Taittiriya Upanishad Lecture 20 on 02 October 2024

Full Transcript (Not Corrected)

We are studying the Taittiriya Upanishad. In that, we have come to the fourth Anuvaka. Let us recollect that the first Anuvaka is only the peace chant, Shanno Mitraha. Second Anuvaka is how the student is trained. How to pronounce properly while reading as well as while speaking. And therein also taught how when two letters come together, they become one letter and that is called Sandhi. When two words come together, that is presumed, then it becomes one word. That is slowly the division is reduced and unity is increased. And this technique of combining letters as well as words is utilized for a spiritual purpose. And that comes in the third Anuvaka we are getting. It is called Samhita Upasana. In this world, we see mother is separate. For example, father is separate. Children are separate. A teacher is separate. Student is separate. So in the example of the parents, mother, father and children are all united together. That is to find out unity in diversity. That is the purpose of Upasana. As a person, through Upasana, progress forward, the differences slowly resolve themselves into one unity. Until every single difference is completely, totally eliminated, what remains is the infinity, the one without a second and that is the connection we have to recollect with the sixth chapter of the Chandogya Upanishad, which is called Sadvidya. Pure existence alone is common both to Brahman as well as this what we call infinitely appearing world creation. Then we entered into the fourth section. And in this fourth section, what is the purpose of a student approaching a teacher? There to learn this Upasana so that in life we unite with everything. Everything is united with us and us and the world, thus united, become completely one with God. So this fourth chapter, fourth Anuvaka, fourth section has three mantras and it is also both for Japa. Japa means it is a prayer but repeated just as we repeat Nama Japa. Whatever mantra our Guru has given, we have to do Japa. Japa means reminding, not merely repeating because if we do not remember, it is useless mechanically. Even a cassette recorder or a video, it can repeat any number of times but that is not the purpose to remind. Until there is no need to put forth any effort, automatically, continuously, we can remember God, Ishtadevata. This is beautifully illustrated in the book called The Way of the Pilgrim. So when this Russian pilgrim approached his teacher and there also what we call Guru, only for spiritual purpose, Guru told him to repeat the name of Jesus 5000 times and within a short time, his heart repeats. Then what further instruction? He says, repeat it 10,000 times. Very soon, that was also done. Then what? 15,000 times. Then automatically that repetition, like we go on starting a jeep in olden times but then the engine catches on and afterwards there is no need. So the heart caught hold of this mantra and he felt immediately. It is not a repetition, we know, because tremendous joy is experienced by the remembrance of God. How? Because that is what Bhakti is. Bhakti means devotion. Devotion means what? Loving attitude towards God. Whatever we love. For example, supposing we love a sweet and the moment we remember it, tremendous joy will come. And when we come to know, we are going to get that sweet very soon. Immediately, our heart becomes filled even by the very remembrance, not to speak of actually experiencing it. So the name of God brings tremendous joy. Why? Because He is the most lovable being in the whole world. Why He is the most lovable? This is what in Brihadaranyaka Upanishad says, This Atman is dearer than even the dearest son or daughter or any other children or wife or beloved. Why? Because it is none other than us, ourselves. What is the most dear object to us? Our own self. And this Mahavakya has been further elaborated in the form of dialogue between Yajnavalkya and Maitreyi. No one is loved, my dear, for the sake of that particular object, but only when it contributes for one's own happiness. Marvelous discussion has come here that it is all because whatever gives us joy. Every object in this world becomes dear or hateable, disliked, only if it is related with oneself. If it gives joy, it is liked. Why is it liked? Because when we are enjoying something very enjoyable, then we forget the whole world. This duality is forgotten. Love means it is becoming one. And recently, I have been posting these teachings of the sayings of the Sufi mystics, Rabiya. And one of them, I do not remember the exact passage, but he says that why should you ask God to come to you? Was He ever away from you or do you really exist without Him? You exist because of Him. And that is the exact message of the Upanishads also. Everything exists because of that pure existence, another name for which is Brahman. And that is the topic here also, how to attain to that Brahman. So in this fourth Tanvaka, that can be divided into three parts. And what are the three parts that we get? That first of all, may I become famous among men, Swaha. And famous as what? Famous as a great teacher, a teacher of realization, a teacher who knows what he is talking about. And then may I become wealthiest. Why? Because I am going to pray to the Lord. So many students, countless, innumerable students must run towards me. Not come to me, but run, run towards me. How they have to run, we are going to explore it very shortly. Then what for purpose am I wanting to pride myself as a great teacher? No, because by the grace of God, my teacher, I have become a man of realization. Therefore, I must pass on what knowledge I obtained by the grace of God to other people. This is called discharging the Pancha Maha Yagnas or Rinas. We are indebted. And then the third part of the prayer is that the purpose of life is to become one with you. The purpose of life, Sri Ramakrishna says, is God Realization. That is the first commandment. God Realization is the only goal of life. And how to attain? Then the four other commandments come in. That is always cultivate Satsanga. That is called Bhakti Yoga. Now and then go into solitude. That is called Raja Yoga. And intensify your spiritual practice, longing. What Sri Ramakrishna calls intense yearning. Pray with yearning. May I desire no other excepting you. Then the third commandment is always discriminate what is temporary, what is changing, and what alone is permanent. God alone is permanent. Everything is temporary. Temper and worry. Temporary. Then what is the last commandment? Live in this world like a maid servant. This is the attitude. May I become rich so that I can serve everybody, society. Obviously, this prayer is only of a householder. But his desire for unity with God is no less than a Sannyasin. Then I want what is the third prayer, last prayer. TAM TVA BHAGAT PRAVISHANI SVAHA SAMA BHAGAT PRAVISHA SVAHA TASMIN SAHASRA SHAKHE NEBHAGAHAM TVAI VIJAYA SVAHA YATHA APAHA PRAVATAYANTI YATHA MASA AHARJARAM EVAM MAAM BRAHMACHARINAHA DHATARAYANTU SARVATA SVAHA PRATIVESHOSI PRAMA BHAYI PRAMA PADYA SVAHA Most I tell you marvelous mantras. So what is it telling? Why do I want to become rich? Why do I wish students? Why do I want to become rich? So that I can help the society, serve the society and discharge all the Panchamahayagnas. And then what purpose you want to do Panchamahayagnas? So that I can obtain Atma Gnanam, self-knowledge. I can know who I am. KASTVAM UTA AYASI TATVAM CHINTAYA TADIHAT BHRATAHA In Bhajaka Vindam Sutram we have seen this one. So he says TAM TVA BHAGAT PRAVISHANI SVAHA So we have explored earlier until this mantra, a third mantra of that fourth section before we enter into the fifth section. What is it? TAM TVA BHAGAT PRAVISHANI SVAHA SA MA BHAGAT PRAVISHA SVAHA TASMIN SAHASRA SHAKHE NIBHA GAHAM TVAI MRUJE SVAHA This is the first part. And earlier I mentioned, if you remember, many students should come to me because I am a person of realization and may I serve, may I discharge. RISHE RUNA particularly, especially if a student is a Brahmana. And every Brahmana is called the face of the Brahman. Brahmanaha Mokhama Seetha A Brahmana is the very direct face. Even in Purusha Supta we have explored Brahmins are born from the very head, mouth of Bhagwan. Here Brahma only. Bhagwan means Narayana. Narayana means Vishnu. Vishnu doesn't mean the Puranic Vishnu, but Brahman. So what is the main duty of a Brahmana, Adhyayana and Adhyapana? You should study. Study means what? You should live that type of life. And then he has to set an example by living. And then it is his bounden duty to pass on the knowledge which he received through Rishi Parampara or Shruti Parampara, Guru Parampara to his students, whoever comes to him. Whatever be his wish, a student's wish, if he wants to become an archer, make him an archer. But tell him your archery is to move towards God. It is to be used to progress in life, spiritual progress, so that you can become one with God. That is the final goal. So here he is expressing this one beautifully. And if we recollect also, some examples I will give you from the life of Sri Ramakrishna, etc. So first, let us explore what this thing means. O gracious Lord, may I enter into the Swaha. And remember, Abhahanti Homa. So every time each sentence is a kind of mantra. When this word Swaha is uttered, immediately we have to offer an oblation into the fire. O gracious Lord, may I enter into Thee. Enter into Thee means what? That means, may I not remain separate from you, different from you, away from you. That means, may I attain oneness with you. May, what is called, I have learnt this from our teachers, from the Vedas. Each Jeeva is none other than Brahman. We are going to study that one in the 8th section of the 6th chapter of the Chandogya Upanishad. So may I enter into Thee. How? And the way one should enter, that will come later on. But here, I enter means what? May I become one with you. Then, may thou, O gracious Lord, enter into me Swaha. The second, this mantra, is even more important. Because a student, remember, these are the prayers of the student who has gone to the Gurukula. So this second mantra, in this third mantra, second part, it says, I want to enter into you. Have I the capacity to enter into you? So, you have to come towards me. We will explore it in a little detail later on. Then, how to enter? God is pure. He is what is called Shuddhaha, Nityaha, Buddhaha, Shuddhaha, Anantaha, Ekaha, Sat. O Lord, I have committed many sins, and not only sins of varieties, but of all the sins, the greatest sin is to feel that I am different from God. If you remember the very biblical story, Adam and Eve were moving with God. That means they know they are God. And metaphorically, the story goes that they did not understand. They were naked. Naked means what? Like children of any children, babies, whether they are with dress, without dress, half dress, full dress, no dress, birthday dress, they don't mind. It is the others who mind it. They have no body consciousness. I am the male. I am the female. In fact, psychologists tell us that these babies, their identity is especially with mother. A baby doesn't consider, I am separate from my mother. Mother is everything. The whole world is mother only. And here, they are like that, babies. And so, God, they are moving with God. That means what? They are in God. They are with God. They are moving and God is in them. And then the story starts. How Srishti starts. That is the story of creation. What is the creation? It is a garden. They are moving and God told them, enjoy this garden any way you like, except that is called Maya. You prohibit a person. Say, you can enter into every room. Don't enter into that room. From that time onwards, they cannot get sleep until they peep into that room. So, God told them that don't eat the fruits of this particular tree. What is that tree called? It is called the tree of knowledge and this is exactly where in the Taittiriya Upanishad, the second chapter called Brahmananda Valli, it says, what is the definition of God? Sathyam, Gnanam, Prantham, Brahma. Don't we have knowledge? Yes. What knowledge we have? Knowledge of the tree. We are eating every day the fruits. What fruits? I am separate. You are separate. Everything is separate and if I do this, this will happen. If I don't do that, that will happen. This is called knowledge of the many. Shri Ramakrishna's words are nothing but pure Vedic words. He says the knowledge of the many is called Avidya Agnana and that is the tree of knowledge. Don't eat those fruits. And then if you forbid somebody to do something, especially children, that is what they do. So then Maya also came in the form of Saturn, what we call Avidya and it looked at both of them. Who is more vulnerable? And then he found out easily vulnerable is the woman. So I will make a separation between them. Until that time they were like babies. They did not know I am male, I am female. And then this Saturn came in the form of a snake and that snake plucked the fruit of the knowledge. Said here I am giving you. He convinced very soon to Eve and then the Eve very easily gave in as if it's all Nataka, Leela and then ate. And then she also tempted Adam. So you also eat. See look I am eating. You also eat and then he also eat. What happened? They become aware I am male, you are female. I am female, you are male. We are useless creatures. God is somebody different and immediately as if God became angry. As if God can never become angry. So they fell down from that Swarga Loka and then ever since we are all the children of Adam and Eve. Beautiful way of putting it. So it is not possible for me to move because the limited one cannot reach the unlimited. But then what is the way? The way is that I have to surrender myself totally. So this is a mantra of total surrender. So that is why he says Saha means that Brahman or that Omkara Rupa Parameshwar. Remember Omkara is the doorway. That Omkara or Saguna Brahma, Bhaga means Bhagavanta, Bhagavan, Ma means Mom, Me into Me, Pravishaswaha. This is what Sri Ramakrishna says. If a devotee in sincerity takes one step towards God, God takes 100 steps towards him. Comes running. The moment baby looks at the mother's side and starts crying, mother takes down everything, throws down everything and comes running and takes the baby into her arms. This is what is. This is called Sharanagati. I am limited. I cannot come to you. You are unlimited. You can come to me. That is why these are beautifully illustrated in the Puranas. Bhagavatha, for example, when Gachendra, he was in distress, he was pulled. So this Gachendra wanted to enjoy this story, how beautifully it fits in. So he entered into the waters. What is this water? Mahamaya. And then who is running? Who is the king, emperor, ruler of these waters? A crocodile. And it got hold of it. And then the elephant king fought for 1000 years. But it could not do. Gradually it was becoming weaker. Then he understood, unless God comes, I will not be able to be saved. So immediately he said, Oh Lord, I am surrendering myself to you. Come and rescue me. What did God do? Immediately he came. Immediately he came running. This is what is meant here. I, my steps are faltering. I am just a baby. I cannot really do anything. But I know how to cry. As a baby cries, thinking of its mother. And mother will definitely come running. And that coming running is illustrated by Narayana. Immediately he came and rescued the elephant king. Elephant king means here a person who had completely surrendered himself to God. And then the devotee is well aware that he is full of impurities. So he says, तस्मिन्सहस्रशाके That is, God can manifest himself in infinite forms. He can be with form. He can be without form. He can be with Vishnu Sahasranama, Lakshmi Sahasranama, Shiva Sahasranama, Lalita Sahasranama. Sahasra means thousand. Thousand doesn't mean thousand. Thousand means infinite number of names. For example, the name of Jesus Christ doesn't occur in the Vishnu Sahasranama or Lalita Sahasranama. Or the name Allah doesn't come into these Sahasranama. Does it mean to say that one cannot call God as Allah? Yes, by any blessed name you can call God. That means, he gives an example. That a river, huge river, it diverts itself into a thousand branches. That is how Ganga, it flows, the original Ganga, into many, many tributaries. So it goes. And every tributary is considered equally sacred with the original Ganga. And anybody who is taking there, they don't mind. Like once, Naga Mahasaya's father scolded that everybody is going to Calcutta to take bath in the Ganga. And you, unfortunate son, you have come to our wretched village, leaving Ganga. Then Naga Mahasaya was one of the greatest devotees. He said, if Mother Ganga wants to purify me, I don't need to go to her. She herself will come to me. And surprise, wonder of wonders, at about 9.30 in the morning, suddenly a spring of water was coming within the compound of Naga Mahasaya. And soon it became a good pool of water. And then this word had spread. Mother Ganga is springing up like Arjuna. He discharged an arrow and the Ganges water sprang up and fell exactly into the mouth of Bhishma. After he fell down and he was lying on a bed of arrows. Like that, everybody came running, took bath. Now you have to think a little, pause and think. Did they get the same Punyam like Naga Mahasaya, especially his father and all the villagers? Did they feel that, no, this is not original Ganga. This is our village spring water. It has nothing to do with Ganga. Every water is Jala Devata only. Even if in the western countries people do not know whether water is Ganga or Yamuna or Kaveri or Saraswati or Narmada or Sindhu, that it is not pure. No, they also give in the western countries many names of the saints. So anyway, here the prayer is that you have millions, billions, trillions of names of forms. Just as a huge river has countless tributaries. Anywhere one can take bath. So Tasmin Sahasrasakhe, in any one of those rivulets, Nibhagaham. So let me dive into that. Tvayi, into you. Tvayi means into Omkara. Mrijaya Swaha, let me become purified. Swaha, because any name, any form, with any quality, any dress, anything will do. This is a prayer clearly indicating that the student is interested in Atma Gnanam, Brahma Gnanam. And he knew from the study of the Vedas that he, the Vedas are teaching that Tattvam Asi, the word that Tattvam Asi. And then he has to realize Aham Brahmasmi. After that, only after that, a person becomes what Sri Ramakrishna calls authorized by God to teach others. Then only it will be effective. When? Only after God realization. Whom does God authorize? Only a person who has realized God. So then, after that, if it is God's will, because as Sri Ramakrishna said, once a person merges in Brahman, most of the people do not come back. Only a few people's bodies and minds are used by Brahman Himself. And they are called Jeevan Muktas for the purpose of keeping this propagation of this knowledge. That is how in every religion, through saints, every saint is like this, a contributory of God. And through them, the knowledge, original knowledge is flowing down into the hearts of the disciples. And then, earlier we have seen that Amayantu Brahmacharina Swaha, Pemayantu Brahmacharina Swaha, Tamayantu Brahmacharina Swaha, Shamayantu Brahmacharina Swaha. How should they come? Because they will come. It is not a question of prayer. Because as Sri Ramakrishna says, as soon as a lotus blooms, no need to invite the bees. They are seeking the lotus and so they come of themselves. And they know, as soon as a lotus is blooming, they know that a lotus has bloomed, let us go. There is an invisible thread that is pulling them together. This is what Sri Ramakrishna used to say. First, let the lotus of your heart bloom. Then the bees, that means the spiritual seekers, come of themselves. And for that, a student gives. Student means, he is a student even now. He is not a realized soul. Let me lead such a life and let me discharge Panchamahayagnas. Let my longing to be merged in God increase and I will lead a spiritual life. And it is not possible to become one with you. Only you have to take pity upon me and then come and merge within. You make me, forcibly pull me and make me one with you. This is the only way that is possible. Only after that, if still God grants life, then may I have these Brahmacharis. Remember, all these prayers are of a student. He has not come out of the Gurukula. This is even before studies are started. So, how should they come? Two brilliant examples he gives. Apaha means waters from a high plateau to the lower areas by the power of gravitation, law of gravitation. You don't need to tell the waters or anything that is there. I want to go down. How can I go down? As soon as the slope is there, immediately. You have seen waterfalls. How they fall? So like that, with a tremendous strength, tremendous speed, may these come. Why will they come? Because somehow intuitively they realize, here is a teacher. He knows what he is going to teach us and we are very eager to have that knowledge. So, yatha apaha, from a higher area to a lower ground, pravatayanti. Pravata means what? They are not struggling to flow. They are forcibly drawn by the power of gravity. This is one brilliant example. The second one is yatha maasaha or jaram. And how the student should come to me or spiritual seekers come to me? Yatha, just like days merge in fortnights. Fortnights merge in months and months merge in years. This is the beautiful example given. Yatha maasaha, like months. Ahaha, days, jaram. That is a varsha, that is the year. How they seamlessly, effortlessly, they merge. Day merges into night. Night merges into another day. Another day merges into night. And as we go on saying, So these two examples, let them come to me. But the student is well aware they cannot come to me unless I am worthy of being approached. And automatically it will take place. Thus, all the students, brahmachari. Here brahmachari is interpreted in two ways. One is vedacharinaha, that is those who are eager to learn the Vedas. Remember earlier, Vedas contain sarvajnanam, all knowledge. So there is dhanur vidya, ayur vidya, jyotish vidya. So many vidyas are there. 64 vidyas are there in these Vedas. Whatever it is, let their desires be fulfilled. Let them have that knowledge. But only one condition, that knowledge should be used by them only to progress in spiritual life. That is common to every one of the students. That means in this manner, as they should come running automatically, like water flows downwards by the power of gravitation. And dhatarayantu sarvataha svaha. So may they approach me sarvataha, from everywhere, svaha. It is a mantra. So offer oblations and sincerely done. Definitely that is going to happen. And then in the end, prativeshosi pramabhahi pramapadya svaha. So he is addressing Brahman in the form of Omkara. You are prativeshaha. It is a beautiful word. It means a rest house. What is that? If you are terribly tired and the whole day you worked like the first farmer who determined until water comes into the field, I am not going to stop digging. Even though his wife came, he drove her away. And then when he saw the water was entering with a beautiful gurgling sound and flowing into his field, watering the entire field, then he went. And then now bring a little bit of hookah for me, this one. He took bath and then he smoked or he ate food. He smoked, went to bed without any worry and slept soundly. Bhagavan is considered as rest house. Prativeshaha means rest house, guest house. You know, these are called dharmashalas. So everywhere some good people have built these things. Even at Kamarpakur, there was a dharmashala for the pilgrims who are going to visit Gangasagar and on their way back also. That is how Ramakrishna had mixed with those sadhus, heard many, many, many things and then learnt so many wonderful songs, learnt also so many mantras, learnt also so many secrets of yoga, etc. And he also exhibited that one day I am going to become a sanyasi to his mother. So Prativeshaha was, Lord, you are a rest house and we can call it also a guest house. Every place has a guest house. Even some of us in our own homes, we have a guest house. Suddenly if some known relative or close friend comes, we welcome them. This word Pramabhahi, we have to separate it because in old Sanskrit, new Sanskrit also, certain words are coming together. There is no such rule. They have to be in a particular order. In English language, your house in the evening, propose I to come and eat. If you say like that, the first thing you will do is put up the telephone. But in Sanskrit, anyway. So what does it mean? Maa, maam, prabhahi, you enlighten us, bring light into me. Maa means towards me. Prabha means you are that shining light of knowledge. Similarly, pra, maa, padyasva. Maa means maam, you, prapadyasva, that is you approach me. Oh Lord, you are like a rest house. I enter into it and then you will have to come to me. Because I cannot come to you. This is the meaning. Now we will explore with the little details. Tam, tva, bhaga, pravishani, svaha. This mantra svaha means after uttering this mantra, oblation has to be offered into the blazing fire. Hey bhaga, hey bhagawan, tam, such as you, tva, tam, him, tva, you. I am not saying somebody else. I am only addressing you. Aham, we have to add that one. Pravishani svaha, oh gracious Lord, may I enter into the svaha. That is if I don't have this desire, please strengthen that desire. Give me one desire. Oh Lord, grant me devotion. You know what it means really? It means that I cannot live without you. But I do not have that desire at the moment because I am running after so many other things. But out of your infinite grace, give me that desire so that I will only desire you and nothing else. So this is the one. Sa, ma, bhaga, pravisha, svaha. Ma, maam, me, svaha. That Omkararupa, Parameshwaraha. Hey bhagawan, maam, pravisha. May he enter into me because there is no way I can enter into him unless he enters into me first. I cannot enter into him. I can only enter into him later, not first. Svaha, that is Sharanagati. And then Tasmin Sahasrashakhe. A Lord has got infinite number of names and forms and every religion gives so many. Even in Islam, there are thousand, hundred names of God, thousand names of God. You are the compassionate. You are the bountiful one. You love all of your creation, etc., etc. So Tasmin, in that bhagawan who is available, not in one place, not in one way, but in innumerable ways right now and like a huge river has got thousands of tributaries like that. Then what is the purpose? Nivagaham tvayi mrje svaha. I want to dive deep into you like alwars. Mrje svaha. May I purify myself like alwars. Why? Because, O Lord, let me cleanse my sins in that Self of Thine which is like a river of a thousand tributaries. Svaha. If this mantra is offered, why does the person offer? After all, I know I am sinful. How do I know I am sinful? Because if I am pure, I would have entered into you or you would have entered into me long back. Since there is a separation, there is avidya. Since there is avidya, I will not be able to enter into you. But out of that sheer grace, may you destroy all the impurities because I am taking your name. I am surrendering myself to you. Then I would like to pass on this knowledge also to others. Now, something very interesting happens here. You know, our teacher has learned from his teachers and then he is not like a tape recorder passing the same thing to the students because according to time, according to place, according to different circumstances, he also has to apply the eternal law, eternal value for a changing society because society is always changing. Even now, it is changing. Even now, don't think God is not available. At any given time, He is available. So what does my teacher do? He adds his own practical Vedanta and tells if such and such a situation arises, then you do this one. Otherwise, you do this one. And not only a common teaching, but for every student, every individual, a separate instruction. That is what Sri Ramakrishna had done. Sri Ramakrishna had forged an individual separate relation with every one of his devotees because their inner samskaras are different. They may be physically all coming to him and prostrating and sitting and listening, but every one of them are at different stations as it were. So he had to show the right way to them. Only after I merge myself in you, I become one with you, then only I become free from all sins. I become pure. Then what remains? I would like to pass on my knowledge to others along with my own additional knowledge that I have experienced, expanded what I have received from my Guru. May I get then only plenty of other seekers who want to be instructed and me as an instrument of God, let me instruct them. And how should they come to me? yatha apah pravatayanti yatha masa aharjaram O preserver, as waters flow downward, as the months, days, months merge in the year, evam am brahmacharinaha Thus exactly may all the eager seeker students dhatarayantu sarvataha svaha dhatahayantu Those who are fit to receive that knowledge, may they approach me. From where? Sarvataha From every place, not only every place, whatever be the student, if they are sincere, let them come to me. I am ready to help them. How? Prativeshoshihi You are a rest house. And ma prabhahi pramabhahi means ma prabhahi May you illumine me, reveal yourself to me. Pramapadyasvaha I cannot attain you. So mam prapadyasvaha Prapadyas means what? You become one with me. I cannot become one with you because of my ignorance. But you can become one with me because you know very well I am none other than your own self. So absorb me completely into yourself. And what type of you? tam brahmana koshabhutam bhutam tvam You are the like the scabbard of Brahman. That means you are like a doorway to Brahman. And you are pujaraha worthy of worship. You alone are worthy of worship. That is why in the first omrimritam There is omrimritam tvamachalo unhajit gune dhyaha You are the one who is endowed with all these good qualities. And therefore Bhagawan you are alone are worthy of worship. And by your grace may I enter into you. tam tva pravishani May I enter into you. However much I may try as much as possible to merge into you it is not possible. And therefore what should be done? That you yourself have to come and mam bhaga pravishan bhagavan bhaga means bhagavan pravishasvaha May you enter into me. You can enter into me. How? Like all gods and goddesses whenever Ram Krishna contemplated Hanuman Hanuman entered into him. Rama Rama entered into him. Krishna Krishna entered into him. Radha Radha entered into him. Sita Sita entered into him. Every god including Jesus Christ entered into him. Hanuman Radha Rama Sita Krishna Kali of course so many times. Only after that may I do this service for that purpose I am praying that all these students come to me. And then I only wanted to say talk about Prativesha rest house. This concept of rest house or guest house there are many stories. You know there is a Sufi story once a fakir entered into the courthouse of an emperor and then he looked like Swami Vivekananda and then there was a painting of this king's emperor's father or grandfather and then he looked at the emperor and said whose guest house is this? Emperor got very angry. What are you talking? These fakirs were allowed in those days. This is my palace. Oh like that. So who was living 100 years back? My great grandfather. Where is he now? He is dead. After that my father lived. And how long he lived? Another 50 years. Where is he now? He departed to the other world by Allah's grace. And who is now? That I am there. And how long will you be here? Another few years. Only I am already old. Then he said Oh emperor that place where people come just stay a few days and go away what else do you call it excepting a dharma shala a guest house and then Ramakrishna says we are like people from a village but working in a city and he is preaching live like a maid servant she knows she has her own house somewhere so he says and then there is a beautiful passageway in this he says he says pantha means a traveller dham means rest so pantha dham means where travellers rest that is called pantha dham and on the way oh my child there is a rest house what is it called? that is the company of holy people if you become discouraged if you are tired and if you feel I cannot progress you will take rest you will recover and then you will move forward in your journey that is why Bhagawan is called and with this prayer the fourth section of this the very first chapter is complete and these are most marvellous things we also have to understand the inner meaning we also must become eager even if I don't have eagerness or yearning we have to pray grant me yearning grant me motiveless devotion to me motiveless devotion means I only want you and nothing else and so we will enter into the fifth tanu vaka in our next class Om Jananim Sharaadam Devim Ramakrishnam Jagadgurum Pada Padme Tayo Shritva Pranamami Moho Moho May Shri Ramakrishna Holy Mother and Swami Vivekananda bless us all with bhakti Jai Ramakrishna