first idea second is we are very near to God but because we do not think so our thought makes it as if God is very far supposing you are wearing a cloth what is that cloth, nothing but God you are eating a sweet it is nothing but God so whatever we are smelling, touching, tasting hearing seeing everything is nothing but God we are never away from God this is called Samipya what is Sarupya so Vishnu has got four hands I wonder what type of special bed had to be created to accommodate those four hands it is only for the sake of beginners for meditation sake meditation because this is called Buddhistic Kovan we are all accustomed only thinking about two hands all of us have got two hands only but if God is to be thought we have to break our habit that no no he has got four hands only four hands Chaturbhuja Sahasraksha so millions and billions of hands and eyes and heads and legs and hands and ears and everything that is to say whatever form whatever object we are beholding it is nothing but Brahman in that particular name and form it is this special form four hands Shankha Padma and Chakra these are only for the sake of contemplation for the beginners but as we progress as we come near he becomes infinite and infinity cannot have any type of form that is the idea we have to understand here also so that pure consciousness so if you want to see light first of all your pure consciousness there is sunlight there is moonlight there is light of the fire there is the light of the speech etc before we can do anything that pure consciousness has to be there that is why the sun is not called light of the lights he is only light but our consciousness is called the light of the light and that is the knowledge what is that knowledge I am pure consciousness I am not a manifestation of consciousness but I am pure consciousness and a person who has a Paramahamsa is one who has this kind of Gnanam knowledge Sambit Tadeva Sikhacha so earlier we have seen Sikha means Brahmacharis usually in the South India they keep a tuft of hair Brahmins priests also will have tuft of hair so this is the tuft Tadeva Sikhacha and what about the sacred thread Tadeva Upavitancha that Gnana alone is his holy thread and Paramatma Atmano Ekatva Gnanena Tayor Bhedah Eva Ibhagnaha so this breaking destroying the idea God is another this is me and that is God I am one he is the second and we are totally different from each other no Atmanaha Paramatmanaha the Jivatmanaha and the Paramatmanaha they are not two Ekatva Gnanena so they are only one not two Tayor Bhedaha so because of ignorance we think one is different from everything else that called ignorance and that ignorance is totally destroyed Bhedaha Eva Ibhagnaha Bhedaha means difference is totally destroyed forever and as we discussed earlier there are three types of differences are there Videsh what is called Vijatiya Sajatiya and Swagata please remember what they are and this knowledge that there are no two and even two I do not say Aham Brahmasmi even to say Aham and there is Brahma implied is there is a there are two objects no this knowledge is called Sa Sandhya that is his Sandhya what a beautiful symbolical explanation of these things and when M first time had gone to meet Sri Ramakrishna in the afternoon and then the first thing he heard is that Sandhya merges in Gayatri Gayatri merges in Om now we can understand what is Sandhya Sandhya means the conjoining between day and night and night and day dawn and dusk and at that time the mind naturally becomes calm and quiet we are supposed to contemplate upon God giving up everything that was our what is called traditional way of living life now everything has gone topsy-turvy bed coffee and TV news and all these things become our Sandhya now if somebody performs these rituals what happens mind comes under control thoughts come under control and the person he goes on repeating only the mantra and what is the mantra it is a prayer and the divine listens to this prayer and grants and once it is granted and his mind becomes merged in Om and Om is the representation in form of sound of Om of Brahma he becomes one merges in Brahma and that is here called Sasandhya so this is the explanation of the second Mantram we will see the third and fourth Mantrams in our next class bless us all with Bhakti Jai Ramakrishna