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Sarva Mangala Lecture 02 on 20-October-2019

2025-03-14T07:47:42Z

Pooniam:

== <big>Full Transcript (Corrected)</big> ==
<big>ॐ</big>

'''<big>जननीम् सारदाम् देविम् रामकृष्णं जगद्गुरुम् ।</big>'''

'''<big>पादपद्मे तयोः श्रित्वा प्रणमामि मुहरमुहुहु ।।</big>'''

'''''<big>Oṃ Jananīm Sāradām Devīm Rāmakṛṣṇam Jagadgurum |</big>'''''

'''''<big>Pādapadme Tayoḥ Śritvā Praṇamāmi Muhurmuhuhu ||</big>'''''

<big> We are discussing the third hymn “''Sarva Maṅgala Māṅgalye”''. I have already explained why these three verses from the ''Chaṇḍī'' have been incorporated into our daily evening vesper ''bhajans'', and the concept is truly marvelous. ''Sarva Maṅgala Māṅgalye -'' whatever Mother does is auspicious. There is nothing inauspicious in this world, not even death. A tragedy occurred yesterday, in case you heard about it. Our maidservant, Padma, was electrocuted. Just as I finished the class and stepped out, the accident happened. She had gone to switch on the evening light near a pole where there was an electrical leak. She touched it with her bare hands, and that was it! She was gone. This accident took place inside the ''Āśhrama''.</big>

<big>From a worldly point of view, everything is divided into “this is good” and “this is bad.” But from the highest ''Pāramārthika'' viewpoint, there is nothing that is ''Amaṅgalya'' (inauspicious). We have already discussed the reasons for this. The first reason is that if something were truly real,such as death—then it would not be ''Maṅgalya''. But according to ''Vedānta'', and even according to ''Dvaitins'', anyone who believes in an afterlife holds a similar perspective. A simple example: a Christian believes that after death, they will go to the Kingdom of Heaven, while a Muslim believes they will go to Paradise. What does this belief really imply? Is one going to heaven with this physical body? No. The physical body does not go. And what would happen if it did? Suppose there is a seven-star hotel, perfectly neat and clean. If a buffalo enters after swimming in a sewage pool, would that be appropriate? Similarly, if someone were to enter heaven with this gross body, it would be just like that. Thus, there is no physical body in those higher realms, and according to such beliefs, the death of the physical body is inevitable. But apart from the body, there must be something that continues to heaven or hell, and that is called the ''Jīvātma''.</big>
<big>That is why ''Śaṅkarācārya’s'' great penetrative intellect discovered this while defending the theory of superimposition. What is ''Adhyāsa'' (superimposition)? ''Adhyāsa'' refers to the false attribution of properties of one thing to another. In ''Advaita'', it specifically denotes the superimposition of the transient, changing world and the individual self (''Jīva'') onto the unchanging, eternal ''Brahman''. This is the core teaching of ''Śhaṅkarācārya''. A snake is superimposed upon a rope "''Rajju-Sarpa Bhrānti"'', the Rope-Snake illusion (this metaphor is used to illustrate how the world (''Jagat'') is superimposed upon the ultimate reality, ''Brahman'', due to ignorance). In a dimly lit environment, a person sees a rope but mistakes it for a snake. This mis-perception creates fear and other reactions based on the belief that there is a real snake. However, upon closer examination or illumination, the person realizes that the "snake" was never there - it was only a rope all along. The snake was an illusion projected onto the rope due to ignorance. Similarly, just as the snake is falsely superimposed on the rope, the apparent multiplicity of the world and the individual self (''Jīva'') is superimposed on the singular, non-dual ''Brahman''. So you are saying that upon ''Brahman'', we are superimposing this body-mind and this world - but that is not true. If God truly created this world, then the contention is that the world must also be real. If the world is real, then the body is real. And if the body is real, then birth is real, growth is real, disease is real, old age is real, and ultimately, death is also real. Happiness is real, and unhappiness is also real. But what kind of God creates unhappiness? If the ''Kārya'' (effect) involves the experience of suffering, what should we conclude about the cause? He cannot be ''Ānanda Svarūpa'' (the very nature of bliss). Instead, He must be a mixture of both happiness and unhappiness. And a God who undergoes both happiness and unhappiness is no God at all - He would be worse than any ordinary human being.</big>

<big>That is why ''Śaṅkarācārya’s'' great penetrative intellect discovered this while defending the theory of superimposition. What is ''Adhyāsa'' (superimposition)? ''Adhyāsa'' refers to the false attribution of properties of one thing to another. In ''Advaita'', it specifically denotes the superimposition of the transient, changing world and the individual self (''Jīva'') onto the unchanging, eternal ''Brahman''. This is the core teaching of ''Śhaṅkarācārya''. A snake is superimposed upon a rope "''Rajju-Sarpa Bhrānti"'', the Rope-Snake illusion (this metaphor is used to illustrate how the world (''Jagat'') is superimposed upon the ultimate reality, ''Brahman'', due to ignorance). In a dimly lit environment, a person sees a rope but mistakes it for a snake. This mis-perception creates fear and other reactions based on the belief that there is a real snake. However, upon closer examination or illumination, the person realizes that the "snake" was never there - it was only a rope all along. The snake was an illusion projected onto the rope due to ignorance. Similarly, just as the snake is falsely superimposed on the rope, the apparent multiplicity of the world and the individual self (''Jīva'') is superimposed on the singular, non-dual ''Brahman''. So you are saying that upon ''Brahman'', we are superimposing this body-mind and this world - but that is not true. If God truly created this world, then the contention is that the world must also be real. If the world is real, then the body is real. And if the body is real, then birth is real, growth is real, disease is real, old age is real, and ultimately, death is also real. Happiness is real, and unhappiness is also real. But what kind of God creates unhappiness? If the ''Kārya'' (effect) involves the experience of suffering, what should we conclude about the cause? He cannot be ''Ānanda Svarūpa'' (the very nature of bliss). Instead, He must be a mixture of both happiness and unhappiness. And a God who undergoes both happiness and unhappiness is no God at all - He would be worse than any ordinary human being.</big>

<big>So even from their own point of view, this aspect of superimposition is being accepted. In what way are they accepting superimposition? The very desire to go to heaven implies what? If one believes they are the body, then with the death of the body, they too must cease to exist. But that is not what they claim. They say, “You will go to heaven.” If you go to heaven, then what happens to the gross body? This implies that the body must be entirely different from you. You have only temporarily put it on, discarded it, and are now proceeding to heaven. This means that, at some level, you already have an idea that your real “me” is going to heaven. However, if you are asked right now what you are, how do you respond? Do you say that you are your real self (''Jīvātma''), which goes to heaven, or this particular physical body that you currently identify with? Do you see the logic? This physical body, which you now consider as yourself as "this is me" - is it not, then, a superimposition? You are projecting your real self onto it. This temporary gross body has nothing to do with you - just as the snake has nothing to do with the rope. The snake is not even a part of the rope; it is entirely different from it. How do we know this? As soon as the area is fully illumined with bright light, the illusion disappears. According to ''Vedānta'', if this world were truly real, certain problems arise. One major problem is that ''Mokṣha'' would become impossible because reality is that which never changes. If the world were real, you would always exist here in this body, endlessly coming and going. But since you do not accept this yourself, then it must be only a transitory phenomenon which is appearing and disappearing. And whatever appears and disappears is called “temporary,” and whatever is temporary is called ''Mithyā''. One should not misunderstand ''Mithyā''. ''Mithyā'' does not mean non-existence. It means that which is experienced temporarily and, as soon as the truth is realized, disappears. That is ''Mithyā''.</big>

<big> ''Question from the audience:'' Can you say ''Mithyā'' is a delusion?</big>

<big>''Answer:'' There are certain points we have discussed multiple times. When we say this microphone is ''Mithyā'', the mic itself is not ''Mithyā''. Rather, in my mind, there is an idea of the mic. If you were to ask ''Sri Ramakrishna'' what this object is, what do you think he would say? He would say, “It is the ''Divine Mother''.” He would not call it a mic, nor would he call it a floor. He would say it is ''God Himself''. But does ''God'' ever change His appearance? Has the rope ever changed its appearance? Then where is the snake? The snake is in my mind. The delusion is within me, not out there. Superimposition always means that the error is within me, not external to me.</big>

<big> ''Question from the audience:'' Why do all of us have the same delusion? Her question is: If I am deluding myself, then why do all of us experience the same delusion?</big>

<big>''Answer:'' There are two answers, but first, I will give you one from the ''Advaitic''/''Vedāntic'' point of view. What we call “all others” is also my delusion. You don’t exist separately. Again, if you are ''Mithyā'', then there are no two categories: one called “real ''Mithyā''” and another called “unreal ''Mithyā''.” Everything is ''Mithyā'' alone. To understand this point, I will give an illustration. Suppose you are having a dream, and in that dream, you see someone standing at a distance in a dimly lit area. It appears to be a bear. Now, will everyone in your dream see the bear as a bear, or is it only you who perceives it that way?</big>

<big>Now, consider this discussion: the delusion is in your mind, and yet the question arises - why do all others in the dream also share the same delusion? I hope you are following my point. All the others in my dream are also projections of my ''one'' mind, which has created everything. Who created that bear? ''I'' did. Who created the other people? ''I'' did. And not only that., who created ''me'' in the dream? ''I'' did. So, there are two distinct "I"s in the dream: One “I” is the ''witness''. The other “I” is the individual acting within the dream. That individual “I” is just as much an object as anything else in the dream. This is the answer.</big>

<big> We do not know the origin, and there is no way to find out how it came about. However, there is a way for it to be removed. That is why ''Māyā'' is ''Anādi'' but not ''Ananta''. ''Anādi'' means we do not know when it started. The general law is that whatever is "beginningless" must also be endless. However, in the case of ''Māyā'', since it is not ''Satya'', ''Anādi'' does not mean it is eternal. If it were eternal, it would never disappear. ''Anādi'' simply means, “I have no way of knowing when it started.” Consider a simple example borrowed from Swami Dayananda Saraswati. He asks: "Tell me the exact second when you started to dream. Take a stopwatch and try to determine the precise moment when you transitioned into deep sleep or entered the dream state. Make a note of when you begin dreaming. But if you are watching the clock, that means you are not actually asleep or dreaming. And when you truly fall asleep, you will not be able to record the time." This is what is meant by ''Anādi''. Can you pinpoint the exact moment a dream or deep sleep begins? You cannot. You will never be able to determine its exact starting point. The moment something begins is called ''Ādi''; ''Anādi'' means "beginningless." So, while we do not know when a dream starts, we do know when it ends -the moment we wake up, we can immediately note the exact time it ended. See how beautifully this illustrates the concept? The most important point is that ''Māyā'' is ''Anādi'' but not ''Ananta'', because it comes to an end. In contrast, God is both ''Anādi'' and ''Ananta -'' because if God had an end, then our ''Mokṣha'' would also come to an end. Not only that, but there would be no God at all if God were subject to birth and death. That is unimaginable. Even though these arguments may appear rational, they point to profound truths that must be deeply understood.</big>

<big>In the dream, we have three entities: 1) ''me'' as the witness, 2) ''me'' as the player, and 3) the whole world with whom I am interacting. How do we know there are three? Because when we wake up, we remember everything. For example, I remember I was walking, which means I was witnessing myself. I recall meeting some people, and we all got frightened thinking it was a bear. But when we got closer, we realized it was our old friend who had put on a bear appearance. So, whatever is temporary is called ''Mithyā''. ''Mithyā'' is not non-existence. That is why we have three technical words in ''Vedānta'', which are very important to grasp: ''Satyam'', ''Mithyā'', and ''Tuccham''. ''Satyam'' means that which has true, unchanging existence. ''Tuccham'' means something that never had any existence. Another name for non-existence is ''Tuccham''. An example of this is the "son of a barren woman." We use words, but some words do not correspond to any actual object. For instance, ''buttermilk'' is a word that sounds like it refers to two distinct items, but in fact, it contains neither butter nor milk! Even now, I cannot quite figure out why it is called ''buttermilk''. Similarly, there are words like ''Vandhyā Putra'' (the son of a barren woman). The words exist, but the corresponding object does not. That is called ''Tuccham'', which means total non-existence. On the other hand, ''Satyam'' refers to that which always exists without any change. So where does the word ''Mithyā'' come from? When ''Satyam'', because of some defect in me, is mistaken for something similar, it is called ''Mithyā''. Always keep that in mind. You can never mistake an elephant for a rope. Why is that?</big>

<big>Because there should be what’s called ''Sādṛśhya''. ''Sādṛśhya'' means similarity. There must be a likeness or resemblance between the two entities for a mistake to occur. You might mistake a rope for a piece of garland, a little bit of water flowing, or a bent stick. But you can never mistake a rope for a human being, a dog, an elephant, or a cow. Why? Because there is no similarity between them. The point I want to make is that ''Mithyā'' is a temporary delusion and partially incorrect knowledge. It is not completely incorrect knowledge, but partially incorrect knowledge. Do you understand the meaning of partial? Whenever we use words, grammar can help us a little more. We say, “There is a rope.” Listen carefully - “There is a rope.” But because of insufficient light and my own fear, I mistake the rope for a snake. What am I saying? “There is a snake.” “There is a rope.” “There is a snake.” In these sentences, the phrase “There is a” is common, and there is no difference in that part of the sentence. Previously and now, it remains the same. That means, the existence part of the rope is not mistaken, but only the appearance part of the rope is mistaken. Since it is only a mistake, it will be corrected sooner or later - whether it is corrected in one year or in a billion years, but it will definitely be corrected at some point.</big>

<big>Therefore, whatever is temporary (whether it exists for only one year or a billion years), that is called ''Mithyā''. This is a wonderful analysis! ''Mithyā'' is not to be equated with non-existence. ''Mithyā'' always depends upon an ''Āśhraya'', which we call ''Adhiṣṭhāna'', a support. Had there been no rope, there would be no snake either. These are the concepts we must constantly reinforce to understand them clearly. Amongst these three words in ''Vedānta -'' ''Satyam'', ''Mithyā'', and ''Tuccham'' - our problem is not with ''Tuccham'', because that which doesn’t exist cannot give us any problem. Our problem arises when we mistake ''Satyam'' for ''Mithyā''. We mistake a rope for a snake, which is a wrong notion. First of all, this notion is temporary because it has started at a particular time. When is that particular time? When there is sufficient light, I know it is a rope. In semi-darkness or a dimly lit area, I still see something. What I am seeing is ''Satyam'', but what I think I am seeing (a snake) is ''Mithyā''. The first point is that it is a temporary phenomenon. If it were ''Satyam'', it should never change. The second point is that if this delusion or superimposition is not out there externally, it implies that it is in my mind, and it must be removed somehow. The third point is that it can be removed only by two things: the scripture as interpreted by a ''Sadguru''. Scripture can also be misunderstood, hence the need for a ''Sadguru''. In fact, most people, for example, the ''Hare Krishna'' devotees, misinterpret Bhagavān ''Krishna'' in the ''Bhagavad Gītā'' when he is proclaiming:</big>

<big> '''''Ye Yathā Māṁ Prapadyante Tāṁs Tathaiva Bhajāmy Aham'''''</big>

<big>'''''Mama Vartmānuvartante Manuṣyāḥ Pārtha Sarvaśaḥ''''' '' ''</big>

<big>''- Bhagavad Gītā (4 -11)''</big>

<big> "However men approach Me, even so do I accept them; for, O ''Pārtha'' (Arjuna), men follow My path in every way." In other words, as people worship Me, I also respond to them exactly in the same way. But the ''Hare Krishna'' people say, "No, no, you are a deaf fellow; I will filter what you are going to hear. Only those who call you ''Krishna'', those words will reach you. And if anybody utters any other name, such as ''Rāma'', ''Vishnu'', ''Nārāyaṇa'', let alone ''Allah'' or ''Jesus Christ'', they are not going to come to you." This is called fanaticism, whereas the Lord is saying, "However men approach Me, even so do I accept them."</big>

<big>The three points we discussed are: First of all, ''Satyam'' (truth) will always be eternal. Truth will never change. Eternal means that which never changes, not that which continues. For example, ''Vedānta'' says this earth came into existence nearly 14 billion years ago, and this earth is continuing to exist. According to physicists, this is not the only phenomenon. This particular manifestation has been ongoing for 14 billion years, since the Big Bang. That was the mistaken notion people held until a few years ago. Then, some scientists raised a crucial question. This is how knowledge progresses: by raising questions. They asked, "What was there before the Big Bang?" There must have been something for the Big Bang to occur, because if there was nothing, nothing would have happened. So, there must have been at least something - at least a time bomb, a fuse, and a matchbox, etc. Something must have been there for the Big Bang to occur. This brings us to the second point: there must be something. Can you imagine something that never existed suddenly coming into existence? That is what the ''Bhagavad Gītā'' also says in terms of ''Sat'' and ''Asat''. ''Sat'' always existed, and ''Asat'' never existed. This aligns with what physicists also state through the First Law of Thermodynamics, which asserts that energy cannot be created or destroyed; it can only be converted from one form to another. What this means is that energy cannot be created; it is always there. It can only be transformed. Energy cannot be created or destroyed; it can only be transformed. And when energy transforms, it becomes matter. Take electricity, for example. How do you know there is electricity? It must be transformed through a transformer, and only then will it manifest as light, heat, motion, or attractive capacity. These are the four final truths that Einstein sought to unify.</big>

<big>The three points we must keep in mind are:</big>

# <big>''Mithyā'' is a temporary phenomenon. Truth never changes.</big>
# <big>''Mithyā'' is an idea in our minds; it is not something external.</big>
# <big>Unless we remove ''Mithyā'', we will never know the truth.</big>

<big>How can ''Mithyā'' be removed? Only by truth, which is obtained through the grace of God in the form of a Guru interpreting the scripture. There is no other way. These are the three points we must clarify, as they are relevant to what we are discussing.</big>

<big> ''Answering a question from the audience:'' Every living creature goes through three states: waking, dream, and deep sleep (''Jāgrat'', ''Svapna'', ''Suṣupti''). ''Turīya'' is not a state. You must always remember that ''Turīya'' is the very ground upon which these phenomena occur. ''Jāgrat'' ''Avasthā'' is the waking state, ''Svapna'' Avasthā is the dream state, and ''Suṣupti'' Avasthā is the deep sleep state. In the waking and dream states, the two powers of ''Māyā - Āvaraṇa-Śhakti'' and ''Vikṣhepa-Śhakti'' function. However, in the deep sleep state, ''Vikṣhepa-Śhakti'' is not present because the mind is not functioning. But ''Āvaraṇa-Śhakti'' is still there, covering the truth.</big>

<big> ''Question from the audience:'' Typically, we see ''Māyā'' as the hypnotic power, or whatever you may call it. Are there glimpses of it? Or are there moments when ''Māyā'' is uncovered?</big>

<big>''Answer:'' Yes, actually, it is revealed all the time. It is surprising that, at all times, that background is there, but we don’t pay attention to it.</big>

<big>I have explained this many times in our classes, but I will reiterate it now. Within each personality, there are two “I’s” - two kinds of identities. One “I” says, “I was a child,” “I am a young man,” “I am a middle-aged person,” “I am the old man,” and so on. The only thing this “I” cannot say is that it is a dead man - that is for others to say. But there is another “I” that says, “That was me.” Suppose you have photographs from your childhood, adolescence, youth, or middle age. When you look at these different photographs, will you say that the individual in each photograph is different, or will you say it is the same person? I hope you can understand what I am trying to convey. From birth until death, I continuously hold the idea that “this is me, this is me, this is me.” This “I” temporarily identifies itself with every change that occurs in our personality. But there is another “I” that says, “That was also me, that was also me.” This continuous, unbroken “I” is the changeless “I.” There is the changeless “I” and the changing “I.” Because if there were only a changing “I,” you would never be able to recognize your past. Have you understood this point?</big>

<big> ''Question''':''''' Connected to that statement, the question is: Are all the thoughts we have related to the unchanging “I”?</big>

<big>''Answer:'' Correct. And you are witnessing them - “Oh, I had that thought,” or “When I was a child, I made a foolish mistake.” However, when the child made that mistake, the child never thought, “I made a foolish mistake.” Instead, the child thinks, “I am doing the most wonderful thing in the world.” So, who is the one witnessing and passing judgment? Judgment can only be passed by the ''Sākṣhī'' (witness), never by oneself.</big>

<big> ''Question:'' Another question - this “I,” which is constant, is it always in the present?</big>

<big>''Answer:'' No, it is beyond past, present, and future. The future, of course, exists only in imagination. There are two aspects of “I”: one that stands apart and another that completely identifies itself saying, “I am happy, I am unhappy.” The former says, “At that time, I was happy; at another time, I was unhappy.” Isn't this a common experience? If you carefully reflect, the “I” that says, “I am happy” or “I am unhappy” is the temporary “I,” identifying itself with the experience - it is the experiencer. However, the “I” that simply recollects, saying, “At that time, you were happy, and at another time, you were unhappy,” without passing any judgment, is merely witnessing. That witnessing “I” is the permanent “I.” We are constantly experiencing this permanent “I.” That is why it is called permanent. If it were impermanent, it would belong to the category of the changing “I.” So, this means that it is always present - now and at all times. What, then, is spiritual life? It is shifting focus from the changing “I” to the witnessing, changeless “I.” Then, one realizes, “Oh, that was the state of waking; that was the state of dreaming; that was the state of dreamless sleep.” I am witnessing it all.</big>

<big>What is the psychology behind this concept? It is a profound psychological principle: Whatever I am experiencing is not me. That is the foundation for understanding this entire topic. To reiterate – “Whatever we are experiencing is not us.” For example, you are experiencing (seeing and listening to) me - do you say, “I am you”? You are experiencing this microphone, do you say, “I am this microphone”? If so, that would be absurd! You experience a dog - what do you say? You experience a donkey - what do you say? The witnessing I is permanent. And permanence means it must exist in the waking state, the dream state, and the deep sleep state. This is the point I am emphasizing. You are witnessing, and upon waking up, it is this witness that says, “I had a dream,” etc. Who is remembering this experience? The participant I or the witness I? It is the witness I. If it had not witnessed, who would be remembering? You cannot remember what you have not witnessed. What you have not experienced, you can never recall isn’t it? So, upon waking up, you remember, I had that dream. But who is remembering it? The dream I or the witness I? It is the witness I. Now, the crucial question is: How do you merge both? How do you shift identification from the small I to the big I? Can I always remain as the big I? That is precisely what we are trying to achieve in spiritual life. And how do we do that?</big>

<big>Let us say I am sitting here, and I feel like doing something mischievous. But then, I suddenly think, ''Oh, somebody is watching me.'' This reminds me of the story of ''Kanakadāsa''. One day, his ''Guru'', ''Vyāsatīrtha'', wanted to test his disciples' understanding of true awareness. He gave each of them a banana and instructed: ''"Go to a place where no one can see you and eat this banana."'' All the disciples left in search of hidden spots. Each one ate their banana, believing they had found a place where no one could see them. However, after some time, ''Kanakadāsa'' returned with his banana untouched. When asked why he had not eaten it, he humbly replied: "Guruji, I searched everywhere, but I could not find a place where no one was watching me. Wherever I went, I felt that God was watching me, and so I could not eat the banana." Now, how can you eat a banana when the condition is that nobody should see you eating it? The issue arises because I fail to recognize that I am both a ''witness'' and a ''participant''. So, I introduce the idea of God. In fact, this idea of God is the most marvelous idea! Some ignorant people claim that there is no God because they think of God as an ''object''. They do not realize that God is, in fact, the most profound idea in the human mind. I will explain this further - do not worry. These are deep truths that must be understood. Suppose someone says, ''"If there is a God, show me."'' Well, many things cannot be shown. If someone says, ''"I love you,"'' and you respond, ''"Show me your love,"'' how can love be shown? Because love is a ''concept''. In our experience, there are two things: percept and concept. What is a percept? I am able to see you, and you are able to see me. This is called percept or perception? A concept, on the other hand, is when we say, “That person is a good person, that person is a friendly person, that person is a loving person, that person is a hateful person,” and so on. Now, if you say, “That person is a loving person, but I have never seen that love—where does he keep it? Is it in his right pocket, left pocket, or back pocket? Where is this pocket?” Since we cannot see such a pocket, where is it? That is why I say, if anyone can pickpocket, it is only ''Sri Ramakrishna'' , and ''Sri Ramakrishna'' does pickpocket you know that? Because every pickpocket is, in a way, a manifestation of ''Sri Ramakrishna'' himself. There was once a devotee named Tej Chandra who lost 300 rupees. He went to the ''Gaṅgā'' and said, “''Thākur'', what have you done?” What did he mean? For a devotee, everything is done by God. God could not tolerate his distress, so He appeared and said, “Why are you weeping? Your money is there, under this stone.” The man ran, lifted the stone, and found his 300 rupees. Now, two questions arise. First, was it the same 300 rupees that was originally in his pocket, or was it a brand-new set of notes, freshly printed from the mint? Second, if a pickpocket had stolen the money, what did ''Sri Ramakrishna'' do? He must have pickpocketed the first pickpocket, retrieved the money, and hidden it even before the devotee arrived! Anyway, I’m just making fun.</big>

<big>What is the idea of God? First of all, this is the deepest ''Vedānta'' - God is not an object. God cannot be an object. God should never be thought of as an object. Why? Because what is the truth? There are only two things in this world: subject and object. Which is greater? The subject or the object? Which is independent? The subject. Do you follow me? Look, I can see the mic, but the mic cannot see me. I can close my eyes and forget about the mic. This means that the very existence of the mic depends on me. In other words, the subject is superior to the object. The subject is independent, while the object is dependent. If I do not care to perceive the object, it will have no existence at all. It depends on me. So, if God were an object, then who would be superior? Me or God? And if I were superior, what would be the use of praying to Him?</big>

<big>If me (or ‘I’), the subject, am so miserable, then the object i.e., God, whom I am trying to meditate upon must be even worse than me. That is why it is said that God is not an object. God is always the subject. This means that the pure consciousness through which we experience everything is God ''Cit-svarūpa'' and ''Caitanya-svarūpa''. That is why God is pure consciousness and is always the subject, never the object. I hope this point is clear. We will discuss it again because it takes a long time for us to truly understand. Secondly, I always mention this fact: we think, “I am a limited being.” And every millisecond, this limited being has only one thought: “How can I be unlimited?” In simple terms, “How can I do whatever I like?” Who can do whatever He likes? Only God - ''Sarvatantra, Svatantra''. He is the most independent; He can do whatever He pleases. And in reality, each one of us desires to be God. What is the other idea about God? God is deathless.</big>

<big>Now, consider our concept of God - can you ever think that God, too, will die? That He, too, undergoes birth, growth, and death? If He were subject to all these limitations like me, then such a God would be of no use to me. If He Himself were struggling to get out, how could He help me get out? So, God is birthless and deathless. Being deathless means He must also be birthless, which means He must be eternal. That is the idea. I have limited knowledge, but God has unlimited knowledge. And do I not want to have unlimited knowledge? Of course, I do! I want to know whether I will survive tomorrow, when death will come, or which exact number will win a million rupees. Don’t I want to know? I do. Now, what is my condition? I don’t know. Therefore, my concept of God is that there must be a being who knows everything - that is ''Cit'', the ''Cit'' aspect of God. I experience both happiness and unhappiness. What is the proportion? 50-50. Understand? A horse and a rabbit, if at all. I do not want to have only a little happiness and a lot of unhappiness. Is it possible? So, I imagine: there must be something beyond this. How would it be? Suppose there is a being who is ''Sadānandamaya'', or ''Sadānandamayī Kālī''. My imagination soars, and I conclude: there must be a being and He is called ''Ānanda-svarūpa'', ''Sat-Cit-Ānanda''. And that ''Ānanda'' neither ebbs nor flows; it is neither short nor long, it is infinite and eternal. So, this is my concept of God and everybody’s concept of God. Is it not? How did this concept arise?</big>

<big>This is the law you must understand: the human mind never conceives of something that is entirely impossible. You cannot imagine something you can never become. Can I become an elephant? Can I become ''Bhīmasena''? No, it is not possible for me to become them. But for God, it is possible. This means that I am thinking - if I were God, what would I want to be? I would not want to die. I would want to be all-knowing. And I would want everyone to love me. Is that not so? Would I ever wish, even in my imagination, that 99% of people love me but 1% hate me? No! I would want everyone to love me completely. This is the concept of God that we have. So, what is the idea? First, we said that God is not an object. God is always the subject. Second, we understand that God is infinite and eternal, untouched by death, ignorance, suffering, or unhappiness. Now, the third point is very important. Suppose I do not know whether such a being exists, but I firmly believe that such a being must exist. Who is a devotee? One who believes that God exists. If God exists, then He is also kind, compassionate, and loving. Therefore, whenever I pray, whatever I pray for, He is going to fulfill my desire. Is that not so? Here is an interesting fact: can you ever pray to God for something while believing that He cannot fulfill it? Think about it. Can you produce a desire, pray for it, and at the same time believe that God is incapable of granting it? Such a thought never arises. This means that whatever desire comes into our mind, we have complete confidence that if God wills, He can fulfill it because He is God and can do whatever He likes.</big>

<big>Have you understood what I just said? There would be no desire in our mind if we truly believed that the desire could not be fulfilled—whether by God or anyone else. Now, what is the constant prayer of every living creature? Only three things:</big>

# <big>I do not want to die</big>
# <big>I want to know everything</big>
# <big>I want to be very happy</big>

<big>Is this not a fact? I believe that these things can be attained; otherwise, I would not even pray for them. I hope you are able to grasp this concept. You must think deeply about it. What did I say earlier? A desire that we believe can never be fulfilled will never truly arise in our minds. We always desire what is absolutely possible, at least by God. So, what is the one fundamental desire, whether consciously or unconsciously, knowingly or unknowingly, of every living creature? It is this: May I not die. May I transition from untruth to truth, from darkness to light, and from mortality to immortality''.''</big>

'''''<big>Asato Mā Sadgamaya,</big>'''''

'''''<big>Tamaso Mā Jyotirgamaya,</big>'''''

'''''<big>Mṛtyor Mā'mṛtaṃ Gamaya</big>'''''

<big>I believe that it is possible. So, here is the third point: If by praying to God, visiting various holy places, and practicing ''Japam'' and ''Tapas'', I feel that I am a happier person, then what is the problem for those who say God doesn’t exist? You know, there are people who claim that God does not exist. But the real issue is not whether God exists or not - the real point is that I am very happy thinking about God. So, why does it bother them? And remember, a headache comes only to those who have a head! Now, what does "head" mean here? Those who do not know how to think - do they truly have a head or not? The only benefit of having a head without the power of thinking is that it can be washed - brainwashed. That is the only advantage.</big>

<big>Now, follow these three points: God is not an object; He is the subject. God is our greatest aspiration, and such an aspiration would never arise in our mind unless we were completely confident that it could be fulfilled. If I am practicing remembrance, ''Japa'', prayer, righteousness (''Dharma''), and it is making me a happier and better person, who can object? Nobody can object. But those who do object are simply brainless fellows. That is all I can say. Okay, now let us return to our subject. This discussion began with Gāyatrī’s question: I may be deluded, but how can others be deluded? The answer is simple - whatever I call "others" are also products of my own delusion. They are part of the same delusion.</big>

<big>Then, another possible objection that arises is: Maybe in the dream state, such things are possible, but how is it possible in the waking state? The important point to understand is this - when we are in a dream, do we call it a dream? No. What do we call it? The waking state - because, at that moment, it feels real to us. Whichever state we are in, that state appears as the waking state to us. Now, when we are in this waking state, we compare and say, “Oh, that was just a dream, that was all my imagination”''.'' But when we enter a dream, our so-called waking state also becomes an imagination, doesn’t it? In a dream, you might find yourself in a dungeon, even though you went to sleep in your own bed. So, where are you really? Are you in your own bed, or are you in the dungeon? You are in the dungeon and that becomes the reality. That means the waking state has become unreal. It is as simple as that. Yet, this simple analysis is something many people struggle to understand.</big>

<big> ''Question:'' In the waking state, we have distinct bodies and distinct mind, and I cannot influence another body and mind. It is not my own creation, it is a whole creation of which I am a part.</big>

<big>''Answer:'' So, that is what you are thinking. Is it a right statement? It is a totally wrong statement. It is okay. When do you understand that was a dream? When I wake up. When you wake up. And just now, I give example. When you are in dream, that is your waking state. When you are in the dream, the dream state alone is absolute reality. You will never question “oh, last second I was in Chennai and this second I was in Australia”. You will never think it is irrational. In dream, everything is absolutely rational and absolutely real. When you come back to waking state, you say that was imagination. When you are in the dream state, what has waking state become? Imagination only. This is one argument as an answer. The other argument is, what is this? A chair. I am seeing it. You are seeing it. Everyone is seeing it. A woodworm also sees it. Ask the woodworm what it is? It says it is food. Imagine this is a wooden chair. Then, for a woodworm it is not wood but it is food. In which world is it living? Food world and in which world you are living? What is the truth? You think whatever I am perceiving is the truth. No. Whatever we are all perceiving are different truths and different truths depend upon different states of the mind. I gave an example. I hope you remember. A young woman is walking in the street. This was Sri Ramakrishna’s example. A young child sees her, runs and hugs her, and calls her mama or mom. An old man is passing by. He also sees her, runs there and hugs her and says, my darling daughter. A young man is walking. He also runs and embraces her, says, my darling wife. Another young man is passing that way and he says, this is a very beautiful lady. How many objects they are all experiencing? One object. How many views they have all got? Multiple. Their actions, reactions and what they are going to do, everything depends upon the individual. I hope you got the point of this illustration. The point is, even though we may be seeing this same object, we are not seeing it exactly as everybody else is seeing it. Everybody is seeing it in a totally different way.</big>

<big> ''Question:'' In the waking state, we have distinct bodies and distinct minds, and I cannot influence another body or mind. This world is not my own creation; it is a whole creation of which I am merely a part.</big>

<big>''Answer:'' So, that is what you think. But is it a correct statement? No, it is a completely incorrect statement. Let’s analyze this. When do you understand that something was a dream? Only when you wake up. When you are in the dream, however, that dream alone appears as the absolute reality. Do you ever question, Oh, just a moment ago I was in Chennai, and now I am in Australia - how is that possible? No. In a dream, everything appears perfectly rational and real. It is only when you return to the waking state that you say, Oh, that was just imagination. But when you were in the dream, what happened to the so-called waking state? It too became nothing more than imagination. This is one argument. Now, let me give you another argument. What is this? A chair. I see it. You see it. Everyone sees it. Even a woodworm sees it. But ask the woodworm what it is, and it will say, It is food! Imagine that this is a wooden chair - then, for a woodworm, it is not "wood," but "food." So, in which world is the woodworm living? The food world. And in which world are you living? The object world. Now, what is the truth? You assume that whatever you perceive is the absolute truth. But no - whatever we perceive is merely a relative truth, and these truths vary depending on the state of the mind. Let me give you an example, one that Sri Ramakrishna used. A young woman is walking down the street. A small child sees her, runs up to her, hugs her, and calls her Mama. An elderly man sees her, approaches her, and says, My dear daughter! A young man sees her, embraces her, and says, My beloved wife. Another young man looks at her and thinks, What a beautiful woman! Now, how many objects are they all perceiving? Just one. But how many different perspectives do they have? Multiple. Their actions, reactions, and thoughts are entirely dependent on their own perceptions. So, the key point is this: even though we may all be seeing the same object, we are not seeing it in exactly the same way. Everyone perceives it differently, based on their own state of mind.</big>

<big>My favorite illustration is a wooden table. Four beings are asked, "What is it?" Don't say it is a table—that is only for conveying the idea. It is an object which we call a table. You call a woodworm and ask, "What is it?" What does it say? "Food." You call a human being and ask, "What is it?" He will reply that it is a wooden table. You call a physicist with an electron microscope and ask, "What is it?" He will say, "It is energy, pure energy whirling at mind-boggling speed." You call Sri Ramakrishna and ask, "What is it?" What do you think he will say? "Pure consciousness." I hope you are able to grasp the idea as to why I gave these two illustrations. This profound idea has been threadbare discussed by ''Vedāntins''. They created two ''siddhāntas'' or theories: ''Sṛṣṭi-Dṛṣṭi-Vāda'' and ''Dṛṣṭi-Sṛṣṭi-Vāda'' (these terms relate to different philosophical viewpoints in ''Advaita Vedānta'' regarding the nature of perception and creation. ''Sṛṣṭi-Dṛṣṭi-Vāda'' suggests that the world is created first and then perceived, while ''Dṛṣṭi-Sṛṣṭi-Vāda'' proposes that perception itself gives rise to creation). ''Sṛṣṭi'' means "God created" - that is called ''Sṛṣṭi''. Because God created, I am able to experience it. ''Dṛṣṭi'' means I am able to see it, I am able to experience it. Seeing means not only seeing but also hearing, smelling, tasting, and touching - everything. This is called ''Sṛṣṭi-Dṛṣṭi-Vāda''. But both things are necessary for life. If there were no wooden table, then life would not be comfortable. However, even though ''Sṛṣṭi'' should come first, ''Dṛṣṭi'' comes before ''Sṛṣṭi''. That is called ''Dṛṣṭi-Sṛṣṭi-Vāda''. Do you follow what it means? That means how I experience that wooden table—that is my world. So, in which world is a mosquito living? A mosquito's world. In which world is a woodworm living? A woodworm's world. In which world is a tiger living? A tiger's world. In which world is a child living? A child's world. Now, I hope you are able to follow my argument. Even though we are all living in different individual worlds, and even though we are interacting with the same common things, our perceptions differ. That is why a beautiful book has been written: Men Are from Mars, Women Are from Venus''.'' Have you ever heard of it? It is about how a woman can never see from a man's standpoint, and a man also cannot see from a woman's standpoint.</big>

<big> ''Question:'' The common play exists in the waking state. Perspectives vary i.e., the way my world is different, but still there is something. Whereas in the dream, it is my mind which is creating. In the waking state, there are multiple are there are and each subject is viewing in its own way. So, there is a difference between the waking and dreaming state.</big>

<big>''Answer:'' There is a difference in their views. This fact you have to understand clearly. A chair will be a chair even if a billion people look at it. But how they look at it? This is a chair, there is no difference in that perspective. However, when you say “This is a beautiful chair, this ugly chair, old chair, new chair” - these are all different views. So, we are having a common factor, I am seeing a chair, but I am having uncommon ideas about it – regarding how I like it, I don't like it, I want to get rid of it, etc., etc.</big>

<big> ''Question:'' Who created that? Like in the dream, I created. Yes. There is a common and then there is an ugly chair, great chair. Yeah. Who created that, that common basis?</big>

<big>''Answer'': That common basis is existence, pure existence. Common basis, because whatever you see here, it's a very interesting, deep question also. There is something called existing an object, that is a common thing for everybody. But how I view it, depending upon my past experience, no two people ever look at the same object exactly in the same way and even the same person doesn't look at the same object in the same way all the time. When you are hungry, you look at food in a different way. After you are completely filled up, you look upon the same food in a totally different way. These are very concepts which require a lot of thinking, ''Śhravaṇa'' and ''Manana''. Otherwise, without thinking, you can go on putting the same questions again and again. Let us come back to our topic now.</big>

<big> Let us just recollect: ''Sarva Maṅgala Māṅgalye'' The Divine Mother is the most auspicious of all auspicious things. I made a statement, everything in this world is auspicious. If somebody beats you, somebody murders you, that is also a very auspicious thing. How? From two points. First of all, it is not real. If it is real, then God is the most cruel being in the world. It is like a play in a drama. But we don't know it is a drama. Secondly, how do we become better people? Is it by always being happy or by going through suffering? Which will make us better people? Suffering. So everything is good.</big>

<big>Another way: ''Sarvārtha Sādhike'' - the Divine Mother bestows all ''Arthas''. ''Artha'' means desire and She fulfills them. And according to the Hindus, there are only four. All the fruits anybody can desire are divided into four: ''Dharma, Artha, Kāma'', and ultimately ''Mokṣha''. One note I want to add here. ''Dharma, Artha, Kāma'' always lead us to happiness. From little happiness to more happiness to still more happiness. ''Śharaṇye'' - therefore, the only way we want to progress in life, that means we want to become healthy and happier, is only by taking refuge in the Divine Mother. Divine Mother to be worshipped, Divine Mother to be followed. Divine Mother to be worshipped through prayer and meditation, Divine Mother to be followed by her teachings called ''Dharmaśāstra''. Be ''Dhārmik'' - ''Satyam vada. Dharmam cara. Svādhyāyān mā pramadaḥ Taittirīya Upaniṣad (1.11.1)'' etc. ''Tryambake.'' ''Tryambake'' means she has three eyes: ''Sūrya'' - the Sun, ''Candra'' - the Moon and ''Jñāna-Netra''. Another way to understand is ''Tri-ambike''. ''Amba'' is the meaning of the word, what is called letter of the alphabet. ''Tri-Ambike'', it means three-lettered - ''Aa'' (ā), ''Oo'' (ū), and ''Mm'' (m̐), which means ''Om''. So, ''Tryambaka'' refers to the three-eyed form, while ''Triambike'' refers to the three-lettered form. You are the manifestation of ''Gauri. Gauri'' means white color or golden color, because golden color always implies pure ''Sattva Guṇa.'' ''Śharaṇye Tryambake Gaurī Nārāyaṇi Namo'stu Te.'' O Mother, I worship you as ''Nārāyaṇi''. So, this is the meaning of the first verse. We will discuss it in our next class. Hopefully, we will cover the remaining two verses in the next class.</big>

<big> '''''Oṃ Jananīm Sāradām Devīm Rāmakṛṣṇam Jagadgurum |'''''</big>

'''''<big>Pādapadme Tayoḥ Śritvā Praṇamāmi Muhurmuhuhu ||</big>'''''

[[Category:Sarva Mangala]]

Sarva Mangala Lecture 01 on 06-October-2019

2025-03-14T07:45:07Z

Pooniam:

== Full Transcript (Corrected) ==
<big>ॐ</big>

'''<big>जननीम् सारदाम् देविम् रामकृष्णं जगद्गुरुम् ।</big>'''

'''<big>पादपद्मे तयोः श्रित्वा प्रणमामि मुहरमुहुहु ।।</big>'''

'''''<big>Oṃ Jananīm Sāradām Devīm Rāmakṛṣṇam Jagadgurum |</big>'''''

'''''<big>Pādapadme Tayoḥ Śritvā Praṇamāmi Muhurmuhuhu ||</big>'''''

<big> Today we will begin the ''Sarvamaṅgalā Stotram''. As we all know, this is one of the three ''stotras'' that devotees of Sri Ramakrishna sing every evening regardless of where they are. We are aware of its origin and why it was included as one of the three ''stotras''. Sri Ramakrishna worshipped the Holy Mother as ''Tripurasundarī''. At the end of the ''pūjā'' he recited these three ''ślokas'', which are taken from a text called the ''Mārkaṇḍeya Purāṇa''. A section of the ''Mārkaṇḍeya Purāṇa'' is known as the ''Durgā Saptashatī'', ''Śrī Śrī Chaṇḍī'', or ''Devī Māhātmya''. This text is also considered a ''Mantra Śāstra''. While it can be recited as an expression of devotion, it is also possible to chant it with a specific ''Saṅkalpa'' if one has particular desires. It is highly regarded as a great ''Mantra Śāstra'', comparable to other renowned classics like the ''Saundarya Laharī'', and so forth.</big>

<big>Because Sri Ramakrishna had sung this hymn, and as we know, when an ''Avatāra'' appears, four things typically happen: First, His name becomes a ''mantra''. Secondly, His form becomes an object of adoration and contemplation. Thirdly, His life and teachings become a source of inspiration and guidance. Finally, an organization arises to preserve and propagate His life and teachings, ensuring they do not become degenerated. As part of this fourth aspect, the ''Samāja'' (society) propagates these teachings by worshipping the deity, repeating the ''mantra'', and following His instructions. A component of this propagation is the ''Ārātrika''. Although these three ''ślokas'' occur in the ''Durgā Saptashatī'', they were chosen for this purpose because Sri Ramakrishna had worshipped the Holy Mother with them. When the Holy Mother visited Bangalore, she would often enjoy the sunset from a hillock, now known as the Holy Mother’s Rock. One day, Swami Ramakrishnanandaji, who had organized her entire trip to the South, learned that the Mother was sitting there. He exclaimed, “Oh, Mother has become ''Parvatavāsinī!'' A dweller of the ''Parvata'' is ''Pārvatī''.” Swami Ramakrishnanandaji, being a bulky person, had to climb the hillock in an era when a smooth pavement did not exist. Today, the path has been levelled and paved. However, at that time, the climb was challenging, and by the time he reached the Holy Mother, he was out of breath. Kneeling before her, he recited this hymn to the Divine Mother.</big>

<big>We regard the Holy Mother as ''Sarva Deva Devī Svarūpiṇī''. Several instances validate this belief. When the first ''Durgā Pūjā'' was held at Belur Math, the Divine Mother herself inspired Swami Vivekananda and Swami Brahmanandaji to perform the ''pūjā''. On that occasion, although the Holy Mother did not appear as Mother ''Durgā'', she arrived just before the ''Durgā Pūjā'' as Mother ''Kālī''. Mother ''Kālī'' was seen coming from Dakshineshwar to Belur Math a few days before the ''Durgā Pūjā'', symbolically indicating, "I am ''Durgā''," and so on. There are numerous such incidents connecting Sri Ramakrishna and the ''Durgā Pūjā''. One such incident occurred during ''Durgā Pūjā'' when Mathur Babu was celebrating the festival, as he did every year. On this particular occasion, Sri Ramakrishna was with him. Mathur Babu did not want the image of the Divine Mother to be immersed. His wife, Jagadamba Dāsi, came running to Sri Ramakrishna, saying, “Mathur Babu is not allowing the image to be immersed and is threatening, ‘If anyone does it without my permission, I will chop off his head!” Sri Ramakrishna then approached Mathur Babu and asked, “Why are you obstructing the immersion? After all, all these days, the Mother has been sitting outside and accepting your ''pūjā''. From now on, she will accept it from within your heart.” With these words, Sri Ramakrishna touched him. We can presume that Mathur Babu must have had a vision of the Divine Mother at that moment. Being a devoted worshipper of the Mother, he recognized that ''Kālī'' and ''Durgā'' were one and the same. He then agreed to proceed with the ''Visarjana''. Once, Hriday wanted to celebrate ''Durgā Pūjā'' and requested his uncle, Sri Ramakrishna, to attend the event and stay with him. Sri Ramakrishna replied that he would not be able to come because Mathur Babu would not permit it. However, he said, “Every evening, at the time of the ''Ārāti'', I will come there in a subtle form, and you alone will see me.” As promised, Hriday saw Sri Ramakrishna every evening, standing by the side of the image and fanning the Divine Mother.</big>

<big>On another occasion, Mathur Babu was performing ''Durgā Pūjā'', and Sri Ramakrishna was in a state of ecstasy. Jagadamba Dāsi wanted to witness the ''Ārātrika'', but she was hesitant to leave Sri Ramakrishna alone. A few days earlier, he had fallen onto burning charcoal while in ecstasy, resulting in severe burns on his back. A large piece of live charcoal had even pierced his body. Given this incident, she did not want to risk leaving him unattended. What did she do? She dressed Sri Ramakrishna completely in women’s attire and adorned him with all her jewelry. Sri Ramakrishna entered a deep state of ecstasy, merging in oneness with Mother ''Durgā''. Gently leading him, Jagadamba Dāsi placed him in the women’s line for ''darśan''. Meanwhile, Mathur Babu, standing opposite, kept gazing at Sri Ramakrishna, wondering, “Who is this lady?” He could not recognize Sri Ramakrishna, as the transformation was so perfect. Sri Ramakrishna, being a great actor, identified completely with any role he assumed. Keep in mind that during the practice of ''Madhura Bhāva'', Sri Ramakrishna became completely one with the idea of being a woman. It is said that, like women, he even experienced those monthly cycles. He would fully identify with whatever mood or divine form he was immersed in - if it was Krishna, he became Krishna; if it was Rāma, he became Rāma; if it was ''Kālī'', he became ''Kālī''. At Shyampukur, during one ''Kālī Pūjā'', Sri Ramakrishna suggested, “Let us celebrate ''Kālī Pūjā''.” (Note: there are two main ''Kālī Pūjās -'' one in the month of May, called ''Phalāhāriṇī Kālī Pūjā'', and another in October, which falls on the ''Amāvasyā'' immediately following ''Durgā Pūjā''). Simple arrangements were made with flowers and sandal paste, as the celebration was not meant to be elaborate. Sri Ramakrishna sat quietly while the devotees waited, expecting him to either perform the ''pūjā'' himself or ask someone else to do it. However, he said nothing. Suddenly, Girish Chandra Ghosh felt a divine inspiration. He realized that Sri Ramakrishna himself was Mother ''Kālī'', and that was why he remained silent. Acting on this inspiration, Girish took a handful of flowers, exclaimed, “''Jai Kālī!''” and offered the flowers at Sri Ramakrishna’s feet. Sri Ramakrishna immediately entered an ecstatic state, affirming that ''Kālī'' was none other than himself.</big>

<big>Sri Ramakrishna is ''Sarva Deva Devī Svarūpa'', and Holy Mother is ''Sarva Deva Devī Svarūpiṇī''. There is no difference between them or any other God or Goddess, because there can only be one God and no more. This is why we must adore the Holy Mother. There is another very important reason to revere Holy Mother. How does the grace of Sri Ramakrishna descend upon us? It comes through Sri Ramakrishna’s ''Karuṇā Rūpiṇī''. His ''karuṇā'' (compassion) has taken the form of Holy Mother. That is why he said to her, “I am leaving you behind. You have to distribute whatever I have earned, and you have to highlight the Divine Motherhood of God.” Thus, we worship her as the embodiment of compassion and divine motherhood. She is ''Nārāyaṇī'', ''Pārvatī'', ''Kālī'', and everything for us. This is the reason these particular three ''ślokas'' are chanted in her honor. In the ''Chaṇḍī'', there are four beautiful hymns. The first is the ''Brahmādi Stuti'' or Brahma's hymn to the Divine Mother, which appears in the first chapter. This hymn is recited to awaken Lord ''Viṣṇu'', who is under the spell of ''Mahāmāyā’s Nidrā''. The second hymn, the ''Śakrādi Stuti'', is found in the fourth chapter. The third hymn occurs in the fifth chapter, just before ''Mahiṣāsura'' is killed. The fourth hymn, called ''Nārāyaṇī Stuti'', appears in the eleventh chapter. Verses 10, 11, and 12 of this chapter are as follows: ''Sarva Maṅgala Māṅgalye'' (10), ''Sṛṣṭi Sthiti Vināśanām'' (11), and ''Śaraṇāgata Dīnārtha Paritrāṇa Parāyaṇe'' (12). These three verses form the third ''Ārātrika'' hymn that we chant. The fourth ''Ārātrika'' hymn, which we will address later, is ''Prakṛtim Paramām Abhayaṁ Varadam'', composed by Swami Abhedanandaji.</big>

<big>Now, we will take up the hymn ''Sarva Maṅgala Māṅgalye''. As I mentioned earlier, we must keep in mind that the ''Chaṇḍī'' is not only a ''Bhakti Śāstra'', but it is also reputed to be a ''Mantra Śāstra''. Let me give you a simple example: ''Yā Devī Sarva Bhūteṣu Nidra Rūpeṇa Samsthita, Kṣudhā Rūpeṇa Samsthita, Vṛtti Rūpeṇa Samsthita, Tuṣṭi Rūpeṇa Samsthita, Dāyā Rūpeṇa Samsthita, Vidya Rūpeṇa Samsthita, Brānti Rūpeṇa Samsthita.'' This is beautifully chanted: ''Yā Devī Sarva Bhūteṣu Buddhi Rūpeṇa Samsthita, Namastasyai, Namastasyai, Namastasyai, Namo Namaḥ.'' In this way, the manifestation changes, but the core elements remain the same. The phrase ''Yā Devī Sarva Bhūteṣu'', ''Rūpeṇa'', and ''Namastasyai, Namastasyai, Namastasyai, Namo Namaḥ'' is common to all these verses. So, if someone suffers from excess sleep, chanting this mantra will help overcome that issue. How? By chanting this mantra, ''Brahmā'' invoked the Divine Mother to remove the ''Nidrā'' (sleep) of ''Viṣhṇu'', and then he was awakened. But if someone is having trouble falling asleep, they should repeat the same mantra with faith, because she is the mistress or master of all these things, including ''Nidrā'', just like ''Gaṇeśha''. Another name for ''Gaṇeśha'' is ''Vighneśha''. What does ''Vighneśha'' mean? ''Vighna'' means obstacle, and ''eśa'' means the lord or master of. What does that imply? It means that if you have a servant, you can ask them to do anything. If you ask them to serve a first-class breakfast, they will serve it. If you tell them to finish someone off, the servant will do that too. Similarly, this mantra’s power over ''Nidrā'' means that the Divine Mother, being the ''Adhiṣṭhāna Devatā'' (presiding deity), can either put you to sleep or awaken you from it. If someone is suffering from digestive problems, they should chant ''Yā Devī Sarva Bhūteṣu Kṣudhā Rūpeṇa Samsthita''. If someone is always grumbling and discontent, they should chant ''Yā Devī Sarva Bhūteṣu Tuṣṭi Rūpeṇa Samsthita''. If someone wants to become more mellow, soft, or compassionate, they should chant ''Yā Devī Sarva Bhūteṣu Dāyā Rūpeṇa Samsthita''. Whatever you lack, you can ask for. ''Vidyā Rūpeṇa Samsthita'' - she is the one who grants people with ''Vidyā'' (knowledge). She also grants ''Avidyā'' (ignorance). This is why she is referred to both as ''Lakṣhmī Rūpeṇa'' and ''Alakṣhmī Rūpeṇa''. It is stated in the ''Chaṇḍī'' itself that when she is pleased, she manifests as ''Lakṣhmī''; when displeased, she manifests as ''Alakṣhmī'', because she has the power to do both.</big>

<big>But we must understand: does God really become displeased with someone? Does God truly hate anyone? Is that even possible? After all, whom could she hate? From a realistic standpoint, we are all her children, and from the ''Advaita'' perspective, it is She herself. So whom could She harm? What does this mean? It means that whatever is the right medicine for the development of each individual child, that is the medicine She will give. ''Nidrā'' (sleep) is a remedy for many things. Do you know that? When a person is in shock, for whatever reason - whether due to tragic circumstances or something else - ''Nidrā'' is often the greatest antidote. It is said that when someone is too shocked to express their emotions or unable to weep, sleep can serve as a healing force. By weeping, the emotions begin to subside, and the person can gradually come to terms with the situation. Thus, everything that happens in life is an expression of Her compassion. She is ''Sarva Bhūteṣu Dāyā Rūpeṇa Samsthita'', the embodiment of compassion. How could she be cruel? If she is ever harsh, it is not out of malice or a desire to punish her child, but to remove defects and help her child grow and become more perfect. This is how we must understand her actions. I will return to this concept soon.</big>

<big>This hymn is a ''Mantra Śāstra''. If someone seeks knowledge, they should chant ''Yā Devī Sarva Bhūteṣu Vidyā Rūpeṇa Samsthita'' or the ''Gayatrī Mantra'':</big>

'''''<big>Oṃ Bhūrbhuvaḥ Svaḥ</big>'''''

'''''<big>Tatsaviturvareṇyam</big>'''''

'''''<big>Bhargo Devasya Dhīmahi</big>'''''

'''''<big>Dhiyo Yo Naḥ Pracodayāt</big>'''''

<big>Meaning: "O Mother, grant me the right understanding." This understanding is called ''Vidyā''. Now, even ''Avidyā'' (ignorance) is a preparation. We’ve discussed this before, but let me reiterate. ''Avidyā'' is not the opposite of ''Vidyā'', nor is ''Avidyā Māyā'' the enemy of ''Vidyā Māyā''. Rather, ''Avidyā Māyā'' is a stepping stone towards ''Vidyā Māyā''. Many times I’ve said this, and I will repeat again: Who has created this ''Saṃsāra'' (the world of birth and death)? It is created by God. Do you think God would create a ''Saṃsāra'' that leads a person to hell? It is not possible. So, why did God create it? From His point of view, it is ''Līlā'' (divine play), and from our point of view, it is a learning stage. Every step, until we attain ''Advaita Jñāna'' (knowledge of non-duality), is part of a learning process. This is the understanding we should have. With this background, we will now begin the hymn.</big>

'''''<big>Oṃ Sarvamaṅgalamāṅgalye Śive Sarvārthasādhike।</big>'''''

'''''<big>Śaraṇye Tryambake Gaurī Nārāyaṇi Namo'stu te॥ |1|</big>'''''

<big>The hymn ''Oṃ Sarvamaṅgalamāṅgalye Śive Sarvārthasādhike...'' begins with ''Namo'stu te'', O ''Nārāyaṇi -'' by offering salutations to ''Nārāyaṇī'', who is described as the consort of Nārāyaṇa. Understanding the term ''Nārāyaṇī'' is crucial because every Sanskrit word carries a deep etymological meaning. ''Nārāyaṇī'' is the feminine counterpart or ''Shakti'' of ''Nārāyaṇa'', the Supreme Being, and represents the dynamic, creative power of God. The word ''Nārāyaṇa'' is derived from ''Nāra'' (which refers to all beings) and ''Ayana'' (meaning refuge or support). Therefore, ''Nārāyaṇi'' is the one who is the support and refuge for all beings.</big>

<big>God is believed to have three primary functions: ''Sṛṣṭi'' (creation), ''Sthiti'' (preservation), and ''Laya'' (destruction). In each of these functions, different forms of the divine are manifest:</big>

* <big>During creation, God is ''Brahmā'', and his consort is ''Brahmāṇī''.</big>
* <big>During preservation, God is ''Viṣhṇu'', and his consort is ''Vaiṣṇavī'' or ''Nārāyaṇi''.</big>
* <big>During destruction, God is ''Śhiva'', and his consort is ''Śhivā'', ''Śhivānī'', or ''Śhive''.</big>
*

<big>The key point here is that these divine pairs should not be seen merely as husband and wife, but as complementary forces, similar to the relationship between the organs of knowledge (''Jñānendriyas'') and the organs of action (''Karmendriyas'').</big>

* <big>''Brahmā'' represents the organs of knowledge, and his ''Shakti'' or action is ''Sarasvatī''.</big>
* <big>''Viṣhṇu'' represents the organs of knowledge, and his ''Shakti'' is ''Lakṣhmī''.</big>
* <big>''Śhiva'' represents the organs of knowledge, and his ''Shakti'' is ''Pārvatī'' / ''Kālī'' or ''Durgā''.</big>

<big>Knowledge without action is lame. Action without knowledge is blind. Analyze your understanding of any action, such as your attending this class today. How did you end up coming here? I don't mean by which vehicle; I mean, how did you happen to take this action? It is because you had the knowledge that there was going to be a class here and that you had to reach on time. This knowledge had to be translated into action. Therefore, you took suitable means of transportation by car, metro, or whatever and arrived. ''Brahmā'' represents knowledge. ''Sarasvatī'' represents its transformation. ''Viṣhṇu'' is that knowledge: "I have to protect," and ''Lakṣhmī'' is the means of doing things. ''Śhivā'' is knowledge. ''Śhivānī'', or ''Śhivā'' (like the name ''Latā''), refers to the feminine gender in Sanskrit. But here, ''Śhive'' means addressing - "O ''Śhive''"; it is in the vocative case. That is why it is called ''Śhive''. O ''Nārāyaṇi'', ''Namo'stu te -'' salutations to you.</big>

<big>The word ''Nārāyaṇi'' has two meanings. ''Nārā'' means ''Jñāna''. ''Nārāyaṇi'' means "one who gives knowledge" and shares the same meaning as ''Nārāyaṇa''. ''Nārāyaṇa'' also means "one who resides in waters." That is why Lord ''Viṣhṇu'' is said to dwell on the ocean, often referred to as the "ocean of milk." She is also called ''Kṣīrasāgara Tanayā'', referring to Goddess ''Lakṣmī'', who is believed to have arisen from the ''Kṣīrasāgara'' (ocean of milk). This signifies that the Mother has emerged from the waters. However, the water is not ordinary; it is called the "waters of life." ''Nārāyaṇi'' thus means "she who dwells in water" and "she who gives knowledge." The word ''Nārada - Nāraṁ dadāti iti Nāradaḥ'' means "one who grants ''Nāraṁ''." ''Nāraṁ'' signifies ''Vidyā'', ''Bhakti'', and other virtues. Similarly, ''Nārāyaṇa'' refers to one who dwells within. Another meaning of ''Nārāyaṇa'' is derived from ''Nara'', meaning "human being." He who resides in and fills the hearts of human beings is called ''Nārāyaṇa'', who is, in other words, pure Consciousness. Thus, the word has three meanings: 1)Dweller of the waters, 2) Giver of knowledge and 3) He who fills the hearts of human beings. These are the three meanings we derive from ''Hey Nārāyaṇi''. In reality, there is no distinction between ''Viṣhṇu'' and ''Śhivā''. In the form of knowledge, it is called ''Viṣhṇu''. In the form of activity, it is called ''Lakṣhmī''. Therefore, ''Brahmā'', ''Śhivā'', and others should not be considered as merely male and female forms. They represent knowledge and action. Knowledge is always compared to the feminine. For instance, ''Kālī'' is always depicted atop ''Mahākāla''. We will discuss these concepts in greater detail later. So, salutations to you - what type of "you"? You are ''Oṃkāra Svarūpiṇī''. ''Oṃkāra'' is a representation or a syllable embodying both the personal and impersonal aspects of God. It consists of three letters or syllables: ''Aa'' (ā), ''Oo'' (ū), and ''Mm'' (m̐) - ''Āūm̐''. I have also explained the symbolism of ''Oṃ'', if you remember. The entire universe consists of countless objects, and every object has a name. Every name must be uttered with a sound, and all sounds originate from the chest area and pass through the sound box. Only when air flows into the sound box does it transform into a sound - much like the functioning of a flute.</big>

<big>Although only air is blown into the flute, various sounds are produced because of the different holes in the flute. These holes represent the ''Sapta Svaras'', or the seven notes. All music must be produced using only these ''Sapta Svaras''. These ''Sapta Svaras'' are played in different combinations. The simplest combination is called ''Bhūpālī Rāga'', which consists of only five ''Svaras''. That is why beginners always start with ''Bhūpālī''. The ''Ārōhaṇa'' (ascending scale) is: ''Sa Re Ga Pa Dha'', and the ''Avarōhaṇa'' (descending scale) is: ''Dha Pa Ga Re Sa'' - as in the song ''“Gāyīye Gaṇapati Jagavandana.”'' One begins with five notes, then progresses to six, and later uses all seven notes to produce various ''Rāgas''. Ultimately, all combinations are derived from these seven ''Svaras'', and every single one of them is utilized.</big>

<big>When we utter ''Oṃkāra'' (''Oṃ)'' we are uttering from Aa (ā), Oo (ū), and Mm (m̐) indicating the entirety of ''Śhabdas'' that are possible in any language. Any language must come only from here. There may be thousands of languages, in fact, spoken languages. And spoken means it comes out from the throat of a human being. And therefore, the whole thing must come. That is why ''Oṃkāra'' represents both the ''Saguṇa Brahman'' as well as the ''Nirguṇa Brahman''. ''Oṃkāra'' is the greatest ''Vaidika Mantra''. I also explained that mantras are of three types ''Vaidika, Tāntrika'' and ''Paurāṇika''. ''Oṃ'', ''Gayathri Mantra'', etc., is ''Vaidika''. ''Tāntrika'' contribution is ''Bīja Mantra'' such as - ''Aiṁ, Krīṁ, Klīṁ, Gaṁ, Dhūm, Śrī, Rūṁ. Rūṁ'' is a ''Bīja mantra'' associated with ''Agni'' (fire). ''Nārāyaṇa, Śhivā, Pārvatī'', etc. are ''Paurāṇika'' names''.''</big>

<big>When we utter ''Oṃkāra'' (''Oṃ''), we are vocalizing ''Aa (ā)'', ''Oo (ū)'', and ''Mm (m̐)'', encompassing the entirety of ''śabdas'' (sounds) possible in any language. Every language, regardless of the thousands spoken, must originate from this vocal range. Spoken languages emerge from the throat of a human being, and thus all sounds stem from this foundation. This is why ''Oṃkāra'' represents both ''Saguṇa Brahman'' and ''Nirguṇa Brahman''. ''Oṃkāra'' is the greatest ''Vaidika Mantra''. As I have explained, mantras are categorized into three types: ''Vaidika'', ''Tāntrika'', and ''Paurāṇika''. Examples of ''Vaidika Mantras'' include ''Oṃ'' and the ''Gāyatrī Mantra''. The ''Tāntrika'' tradition contributes ''Bīja Mantras'' such as ''Aiṁ, Krīṁ, Klīṁ, Gaṁ, Dhūm, Śrī,'' and ''Rūṁ''. Of these, ''Rūṁ'' is associated with ''Agni'' (fire). Names like ''Nārāyaṇa, Śhivā,'' and ''Pārvatī'' are from the ''Paurāṇika'' tradition.</big>

<big>What is the significance of the ''Bīja Mantra''? ''Bīja'' means a seed. What does a seed represent? Consider a tree: when the tree dies over time, it creates a seed. This seed enables the tree to recreate itself, but now in an un-manifested form. This is what we call ''Bīja''. ''Bīja'' signifies the un-manifested form of anything. This concept is not limited to trees; it applies to human beings and all living creatures. Every living being is essentially a ''Bīja'', because a grown-up person comes into existence through the seed of their parents. Historically, the ''Bīja Mantras'' are a special contribution of the ''Tāntrika ṛṣis''. The ''Tantras'' themselves are derived from the ''Vedas''. Over time, the ''Vedas'' branched into three categories: ''Vedas'', ''Tantras'', and ''Purāṇas''. Regarding the ''Purāṇas'', such as the ''Bhāgavata Purāṇa'', they originated from the practices of the ''ṛṣis''. These sages performed ''Yajñas'' and ''Yāgas'' (sacrificial rituals) that sometimes lasted for a few days, a few months, or even several years. There is a particular ''Yāga'' known as the ''Dvādaśa Varṣa Yāga'' or ''Satra'', which is performed over 12 years. The terms ''Satra, Yāga,'' and ''Yajña'' are similar, though they have subtle differences. One type of worship involves ''Bali'' (sacrifice), while another type is performed without ''Bali'', and so on. In earlier times, people used to gather for worship. Remember, in the ''Vedic'' era, there were no temples. People worshipped natural forces such as the sun, the moon, the wind, fire, the earth, and water. These were regarded as gods, the ''Pañcabhūtas'' and other forms. The ''Vedic'' gods and goddesses ''Indra, Varuṇa, Chandra, Rudra, Viṣhṇu'', etc.were the primary focus of worship. However, over time, people’s minds descended to a less contemplative state, unable to think and meditate like the ''Vedic ṛṣis''. Consequently, they required concrete symbols to aid their worship. For example, consider a small child learning the alphabet. You cannot teach him letters abstractly; you must use something concrete. So, you say, “A is for apple,” because the word "apple" begins with the letter ‘A.’ Similarly, the child’s learning starts with something tangible. As the mind grows subtler and more capable of grasping higher concepts, these concrete aids are discarded. This is a natural progression of understanding. In the same way, people eventually found it difficult to sustain the ''Vaidika'' type of worship.</big>

<big>When these ''Yajñas'' and ''Yāgas'' were being performed, many ordinary people used to attend. For example, today there is a big ''pūjā'' here, as it is the ''Aṣhṭamī'' day, and many people have come. However, many of these attendees do not understand the meaning of the ''mantras'', the ''Homa'' rituals, or the offerings made during the ''Homa''. The question arises: how do we engage these people in the first place? And secondly, how do we convey to them what is actually being performed? To address this, a new kind of person was introduced - the storyteller or bard. In ''Sanskrit'', such a person is called a ''Sūta''. You will find references to this term in texts like the ''Mahābhārata'', where phrases such as “''Sūta uvāca -'' the ''Sūta'' said” or “people approached the ''Sūta'' and asked how this came about” appear. A ''Sūta'' is a specialized kind of ''Harikathā Bhāgavatar'' trained in ''Vedic'' teachings. They transformed these profound ''Vedic'' teachings into a language and format that the common person could understand, often using stories. These stories were of two types: 1) Created stories designed to explain the highest ''Vedic'' truths in a way accessible to ordinary people and 2) Accounts of the lives of real individuals - saints, kings, and other exemplary figures whose stories served as practical illustrations of these teachings.</big>

<big>The ''Mahābhārata'' is a perfect example of this. It involved individuals like the ''Pañca Pāṇḍavās'' and the ''Kauravas'', not only symbolically or allegorically but actually. Even today, there are many people like ''Yudhiṣṭhira''. For instance, ''Kṣhudhirām'', Śrī ''Ramakṛṣhṇa''<nowiki/>'s father, can be compared to ''Yudhiṣṭhira''. He was a truthful man, a ''Dharmic'' man, and a completely satisfied individual. There was no ambition in him, and he was entirely dependent on God. Similarly, Śrī ''Ramakṛṣhṇa''<nowiki/>'s mother, ''Chandrāmaṇī Devī'', embodied similar qualities. That is why Śrī ''Ramakṛṣhṇa''<nowiki/>'s goal was to follow in the footsteps of his father as an ideal. These ''Sūtas'' performed two functions. First, their job was to entertain people with what was happening there. Secondly, they sought to convey the Vedic teachings in a form understandable by common people. So, they created stories. As I mentioned, the stories were of two types. One type was based on people who actually existed, and the second type involved stories created to convey deeper meanings. Take Śrī ''Ramakṛṣhṇa'', for instance. He either heard or created such stories. Most likely, he heard a story about a farmer. There was a farmer who was married with a wife and only one son. One day, while at work, he received the news that his son had passed away. He slowly returned home, but there was no sign of grief. Not a single tear fell from his eyes—not even a drop. His wife became very angry and said to him, “Your only son has died, and you are not grieving at all!” She was upset because he wasn’t grieving. He then explained, “See, last night I had a dream. I was a king, and I had seven princes. They were all highly educated and virtuous, not unlike this monkey. Now, my dream broke. Should I weep for those seven who are dead, or should I weep for this monkey-faced one? What do you want me to do?” Śrī ''Ramakṛṣhṇa'' explains that the farmer was a ''Jñānī'', a man of knowledge. Now, this is a created story for the sake of illustration, but the same thing will happen in everybody’s life.</big>

<big>I told you about an incident that occurred in ''M''<nowiki/>'s life. One day, a Swami (I forget his name) went to visit ''M'' at ''Kathāmṛta Bhavan''. The Swami noticed that many people were coming and going, rushing about, and he could even hear wailing. As soon as ''M'' s</big><big><nowiki/></big><big>aw the monk, he took him to the visitor's room and made him sit. Śrī ''Ramakṛṣhṇa'' had instructed ''M'' that whenever devotees or sadhus visited him, he should offer them a sweet and a glass of water. Immediately, ''M'' got</big> <big><nowiki/></big><big>some sweets and asked the Swami to eat. The Swami then asked him, “What is going on</big><big><nowiki/></big> <big>in the house?” ''M'' brushed it aside and said it was just normal household business that was going on, and not to mind these things. He insisted that the Swami take the refreshments. The visiting Swami knew that ''M'' would not let him leave until he ate, because that was Thakur's commandment to ''M'' — to feed the sadhus who visited him. So, the Swami ate, talked for some time, and then took his leave. Later, he learned that one of ''M''<nowiki/>'s children had died that day. There was a dead child in the house, and yet ''M'' was speaking as though nothing had happened. I could tell you other stories, but I will not go into them now.</big>

<big>A similar thing happened in ''Chaitanya Mah''</big><big><nowiki/></big><big>''āprabhu''<nowiki/>'s life. One day, he was dancing at night in a householder devotee’s home, and they had only one child. During the dance, as you know, they try to reach the perfection of ecstasy. Suddenly, the wife came and whispered to her husband they call it “''jo mae gachhe''” that their only child had died. Immediately, he rushed back, took the child to one corner of the house, and covered him completely so that nobody would know about it. Then, he told his wife not to tell anyone and not to show any grief, because this ecstasy of joy would come to an end. But ''Mahāprabhu'' knew everything. Immediately, he came and consoled him, etc. What kind of detachment must that man have had! His only son died, and this was his reaction!</big>

<big>So, there are two kinds of stories: created</big> <big><nowiki/></big><big>stories, and actual lives of either kings or sages and saints, which were entertained in a very trained way, like ''Harikathā Bhāgavatars'', to keep the peo</big><big><nowiki/></big><big>ple engaged. Those stories, which were the seeds, now became branched into various ''Purāṇas'' and ''Upa-Purāṇas''. Similarly, in ''Tantra-Śāstra'', they have to perform a lot of ''mudras'', arrangements, etc., in a specific prescribed manner. Did you see how we did the ''Homa''? We arranged the fire bricks in a particular triangular way. This is a ''Tāntrik'' way. That is how, in the ''Katha Upaniṣad'', ''Yama Dharmarājā'' asked ''Nachiketa'' and educated him about it. ''Nachiketa'' asked what is the way to attain the heavenly world, and ''Yama Dharmarājā'' told him that he had to perform a particular type of sacrifice and instructed him about how many bricks to use and how they had to be arranged, etc. He instructed ''Nachiketa'' about the geometrical formation. So, it is important for us to understand that all these are stemmed from the ''Vedas'', one branched as ''Tantras'', another branched as ''Purāṇas''.</big>

<big>Usually, the ''Tantras'' are of two types: those where ''Śhiva'' dominates and ''Pārvatī'' becomes secondary, and those where ''Shakti'' or ''Pārvatī'' dominates and ''Śhiva'' becomes secondary. But most of the ''Tantras'' are those where ''Shakti'' or ''Pārvatī'' dominates and ''Śhiva'' becomes secondary. And the ''Tantras'' are hundreds of scriptures. Of these, they say 64 are the main ones. ''Bhairavi Brahmāṇī'' made Sri Ramakrishna go through all these 64 practices - all the important ones, but not everything. If anybody had gone through those important ones, it is as good as going through all the other ones. If anybody had passed matriculation (SSLC) brilliantly, that means they have passed from nursery class, 6th, 7th, 8th, 9th, and also 10th. So, that is the way Sri Ramakrishna was trained and made to practice.</big>

<big>Reverting to the topic - ''Oṃ'' represents both ''Saguṇa Brahman'' as well as ''Nirguṇa Brahman''. Followed by ''Sarva Maṅgala Māṅgalye''. ''Maṅgala'' – she is the embodiment of auspiciousness. ''Sarva Maṅgala'' - she is all auspiciousness. There is nothing which is inauspicious. At the same time, in the ''Chaṇḍī'', we see that she was killing, she was fighting and killing so many of these ''Rākṣasas'' (demons). How can you call this ''Maṅgala''? That is why in the introduction, I mentioned that there is nothing inauspicious, and the Divine Mother can never do anything wrong. It is like a surgical operation. If an unwanted growth develops, it must be removed, even if it's painful. Whether with anaesthesia or without it, in emergency situations, something must be done. This is how medical treatment was carried out in war camps. For example, if someone’s leg was severely shattered, and amputation was necessary, not doing so would result in gangrene. In such a situation, several people would hold the person down, while the surgeon would use a saw to cut off the affected part of the leg. Afterward, the leg would be bandaged as best as possible. During the First World War, medical facilities had limited access to anaesthesia and other resources. However, by the Second World War, medical advancements were more widely available, and the Red Cross provided continuous medical care, accompanying the troops on the frontlines.</big>

<big>So whatever the Divine Mother does, it is for the good of her own children from the dualistic point of view. And it is a ''Līlā'', she herself is killing herself like in a movie. We can understand this if we watch movies where both the hero and villain are enacted by the same person. One moment the villain is kicking the hero, and at another the hero is kicking the villain. Who is kicking whom? The same actor is acting both ways. I don't know how they shoot such scenes. But this fellow N.T. Ramarao (was a renowned hero in Telugu movies), there are several movies of him with dual roles and he acted very nicely. So what is the point here? It is God, from the ''Advaitic'' point of view he is dreaming this dream called ''Jagat'', and his dream is a conscious dream. Ours is a wish-fulfilling dream and his is a conscious dream which is in Sanskrit called ''Līlā''.</big>

<big>Therefore, whatever happens in this world is not meant to cause pain. The greatest suffering is a gift from God. “Misery is a gift from God.” Who said this? Holy Mother said this. Do you think such an irrational statement would come from her? Every suffering, every bit of unhappiness, is an awakener for us, taking us from where we are to a better state. Some people are forced to undergo this transformation, while others do it voluntarily. When we do it forcibly, it is called a beggar state. When we do it voluntarily, it is called ''Tapasyā''. Do you understand? To illustrate this concept, consider two beggars sitting side by side. One was a king who renounced the world and became a beggar to attain God. The other was a beggar because of his ''Prārabdha Karma''. Yet, the experience of both is exactly the same. One brings unhappiness; the other brings pure happiness. Just imagine, if there were no suffering in this world, nobody would progress even one millimeter. Whatever progress we make is all because of suffering. That is why Holy Mother said that misery is a gift from God. Similarly, ''Kuntī'' said: '''एपदः संतुनश्यस्यत्तत्रतत्र''' ''“Epadaḥ Santunāśyasyat Tatra Tatra” -''"O Lord, grant us sufferings at every step." This was ''Kuntī''<nowiki/>'s prayer. She explained that only when we are suffering do we remember You, O Lord.</big>

<big>''Sarva Maṅgala:'' Everything that happens in this world is ''Maṅgala''. Birth is ''Maṅgala''. ''Sthiti'' (existence) is ''Maṅgala''. Old age is ''Maṅgala''. Disease is ''Maṅgala''. Death is ''Maṅgala''. And any type of suffering we go through is ''Maṅgalamaya''. Not immediately, but it leads to ''Maṅgala''. From a scientific point of view, most people are completely unaware that every mutation is the death of millions of creatures. Every step in evolution involves the death of millions of creatures. But what do they gain? They mutate into higher states in the next birth. This means they are also indirectly acknowledging ''Punarjanma'' (re-birth). Otherwise, who is mutating? If I die and someone else mutates, what do I gain? No, I am going to mutate into a higher form. ''Sarva Maṅgala -'' in another verse, we will explain that she is the embodiment of auspiciousness, which manifests in the form of everything we consider good. But what is the ultimate ''Maṅgala''? It is to attain Her, to attain ''Mukti'', and to gain the highest knowledge. ''O Mother'', there is no difference between me and You. That is why everything in this world is auspicious, and She is the grantor of that auspiciousness.</big>

<big>There is a law here: If you don’t have money, you can’t give money. If you don’t have knowledge, you can’t give knowledge. Only if you have happiness can you give happiness. Similarly, if you have unhappiness, you can only give unhappiness. That is why it is said, ''“Dussaṅgaḥ sarvadāiva tyājyaḥ”-'' Evil company must always be renounced. For example, when people fall sick and go out, there is an abundance of unhappiness. They will generously distribute their germs as well. Some people say, “We can’t miss your class,” and come to the class with a terrible cold. Perhaps they think, “Why should I alone suffer? Why shouldn’t everybody suffer? Let me distribute this unselfishly!” Maybe they think that by putting a handkerchief over their mouth, the germs will not spread. Such people should never come. They should attend after ten days when all the infection has been completely exorcised. But they come and sit in the class.</big>

<big>''Sarva Maṅgala'' - ''Maṅgala.'' The very nature of the Divine Mother is to bestow ''Maṅgala'' or auspiciousness. What can the Mother give? Motherliness. What can the Divine Mother give? Divinity. And who can be the children of the Divine Mother? Only Divinity. This is the epithet of the Divine Mother because she is ''Shakti''. Without ''Shakti'', knowledge is useless. Suppose you are hungry and want to eat food, and food is available. But to eat the food, your ''Karmendriyas'' (organs of action) must work. You have to go where the food is available. Knowledge without action is lame, and action without knowledge is blind. You can analyze your life: Every single thing you do is a combination of both knowledge and action. For instance, let’s say you want to see. Your eyes are there to see, but your hands and legs also have to bring you to that place. You have to switch on the light or make it bright. Let’s say you want to hear. Your ears are there, but you have to bring them closer. Do you understand now?</big>

<big>That is why you cannot take a knife and separate ''Brahmā'' and ''Sarasvatī'', ''Viṣhṇu'' and ''Lakṣhmī, Śhivā'' and ''Shakti''. That is why ''Śhivā'' and ''Shakti'' are ''Abheda'' (inseparable). You cannot separate them. This is what the Chinese call the ''Yin'' and the ''Yang''. We have our own ''Yin'' and ''Yang'' in Vedanta. It is called ''Prakṛti'' and ''Puruṣha''. Without ''Puruṣha'', ''Prakṛti'' cannot act. Without ''Prakṛti'', ''Puruṣha'' is useless. So here, ''Kālī'' is ''Prakṛti'' and Śhivā is ''Puruṣha''. Without ''Puruṣha'' (pure consciousness), ''Prakṛti'' cannot work. But without ''Prakṛti'', ''Puruṣha'' is like a ''Shava'' (corpse). That is why he lies down like a ''Shava -'' he becomes ''Śhivā'' only when ''Shakti'' is present. That is why when you have some knowledge but no instrument to express it, the knowledge you possess is more troublesome than not having it at all. Many people die because there is something inside them that they want to express but cannot. They will die like that. Many autistic people suffer so much because many of them are highly intelligent, but they cannot find the words to express it. And we think they are idiots. They are not idiots. Some of them are extraordinarily brilliant.</big>

<big>For example, there is a man named David in America. His memory power is such that he can memorize the entire Yellow Pages (telephone directory). Every city has its own big, fat Yellow Pages. Each book is extensive and huge, with thousands of tiny names and telephone numbers listed. He memorized many such Yellow Pages just like that. If you give the name of a person and the city's name, he can give you the telephone number. If you give the telephone number and the city, he can give you the name of the person. But personally, he cannot manage any of his own affairs. Without the help of his father, he cannot even walk a few steps. Similarly, the famous physicist Stephen Hawking. Except with the help of a machine, he cannot communicate. He is totally dependent upon the machine. Extraordinary machines and assistive aids were invented for him in those days.</big>

<big>''Sarva Maṅgala Māṅgalye'' - Everything that happens in this world is because of Her. But of all the things that are auspicious, the most auspicious thing is to know that I am divine. ''Śhive'' means the feminine epithet of ''Śhiva''. ''Śhiva'' means auspiciousness. That is why ''Śhiva'' and ''Śhubha'' are synonymous terms. He who bestows good upon us is called ''Śhive''.</big>

<big>''Sarvārtha-sādhike'' - She is the instrument for us to achieve every ''Artha''. Essentially, ''Artha'' refers to our desires. Every human being has four main desires: ''Dharma'', ''Artha'', ''Kāma'', and ''Mokṣa''. Let me give you a small analysis of these. What is ''Dharma''? The best way to squeeze the most happiness from any situation is called ''Dharma''. You will never hear this definition anywhere else. The best way of achieving the greatest happiness from anything is called ''Dharma''. What is ''Artha''? The best way, the best instrument for the achievement of my purpose is called ''Artha''. What is ''Kāma''? The best way to enjoy anything that we are capable of enjoying is called ''Kāma''. Bereft of ''Dharma'' and ''Artha'', ''Kāma'' becomes meaningless. I hope you are able to understand this.</big>

<big>''Dharma'' is one way of right understanding and right application. Here is a simple example. You want to eat good food and enjoy it. Why do you want to eat food? You want to enjoy it. How can you derive the maximum enjoyment? You have to fulfil three things: First, the object must be the very best that you can get. Secondly, your body must be fit and healthy. If you want to eat something, you must be very hungry. This means your body must be healthy. However, if one part of your body is very hungry and another part is experiencing pain, such as a headache or other ache, then you can't truly enjoy the food. The whole body must be free from any disease or defect, and you must be very hungry. Finally, ''Deśha'' (proper place) and ''Kāla'' (proper time) are also important factors in ensuring the enjoyment of food.</big>

<big>Then, ''Kāma'' will come. What is ''Kāma''? The mind must be completely free from worries. When the body is in perfect health, the mind is in perfect health, the object is the best object, and it has been offered to God, and it is the right time and the right place for enjoyment, then, when all these conditions are fulfilled, it gives you the highest happiness that the object is capable of providing. The name for all these conditions is called ''Dharma''. That is why, even though we don't always use the word, ''Dharma'' is the foundation. ''Dharma'' plus ''Artha'' is ''Dharma-Artha''. ''Dharma'' plus ''Kāma'' is ''Dharma-Kāma''. ''Dharma'' is the proper way of enjoyment. One simple example is: You want to get the maximum enjoyment from eating a sweet. There is a limit to how much you can eat. Beyond that, although you may continue eating, your enjoyment will turn into discomfort. Suppose you are very hungry and tired, and you go to a friend's place. He offers you a first-class cup of coffee, which is the most enjoyable under those circumstances. If he offers you a second cup of coffee, you’ll immediately notice that the level of enjoyment has decreased. Although you're still somewhat hungry, the second cup will never provide the same happiness as the first. If your friend offers you a third cup, and you didn’t decline the second one, you might feel like beating him on the head and asking, "Do you think I am a ''Rākṣasa''?" One of our Swamis was a great eater and could eat a lot. I think this happened in Kamarpukur. The cook kept serving him one chapati after another, up to twenty chapatis. The Swami did not decline and kept eating without saying anything. The cook then served two chapatis together - the twenty-first and twenty-second. At that point, the Swami got very angry and said, "Do you think I am a ''Rākṣasa''? I can’t eat so many. Just give me one and get off!" He could eat twenty-one thick chapatis with sabji, but he got angry at the twenty-second! So, there is a limit to everything. If we know the limit where we can derive the highest happiness and stop there, our happiness will be much better. That understanding is called ''Dharma-Kāma''.</big>

<big>''Dharma-Artha'' means to procure the best object and to keep the body and mind free. The definition of ''Dharma'' differs depending on the context. There are two meanings. The first meaning of ''Dharma'' is ''Dharmasthāpana -'' to know who we really are and to realize what our real nature is. The second meaning refers to the body and mind. What does it mean? A child and a grown-up person, both sitting side by side, are served by the mother. The mother will not serve the same quantity to the child. She will give very easily digestible things, in small quantities to the child. Why is she discriminating? Is she partial in her love? No, she is absolutely the same, and if anything, she has more love for the child. It is because of her love for the child that she provides only that much, as the body's ''Dharma'' is only that much. If she gives more and forces the child to eat, then the child will lose health and deviate from his ''Dharma''. There is a ''Śarīra Dharma'' (body's nature) and there is a ''Mano Dharma'' (mental nature). If you keep staring at the TV or mobile phone like an owl, you will get a headache. There is a limit. How much time should one sleep? How much time should one work? How much time to rest? These things are well defined. Nowadays, however, the boundaries have become very blurred, and that is why problems are entering the mind. Ninety-nine per cent of mental problems stem from a physical lack of control and improper time management. Someone has written a beautiful book that mentions everyone should have at least seven to eight hours of very good sleep. By doing so, the percentage of mental problems will automatically decrease.</big>

<big>The word we are discussing now is ''Sarvārtha Sādhike''. ''Sarva'' means all, and ''Artha'' means the lacks. What are the lacks? She is the bestower of ''Dharma'', ''Artha'', ''Kāma'', and ''Mokṣa'', which is the first meaning. The second meaning is that ''Artha'' means ''Padārtha -'' any object. Some people want money, some want a house, some want a job, and some want knowledge. She, by Her very glance, will bestow all those things. Then ''Artha'' has yet another meaning. ''Artha'' means the meaning of something. Meaning means understanding. For example, you are reading the ''Bhagavad Gītā'' and need to understand it. Who can give you that understanding? The Divine Mother, if you pray to Her. ''Sarva Artha -'' She will give you all the meaning. That means you will understand the scriptures to the best of your ability, as they are meant to be understood. This is ''Sarvārtha Sādhike''.</big>

<big>Then comes ''Śharaṇye -'' the ultimate refuge of everything is the Divine Mother. But here also, there are two meanings. If you have sickness, you go to a doctor. But how did that person become a doctor? By acquiring knowledge. Who is giving that knowledge to the doctor? The Divine Mother, ''Sarasvatī''. So, either directly She can give knowledge, or indirectly, She will give you what is called refuge. A doctor is a status of refuge for a sick person. A teacher is a refuge for a student. Similarly, a psychologist or psychiatrist is a refuge for the mentally sick person. Depending on the requirement, we need somebody who will fulfill that particular need. And that knowledge which will help us indirectly, that is ''Śharaṇye''. The ultimate ''Śharaṇye'' is the Mother, Divine Mother herself. So here also, two points you have to note: For all physical fulfilment, worldly fulfilment, very often we don't need to go directly to the Divine Mother. We can go, but take refuge. This was expressed by Sri Ramakrishna. When he was mortally sick with cancer, somebody advised him, "Sir, please pray to the Divine Mother." He immediately said, "God has created disease, God has created medicine, God has created the doctors. First let us go to the doctor and try taking the medicine created by the Divine Mother. And if it doesn't work, you fall at the feet of God and take refuge in Him." So both meanings are there for the word ''Śharaṇye''. ''Śharaṇye'' is mentioned again in the last verse as well - ''Śharaṇāgata Dīnārta Paritrāṇa Parāyaṇe'', which we will deal with later.</big>

<big>''Tryambake'' - This word also has two versions: ''Tryambake'' and ''Tri-ambike''. ''Tryambake'' means three-eyed - the three eyes comprising the Sun, the Moon, and ''Jñāna-Cakṣhu''. That is why Śiva is called ''Tryambakam Parameśhvaram''. Śiva is also called ''Tryambaka'', the three-eyed one: ''Sṛṣṭi'', ''Sthiti'', ''Vināśha'' represent the three eyes. She who has ''Jñāna-Cakṣhu'' not only gives ''Prapañchika Dṛṣṭi'', but also gives ''Adhyātmika Dṛṣṭi''. ''Tryambake'' means three-eyed. If it is ''Tri-Ambike'', it means three-lettered - ''Aa'' (ā), ''Oo'' (ū), and ''Mm'' (m̐), representing ''Omkāra-Svarūpiṇī''. So, ''Tryambake'' refers to the three-eyed form, while ''Triambike'' refers to the three-lettered form.</big>

<big>''Gauri'': The word ''Gauri'' has two meanings. ''Golden-colored'' is called ''Gauri'', and ''white-colored'' also is ''Gauri''. Because Śiva is white, and Himālaya is white, the daughter of Himālaya is also white. White stands for light, and light stands for knowledge. So, she is the embodiment of knowledge. ''Yā Devī Sarva Bhūteṣu Vidyā Rūpeṇa Samsthita, Yā Devī Sarvabhūteṣu Chetanety-Abhidhīyate.'' ''Chetanā'' means pure Consciousness. ''Tryambake, Gauri, Nārāyaṇī Namo'stu te'' – all these are mentioned in the ''Chaṇḍī'' (''Devī Māhātmya'') itself. Salutations to you, O Divine Mother! We will complete the rest in the next class.</big>

<big> 
'''''Oṃ Jananīm Sāradām Devīm Rāmakṛṣṇam Jagadgurum |'''''</big>

'''''<big>Pādapadme Tayoḥ Śritvā Praṇamāmi Muhurmuhuhu ||</big>'''''

[[Category:Sarva Mangala]]

Sarva Mangala Lecture 03 on 27-October-2019

2025-03-14T07:41:51Z

Pooniam:

== <big>Full Transcript (Corrected)</big> ==
'''''<big>ॐ</big>'''''

'''''<big>जननीम् सारदाम् देविम् रामकृष्णं जगद्गुरुम् ।</big>'''''

'''''<big>पादपद्मे तयोः श्रित्वा प्रणमामि मुहरमुहुहु ।।</big>'''''

'''''<big>Oṃ Jananīm Sāradām Devīm Rāmakṛṣṇam Jagadgurum |</big>'''''

'''''<big>Pādapadme Tayoḥ Śritvā Praṇamāmi Muhurmuhuhu ||</big>'''''

<big>Today we are going to discuss the second verse of the ''Sarvamaṅgala Stotram''.</big>

'''''<big>Sṛṣhṭi Sthiti Vināśanaṁ Śakti Bhūte Sanātani |</big>'''''

'''''<big>Guṇāśraye Guṇamayi Nārāyaṇi Namo ‘stu Te ||2||</big>'''''

<big>This verse is also related to the first verse of ''Prakṛtiṁ Paramām Abhayāṁ Varadāṁ''. Swami Abhedānandaji embodied the meaning of this verse in his own way. Whenever we observe any object in this world, it implies that it must have a cause. And who is the cause of the entire universe? We usually call it “Mother” or ''Śhakti''. Without ''Śhakti'', there would be no creation, no preservation, and no destruction. ''Śhakti'' is what Sri Ramakrishna referred to as ''Brahma-yoni''. The female aspect is called ''Śhakti'', while the male aspect is called knowledge. Knowledge, by itself, can never become useful without the aid of ''Śhakti''. That is why, in the very first verse of the ''Saundarya-Laharī'', Śaṅkarāchārya says:</big>

'''''<big>Śivaḥ Śaktyā Yukto Yadi Bhavati Śaktaḥ Prabhavitum |</big>'''''

'''''<big>Na Cedevam Devo Na Khalu Kuśalaḥ Spanditumapi ||</big>'''''

<big>If ''Śhakti'' is not associated with ''Śhiva'', ''Śhiva'' will be unable to do anything. In humorous terms, it is said that ''Śhiva'' becomes ''Śhava'' (a corpse) without ''Śhivā''. The male aspect is called ''Śhiva'', while the female aspect is called ''Śhivā''. This reflects the idea of the motherliness of ''Śhakti''. Whenever we observe any object in this world, that object is an effect. Every effect must have a cause.</big>

<big>In this world, when we analyze any particular object, even an inert object must have a cause. For example, let us take a wooden chair. Is it a cause, or is it an effect? It is an effect. Thus, every object is an effect, and every effect must have a cause. Usually, three causes are posited. What are they? The first cause is called the material cause - the material out of which the object is formed. The second is called the intelligent cause - because without conceiving what the object should be, it is impossible for it to come into being. The third is called the instrumental cause - there must be an instrument to shape it. Thus, every object in this world must have these three causes: material, intelligent, and instrumental. I cited the example of a chair. Now, let us take a natural example, like a mountain. If we perceive a mountain, it must be an effect. If it is an effect, it must also have a cause. Is any mountain eternal? Did the Himalayas exist billions of years ago? No. Were there rivers billions of years ago? Were there forests? No. So, though they did not exist then, they must have a cause. What are these causes? Some natural forces. How do mountains form? The entire Earth is divided into tectonic plates. When two plates come too close, whatever is in between gets squeezed out—like toothpaste being pressed out of a tube. This is how mountains are still growing today. Just as mountains have a birth, they also have growth. Where there is birth and growth, there is change. Then, as they age, they eventually erode and die.</big>

<big>Take a desert, for instance. In the beginning, there were no natural deserts; all deserts were man-made. That is why it is said, “A place is a city for a thousand years and a desert for a thousand years.” Not literally a thousand years—more like a million years or so. Hence, everything in this universe must have the three causes. This is where ''Vedānta'' steps in and asserts that an effect must have not only a material cause but also an intelligent cause. Who is the intelligent cause of the mountains, rivers, and so on? Only God. That is what we call ''Brahma-yoni''. Now, let us consider another angle. In the case of a chair, a carpenter is required to make it. The carpenter is the intelligent cause. The wood is the material cause. To shape the chair, the carpenter must also use certain tools—such as a hammer, saw, planer, screwdriver, etc. These tools constitute the instrumental cause. At one time, human beings were thought to be the only tool-makers in the world. However, we now know that even ants make tools designing them perfectly for their survival. Ultimately, all living beings create tools for one purpose: survival. This is a profound idea. When we consider the whole world as a single entity, it too becomes an object. Since every object is an effect, it must have three causes. Before the world was created, it did not exist. To bring it into existence, there must have been an intelligent cause, a material cause, and an instrumental cause. Who is that? Only God. However, unlike in the case of a carpenter—where the carpenter, the wood, and the tools are distinct entities—in the case of God, there can be no such distinction. He is three in one and one in three. That is why He is called ''Abhinna-Nimitta-Upādāna-Kāraṇa''. This term is used in ''Vedānta'' to describe ''Brahman'' as the non-different (''abhinna'') material (''upādāna'') and efficient (''nimitta'') cause (''kāraṇa'') of the universe, meaning that ''Brahman'' is both the creator and the substance of creation.</big>

<big>Thus, God is a combination of all three causes: material, intelligent, and instrumental. That is what is being conveyed. Whatever we find in this world as an effect undergoes a process - it has a birth, exists in a particular form for a certain period, and then dissolves back into its material cause. Here is an important point we have discussed many times: whatever we see here has been born. But birth does not mean something entirely new has come into existence. Rather, what was in an unmanifested state becomes manifest, remains manifest for some time, and then returns to an unmanifested state again. This aligns with what scientists have discovered - matter cannot be created or destroyed; it can only be transformed. When energy transforms, it becomes matter. This is a profound idea to contemplate. ''Sṛṣṭi'' means the unmanifest becoming manifest. ''Sthiti'' refers to the maintenance of this manifestation. However, maintenance does not imply a static state—it means continuous change. Maintenance is always change. Consider maintaining a house: at first, it is clean, then it becomes dirty, and after some time, we clean it again. The cycle repeats. The absence of dirt is one state, the presence of dirt is another, and cleaning restores the previous state. Everything undergoes continuous transformation. Eventually, a time will come when it must return to its unmanifested state. Here is an important point: when we speak of the unmanifested state, we must understand that the ultimate cause of everything in this world is one. For example, the unmanifested state of a human being is the seed - the male seed and the female seed. So, we can say that a human being is the cause of another human being. Similarly, a male and female dog are the cause of puppies. At this level, the causes of different species appear distinct. But if we trace back further, what was a dog before? What was a human being before? What was a plant before? Ultimately, everything converges into a single common cause. Imagine an inverted triangle—this forms the basis of a very interesting concept.</big>

<big>Consider a triangle. Just for your information, when worshipping a male deity, we use ''Yantras -'' mystical diagrams used in ''Tāntrik'' traditions for meditation, ritual worship, and invoking divine energies. When we draw a triangle in this context, we observe that one point is at the top, with two points descending and uniting below. However, when worshipping a female deity, the triangle is inverted - the topmost point of the male triangle becomes the bottom, and the shape expands downward. What is the symbolism of this? In a regular (upright) triangle associated with a male deity, the topmost point represents the ''Bīja'' (seed). From this ''Bīja'', the universe manifests into millions, billions, and infinite varieties. This expansion is symbolized by the upright triangle. But when we analyze creation and trace it back to its source, we move in the opposite direction - asking, “What is the cause of this? And what is the cause of that?” This leads to the inverted triangle, as seen in the ''Yantra'' for a female deity. The process of manifestation ultimately converges into a single point of singularity, which is called ''Bindu'' in ''Tāntrik'' language. ''Bindu'' represents the point of origin, the seed of creation, and the concentrated essence of divine energy. It is often depicted as a dot in ''Yantras'' and symbolizes the union of ''Śhiva'' and ''Śhakti''. That is why most ''Chakras -'' or any mystical diagrams are composed of three or four primary geometric forms: triangles, squares, and circles. Almost all (''99%'') of them follow this pattern, each carrying a deep symbolic meaning. Those initiated into ''Tāntrik'' lore understand and implement ''Yantras'' accordingly. Now, you can understand ''Sṛṣhṭi'' (creation), ''Sthiti'' (preservation), and ''Vināśha'' (dissolution). All three originate from a single source - a single point, then expand into multiplicity and manifestation. After some time, they return to the source. This cyclical process is what is indicated here: ''Sṛṣhṭi, Sthiti, Vināśhanaṁ''. So, do not focus only on ''Vināśha'' (dissolution). The cycle of ''Sṛṣhṭi, Sthiti,'' and ''Vināśha'' is an ongoing, continuous process. Why should we contemplate this? Why not treat ''Sṛṣhṭi, Sthiti,'' and ''Vināśha'' as a one-time event? Because if we see it as a linear process, a fear arises -“Oh, ''Vināśha'' means I am going to die.” But no, you are not going to die. You will return again in a different form.</big>

<big>That is what Bhagavad Gita says:</big>

'''''<big>Avyaktādīni Bhūtāni Vyakta-Madhyāni Bhārata |</big>'''''

'''''<big>Avyakta-Nidhanānyeva Tatra Kā Paridevanā ||</big>'''''

<big>- ''Bhagavad Gītā (2-28)''</big>

<big>Every being in this world was, in the beginning, in a state of non-manifestation—''Vyakta-Madhyāni''. After some time, they become manifested, meaning they become objects of our experience. Then, after some time again, they return to an unmanifested state. This is a continuous process. However, there is no absolute destruction, nor is there a completely new creation. That is why ''Sṛṣhṭi'' is said to be ''Anādi'' - beginningless. Beginningless means eternal, and eternity can belong only to one being, which is called God. When God is perceived as inactive, He is called ''Brahman''. When ''Brahman'' is perceived as active, it is called ''Śhakti''.</big>

<big>Mother ''Kālī'' represents ''Mahākāla.'' She is ''Brahman''. At the same time, She also represents ''Śhakti''. This is why Mother ''Kālī'' is depicted with four hands: one hand represents ''Abhaya'' (protection), another represents ''Vara'' (blessing), another represents ''Laya'' (dissolution), and another represents ''Sṛṣhṭi'' (creation). These symbolize ''Sṛṣhṭi'' (creation), ''Sthiti'' (preservation), and ''Laya'' (dissolution)—a continuous cycle that goes on indefinitely. Now, a small doubt may arise: if this cycle is ongoing, then what about spiritual liberation? Suppose a person engages in deep spiritual practice and ultimately attains complete release -''Jīvanmukti''. Will he come back again? If this process is eternal, how do we know we will not return? This question is answered in two ways. Only those who lack true knowledge will return. It is like a person who goes to sleep and wakes up again in the same state. However, just as when a person dies, they are never seen again in exactly the same form, similarly, the return is never identical. If ''Sṛṣhṭi, Sthiti'', and ''Laya'' were absolutely real, it would give rise to a fear. But what if this process is like a movie? In cinema, an actor like N.T. Rama Rao has died multiple times on screen, yet he continues to exist. In the same way, we have been born billions of times and have died billions of times. Then what is ''Mukti''? ''Prakṛti'' (nature) constantly changes its form, but ''Ātman,'' our true Self remains unchanged. This is the ultimate truth. That is why two answers are given to this question. This is a fact of life. That is why there are two answers.</big>

<big>The first answer is according to ''Dvaita'': ''Sṛṣhṭi, Sthiti'', and ''Laya'' are all real, and ''Mukti'' is also real. Once someone attains ''Mukti'', they do not return. ''Advaita Vedānta'', on the other hand, asserts that ''Sṛṣhṭi'' never actually happened - it is only ''Brahman'' appearing within the mind. Therefore, ''Sādhana'' is a ''Bhrama'' (''Bhrama'' meaning illusion, delusion, confusion, mistaken perception, or ignorance that leads to misidentification of the self). In this view, ''Siddhi'' is a ''Bhrama'', bondage is a ''Bhrama'', and even liberation is a ''Bhrama''. However, one should not merely accept this intellectually because we do not directly perceive this truth. What we do know is that we feel bound. How do we know this? What is the proof? The very fact that you are attending my ''Gītā'' class is proof that you believe you are bound.</big>

<big>''Question from the Audience:'' Where does ''Jīvanmuktas'' go?</big>

<big>''Answer:'' Your question is redundant. If you understand that a ''Jīvanmukta'' was never born, then where is the question of him going anywhere? Do you see what I mean? If you truly accept that statement, you cannot say he was ever born. Only that which is born can go away. It is like mistaking a rope for a snake in the dark. When a light is brought in, the snake disappears. But did the snake merge with the rope? No, because it was never there in the first place. Actually, the real question is: Can the unmanifested problem remain unmanifested? But why call it a problem at all? The word "problem" is misplaced here. Anything unmanifested exists only in relation to the manifested. If you say "black," it is only meaningful in contrast to "white." If you say "manifested," then you must have the concept of "unmanifested." Likewise, if you conceive of the unmanifested, then the manifested also exists for you. According to ''Advaita'', nobody is ever born. It is like a dream. Every night, in your dream, you experience people coming and doing various things. But upon waking, what do you realize? That nothing actually happened—you were simply lying in bed, asleep. This is the ''Advaitic'' perspective. But for us, at this moment, it remains theoretical. Let us not dwell on it too much, because we are still bound and seeking liberation. If we sincerely strive, by God's grace, we will attain complete liberation. Keep that in mind. Now, let us return to the discussion. ''Sṛṣhṭi, Sthiti,'' and ''Vināśha'' are happening continuously, every millisecond. Do not think of this process only in terms of human beings. It applies to bacteria, viruses, the cells in our body, everything. It is an unceasing cycle. ''Ananta-Koṭi-Brahmāṇḍa'' means that ''Ananta-Koṭi Sṛṣhṭi, Ananta-Koṭi Sthiti,'' and ''Ananta-Koṭi Laya'' is going on and on. And it will go on because whatever is ''Anādi'' (beginningless), it must also be ''Ananta'' (endless).</big>

<big>I hope you are able to follow this concept. Let me give you an example. Once, ''Sri Ramakrishna'' was walking along the banks of the ''Gaṅgā'' when he suddenly saw an extraordinarily beautiful woman emerge from the river. As he observed, it was as if all the beauty in the world had been concentrated and embodied in her form. All of this happened in the blink of an eye. In an instant, he saw her with a child, the child growing rapidly before his eyes, like the accelerated time-lapse sequences in cinema, where a tiny seed sprouts and becomes a towering tree within moments. The woman gave birth to the most exquisite child, embodying all loveliness and sweetness. She played with the child, nursed it, and became the very essence of motherhood, not merely by giving birth but by pouring her entire being into the child with boundless love and care. Then, in the next moment, she took on a ferocious form and suddenly, she took the very child she had nurtured and placed it into her mouth. Just as Arjuna saw in the ''Vishvarūpa Darśhana Yoga'' of the ''Bhagavad Gītā'' (Chapter 11), where ''Bhīṣhma, Droṇa'', and countless warriors were being devoured by the cosmic form of the Lord.</big>

'''''<big>Lelihyase Grasamānaḥ Samantāl</big>'''''

'''''<big>Lokān Samagrān Vadanair Jvaladbhiḥ</big>'''''

'''''<big>Tejobhir Āpūrya Jagat Samagraṁ</big>'''''

'''<big>''Bhāsas Tavogrāḥ Pratapanti Viṣhṇo'' </big>'''

''<big>- Bhagavad Gītā (11-30)</big>''

<big>She continued chewing, swallowed the child, and slowly re-entered the ''Gaṅgā'', disappearing into its depths. What was this vision about? ''Sṛṣṭi, Sthiti,'' and ''Laya -'' creation, preservation, and dissolution. If taken literally, such an event would seem shocking and painful. But what did ''Sri Ramakrishna'' do? He remained undisturbed, for he understood the deeper truth. The child had emerged from the Mother, and in time, the child returned to the Mother. This is an eternal process, unfolding endlessly. This is the meaning of ''Sṛṣṭi Sthiti Vināśanam Śhakti Bhūte. W''ithout ''Śhakti'', nothing is possible. This universal, all-encompassing ''Śhakti'' is the Divine Mother herself. That is why ''Sri Ramakrishna’s'' teachings are so profound.</big>

<big>There are only two realities in life: ''Brahman'' and ''Śhakti''. But why is this so? Actually, they are not two realities. When we have a mind, we perceive Brahman as Shakti and when we don't have a mind, we ourselves know that we are Brahman. So these are not two different realities but one reality appearing as two or reflecting as two in our mind. This is the most marvellous thing we have to understand. ''Śhakti Bhūte'' ''Sanātani Guṇāśhraye Guṇamayī Nārāyaṇi Namostute. Sanātani'' and how does she do it? ''Guṇāśhraye'' - She is the repository, the foundation, the platform, of the three ''Gunas''. What is the Divine Mother? Three Gunas. What are the Gunas? ''Sattva, Rajas'' and ''Tamas''. When we are talking about ''Guṇas'', we are talking about two ideas. We have to keep that in mind. What are the two ideas? ''Sattva, Rajas'' and ''Tamas'' are the ''Mūlakāraṇa'' the ''"root cause" or "''fundamental cause''"'' or the foundational cause. But when we are talking casually and say things such as: “This is sweet, this is beautiful, this is ugly, this person is a very ''Dhārmic'' person, this person is ''Adhārmic'', this person is strong, this person is weak, this person is intelligent, this person is very dull. Any number of these manifestations – who do they belonging to? A combination of this ''Sattva, Rajas and Tamas''. These two ideas: the ''Mūla-Guṇas'' and the manifested ''Guṇas''. The foundational ''Guṇas'' are called ''Sattva, Rajas'' and ''Tamas''. And the manifested qualities are called all our other qualities. Good and bad both. Quality doesn't mean only good qualities. It includes both good and bad. Everything that we experience in this world, that is the one. So how does it work here? ''Guṇāśhraye'' - She manifests as infinite varieties of beings. And every being is a manifestation of ''Guṇā''. Then ''Guṇamayī'' - She is not only ''Guṇa- āśhraya'' - ''Āśhraya'' means the original material from which everything else comes. ''Guṇamayī'' And She is also, Herself ''Triguṇamayī.'' You can't even contemplate, the Divine Mother or, ''Saguna Brahma''. That is why is it called? ''Sa-Guṇa Brahma'' which means it is along with ''Guṇas''. Here ''Saguṇa Brahma'' means what? Both.</big>

<big>The ''Mūlakāraṇa'' - ''Strī'' and also the manifested qualities of the ''Mūlakāraṇa - Sattva, Rajas'' and ''Tamas''. What are the manifested causes? ''Sṛṣṭi, Sthiti'' and ''Laya''. ''Sṛṣṭi Sthiti Vināśanaṁ Śhakti Bhūte Sanātani Guṇāśhraye Guṇamayī Nārāyaṇi Namostute. Sanātani'' means, the ancient one. Ancient doesn't mean old. Ancient means eternal. There is one word - ''Purāṇa'' as in ''Bhāgavata Purāṇa.'' What is the meaning of Purana? ''Purā'pi Navā''. It means "Ancient, yet ever new." Even though it is old it is still new. Why? How can we say that something old is new? I will give two examples. Food such as rice. Since how long have you been eating rice? Ever since you were born? No. Before you were born also you have been consuming rice. You were born out of what? Only this. You understand now this beautiful concept. ''Purā''. But today, If I don't eat rice, what happens? You die. The same rice (food) - same means not that 50 years old rice. What it means is now the same rice in a new form, I have to go on eating. You are what you eat. So, if you are eating, rice or Idli and Dosa, what would you become? Idli Dosa? And that is why, when a tiger etc., Look at 5-6 of us, they will look, which is Masala Dosa, which is tasteless steamed Idlis suitable for convalescent people. Yes. This is the manifestation of the ''Prakṛti''. That is why it is called ''Purāṇa''. This is the ordinary meaning. But ''Purāṇa'' such as ''Bhāgavata Purāṇa'' etc., are ancient eternal ''Vedic'' truths put in the form of stories or illustrations for ordinary people. That is called ''Purāṇa''. Anybody who requires spiritual food, 50 billion years ago if somebody required spiritual food – the ''Purāṇa'' provides. Now do we require the same food or different food? Are we going to go to a different God or same God? Therefore, we need the same truth. Truth never changes. That is why ''Purāṇa'' is valuable for all times. That is the beauty.</big>

<big>But in which way you can change your practice? That is why it is said “Eternal values for a changing society”. For example, when we are children, the spiritual practice should be in one particular format. We go to the shrine room, and we sit along with parents and at the end we are looking at all the time at ''Prasādam'' - we are meditating upon ''Prasādam''. And that is the appropriate thing to do for us as children. But if an adult also is going on looking at ''Prasādam'' that is not a very good thing. And that is why in temples when ''Anna Bhog'' (food offering to God) ''Prasādam'' is given, the temple shrine doors are closed. Have you noticed? In Belur Math and other places they completely close the shrine doors. It is a very interesting fact. Why do they close? Because this is for the benefit of Moustached children. Because when they see such first-class food, naturally temptation comes. Now another doubt may come. You may not know it. I am creating the doubt. The pujari is there. He is seeing the food offered. That is why in Belur Math you know what they do? Since the ''Pūjārī'' has to work very hard whatever is offered to Thakur, an abundant quantity is given to the ''Pūjārī'' so that he will not feel tempted. Supposing after offering it is taken away for the senior citizens and not to the ''Pūjārī'' what he will do? He has a choice. Before offering the food itself, he will take his portion. Or after offering before anybody can take it away, he will keep aside his own portion. It is a very psychological treatment. That's why ''Pūjārīs'' have to be well fed. Then they will become really ''Pūjārīs.'' Real pujari, ''Pūja-arī'' (''arī'' means enemy – one who is an enemy of ''Pūja''s). Most ''Pūjārīs'' instead of devoting themselves to God, they will be devoting themselves to rich people who construct the temples and employ ''Pūjārīs''. They don't pay adequately. Naturally, he also is a human being. He goes on looking at the devotees to see “how much can I squeeze from these devotees?” If you want proof of what I am talking about, you attend any temple and every time you visit you offer one thousand rupees and put it in the ''Ārātī'' plate. And after two-three times he will look at you and then he is fixated and thinks “this is a very good milch cow”. And next time when you visit, you will be the first one to receive the ''Ārātī'' and then best ''Prasādam'' and even best garland also will be given to you. Hence we should not criticize them. Because actually, it is we who are at fault. We have created them. We have not looked after them. That is the problem we are facing.</big>

<big>Anyway, coming back to the hymn, ''Sṛṣṭi Sthiti Vināśanaṁ Śhakti Bhūte Sanātani Guṇāśhraye Guṇamayī Nārāyaṇi Namostute''. ''Sanātani'' means the ancient one. ''Guṇāśhraye Guṇamayī Nārāyaṇi Namostute''. This ''stuti'' occurs in ''Markandeya Purāṇa''. This is supposed to be extolling the greatness of ''Devī.'' ''Devī'' means ''Kālī'', ''Pārvatī'', ''Durgā'', etc. But here you notice, ''Nārāyaṇi''. ''Nārāyaṇi'' belongs to ''Vaiṣhṇava Sampradāya'' or ''Śhākta Sampradāya''? Then they don't have the precedence. She is called ''Kaumārī''. She is called ''Nārāyaṇi''. She is called ''Durgā''. She is called ''Chaṇḍikā'' or any number of things. In the third chapter, ''Śhumbha-Niśhumbha Yuddha'', ''Śhumbha'' accuses Mother as - “''Yāti Māninī''”, he says to the Mother - you are shameless one. Why are you calling me names? I am one fighting with you and you are fighting with the help of all these ''Śhaktis''. Then She says “O foolish fellow, there are no different Goddesses other than me. Look, and they all merged in her. Previously, they were manifesting outside her. Now, all of them are manifesting from within her. You fellow! she said – wait, ''Madhu Yāvat Pibāmyahaṃ'' - until I take one glass or one or two glasses of the elixir, then I will get tremendous strength. As soon as she took it, She went and simply finished the fellow. This word ''Nārāyaṇi'' comes in all the three verses. Not only that, at the end, how many times do we sing? Four times. ''Jaya'' ''Nārāyaṇi''. Victory to ''Nārāyaṇi''.</big>

<big>Now we come to the third verse:</big>

'''''<big>Śharaṇāgata Dīnārta Paritrāṇa Parāyaṇe |</big>'''''

'''''<big>Sarvasyārti Hare Devi Nārāyaṇi Namo'stu Te ||3||</big>'''''

<big>''Śharaṇa āgata Dīna ārta''. People are categorized into two categories. But according to Bhagavad Gita, there are four categories. However, we always start with ''Dīnā'' which means a person who is helpless. That's why we sing - ''Tasmāt tvam-eva śaraṇam, mama dīna-bandho. Śharaṇāgata -'' Ultimately, after we exhaust all the energy, intelligence that we have, we find we cannot solve even the simplest problem in this world. But until we do that, it is not possible for us to surrender ourselves to God. After trying all these things, we know that there is no other go, there is no other choice. Like ''Gajendra Mokṣha'' (''Gajendra Mokṣa is one of the most famous stories in the Bhāgavata Purāṇa (Canto 8, Chapter 3). It describes how Gajendra, the king of elephants, was freed from suffering and attained liberation (mokṣa) by the grace of Bhagavān Viṣhṇu''). What did he do initially? He fought with all his strength. But ultimately, he had to give way. Then he said – “Oh ''Nārāyaṇa'', please come and help me. And then ''Nārāyaṇa'' comes. Was he not calling ''Nārāyaṇa'' earlier? He was calling ''Nārāyaṇa''. But ''Nārāyaṇa'' was not coming because, like the saint who was walking, and then he unconsciously trod upon the washed cloths of the dhobi put our for drying. Then the washerman got angry and they took up sticks to beat him up. Suddenly the devotee came to his senses and he also took up some brick to defend himself. Narayana was about to come and save him. Then he saw his devotee took up a brick and he said - if you are capable of protecting yourself, where is the need for me to come? And he went back smiling. So long as we think, even in the depths of our unconscious that we are able to do something ourselves, ''Śharaṇāgati'' will not come. So, in the end, when all ''Puruṣha prayatna'' - self effort fails, then dawns the helplessness. Such a person is called ''Dīna''. And he is also called ''ārta''. What do they do? ''Śharaṇāgata''. They take refuge ultimately in God. How does Mother respond? Will She say “Hmm, you fellow, I was waiting for you to call upon me. You never called upon me. And now at last because you are helpless, you are calling upon me so I will not come!” No! She is ever ready to hear the call of Her children, whatever be the condition, happy, unhappy, proud, not proud. Everyone is her children.</big>

<big>''Ravanasura'' was her child. ''Hiranyakashipu, Hiranyaksha, Kamsa'', who? And all these demons ''Madhu'' and ''Kaitaba,'' ''Mahishasura, Shumba and Nishumba'', who are they? Mother's children only. So, she cannot abandon them in the end. That is what Holy Mother said even to whom we call bad monks. You know that story? Holy Mother initiated one ''Sanyasi''. And he was living in Udbhodan (Mother’s House) along with Mother. One day Sarath Maharaj came and said – “Mother, you please tell this child of yours (means that initiated Sanyasi) to please listen to me or at least obey Swami Brahmananda, who was the president of the whole order. Mother laughed and said, “my son, I am his Guru and he doesn't even listen to me, not to speak of Swami Brahmananda and you. I told him many times but he is not listening”. And that Sadhu was staying, nobody could do anything. You know, their policy was not to throw them out. After all, he was Mother's child. And Mother can never say, get out. Mother never said one word to him. She didn’t say – “you are not leading an obedient life, you go away”. Not a single word. And then Mother used to watch, that was her habit, to watch how the children are taking food. With thousand eyes, she was watching which child likes which particular type of food. And she will instruct the server, to that child, you give that one more. To the other child, you give the other one which he liked very much. Even without being told. She could never say, get out. How can the Divine Mother make anybody get out? Where will they go? Wherever they go, they will be in Her only. So, one day the monk came of his own accord and he bid goodbye to Mother. Then Mother was looking with such sad eyes, tears were coming. What did She say? You all know what She said - “My child, do not forget that you have a Mother. I am always behind you. Be fearless. Whether you are in the order or outside the order, I am not going to abandon you. Even if the whole world abandons you, I cannot abandon you”. With that assurance, even though he was not in a listening mood, he made ''Praṇāms'' and went away.</big>

<big>''Śharaṇāgata Dīnārta Paritrāṇa Parāyaṇe - Parāyaṇa'' – this word ''Parāyaṇa'' is a most powerful word. ''Parāyaṇa'' means “this is the only goal of my life”. What is it? ''Paritrāṇa''. ''Paritrāṇa'' means to save, to protect, to support, to help, to make people more knowledgeable, healthy, wealthy, etc. ''Śharaṇāgata''. But they have to take her help by completely relying upon her. That act of completely relying upon Her and not relying upon anything else is called ''Śharaṇāgati.'' ''Rāmānujācārya'' was a teacher of this ''Paritrāṇa Parāyaṇa'' or ''Śharaṇāgati''. That is called ''Prapanna.'' This is a very special part of ''Vaiṣṇavīsm''. What is ''Prapanna''? There are so many people capable of doing Japa, Tapa, meditation, pilgrimage, etc. But ultimately there are some people who say - we are not learned, we don't know what is sadhana, but we just depend upon you. This is called ''Prapanna Mārga''. And ''Rāmānujācārya'' was one of the greatest. He embodied the conditions to be fulfilled and I think we discussed about it. Six qualities or six conditions have to be fulfilled. What is the first condition? ''1) Anukūlasya Saṅkalpaḥ 2) Pratikūlasya Varjanam 3) Rakṣisyasi Iti Viśvāsaḥ 4) Goptrtva Varanam 5) Ātmanikṣepa and lastly 6) Kārpaṇye - Iti Śadvidhā Śaraṇāgatiḥ''</big>

<big>I have already discussed about this in detail. Go back to that talk and revise. I am not going to discuss in detail again. What is the first thing? I take a vow that I will do only what pleases the Lord. This is called ''Anukūlasya Saṅkalpaḥ''. ''Bhagavad-kṛpā-anukūlasya kāryāṇyeva mayā kartavyam'' which means - I have no other duty excepting to do those things by doing which I am going to please you. Whether world is pleased or not, you are going to be pleased. What does that mean? That means, O Lord, whatever you asked me to do I shall follow that only. What did the Lord ask me to do? His teachings of ''Shastras'', teaching of the Gospel, teaching of Swami Vivekananda, Holy Mother, etc. What is Holy Mother's teaching? - “Do not find fault with others. Find your own faults. No one is a stranger and make the whole world your own”. If we don't follow these things then we are not devotees of the Divine Mother. We are followers of the devil. </big>

<big>''Pratikūlasya Varjanam'' - similarly, I will never do consciously whatever displeases you. That is ''Pratikūlasya.'' Then only comes that understanding that there is no one in this world who can help me. That is the meaning of ''Nirjana''. ''Jana'' means people. ''Nirjana'' means nobody in this world can really do anything. We are under the delusion that my wife does, my husband does, my father does, my children does etc. That is not true. They could probably provide you a little bit of food etc. But they can't digest for you. They can't sleep for you. They can't suffer for your disease. Everything has to be done by ourselves. They are not born with you. They can't also die with you. This is the simple truth. And to realize this fact you don't need scriptures. We know it by day-to-day experience. ''Anubhava'' (experience) is more than enough. So, only the Lord can help me. That ultimate faith only in the Lord as the last resort is called third characteristic ''Rakṣisyasi Iti Viśvāsaḥ'' of ''Śharaṇāgati''. Then if that is fulfilled, what is the next? ''Goptrtva Varanam'' – this means to feel “I don't want anybody else, I only want God”. Then the next one is ''Ātmanikṣepa'' which means - to transfer all your responsibilities to God. Place all your responsibilities at His feet and say, O Lord, I belong to You. The whole world belongs to You and You look after it. And what is the last characteristic? ''Kārpaṇye'' - means humility. You realize that “all these five characteristics have been fulfilled by me only because of God’s grace, or else I would never have been able to even understand the matter”.</big>

<big>And when we fulfil all these six qualities it is ''Paritrāṇa Parāyaṇe''. The Divine Mother will come to our rescue. ''Sarvasyārti Hare Devi Nārāyaṇi ''' -''' Sarvasya'' means everybody is Her child. Therefore, ''Sarvasya Ārti''. ''Ārti'' means distress. It is not ''Ārātī'' that we do at seven o'clock in the evening. Some people pronounce what we call ''Ārātī'' as ''Ārti''. That is a wrong pronunciation. ''Ārātī'' means vesper service. ''Ārti'' means distress. ''Sarvasya Ārti Hare Devi''. You alone and nobody else can take away my ''Ārti''. This ''Ārti'' or distress has four steps. Every ''Ārti'' in this world, and everbody’s ''Ārti'' even mosquitoe’s ''Ārti'' or anybody else’s has four steps and each step is a progress towards the Mother. What is the first one? ''Ārta'' - Man or any creature in distress. What is the second? ''Arthārthī'' - I am not in distress but I have unfulfilled desires. This is called ''Arthārthī''. After sometime we find ''nissāraḥ'' - the worthlessness of anything but I am longing for a stable platform upon which I can really rest. Then comes the inquiry. ''Jigñāsa'' - What is it that can give me whatever I am seeking? ''Jigñāsa -'' a deep unquenchable desire to know what is truth and how to attain that truth is called ''Jigñāsa''. And the last ''Ārti'' is ''Jñānī''. Who can give the ''Jñāna''? Because only ''Jñānī'' can give ''Jñāna''. Who can give money? Only a person who has got money. Who can give happiness? Only a person who is happy. Who can give peace? Only a person who has got peace. Therefore, the Divine Mother alone can fulfil the ''Ārti'' of everybody. She is already doing it whether we acknowledge it or not.</big>

<big>That is what Swami Akhandanandaji, (whose teaching I posted yesterday or today I don't remember), that in the form of the sun and moon, He provides the ''Āhāra'' (food) for you externally. Okay you may eat this or drink this but who is going to convert it into useful things? Only God. God from outside manifests in the form of the sun and the moon. God inside transforms this whatever is ingested or eaten in the form of energy through ''Jaṭharāgni'' (the digestive fire in which governs digestion, metabolism, and the assimilation of food). ''Jaṭharāgni'' is called ''Vaiśhvānara Agni''.</big>

'''''<big>Ahaṁ Vaiśvānaro Bhūtvā Prāṇināṁ Deham Āśritaḥ</big>'''''

'''''<big>Prāṇāpāna-Samāyuktaḥ Pacāmy Annaṁ Caturvidham</big>'''''

''<big> - Bhagavad Gītā (15-14)</big>''

<big>Meaning: "I, having become the ''Vaiśhvānara'' fire, abide in the bodies of living beings. Being associated with ''prāṇa'' and ''apāna'', I digest the four kinds of food." Here, Śrī Kṛṣṇa explains that He manifests as ''Vaiśvānara Agni'', the digestive fire that sustains all beings.</big>

<big>Then, at the end of the three verses, “''Jaya Nārāyaṇi Namo'stu Te''” is chanted four times. I don't know why it is repeated four times. Everything is to be uttered thrice but in case we make some unconscious mistake, a fourth time is added I suppose. It doesn't matter. Or some people interpret it four times to address each goal - ''Jaya Nārāyaṇi'' give me ''Dharma''. ''Jaya Nārāyaṇi'' give me ''Artha''. ''Jaya Nārāyaṇi'' give me ''Kāma''. ''Jaya Nārāyaṇi'' give me ''Mokṣha''. ''Mokṣha'' means – to make me free from ''Dharma, Artha, and Kāma''. That is called ''Mokṣha''. These are the three steps. You don't need a boat after you reached the other shore. With this we conclude this hymn and it is addressed to Holy Mother Sarada Devi. Why is it addressed? If you remember, because Sri Ramakrishna worshipped her when she was 18 years old at ''Dakshineshwar Kālī temple'' in his own room on ''Phalāhāriṇī Kālī Pūjā'' day and then at the end of the worship he did ''Stotram'' to the Divine Mother in the form of these three verses. Later on, when the Ramakrishna Mission was established these three verses have been incorporated as part of our daily ritual. This is how it has come and we are blessed to even chant and study it as it so profoundly meaningful. </big>

<big>The next ''Stotram'' is the fourth and final one of our daily hymns. It is a part of our four hymns: 1) ''Khaṇḍana Bhava Bandhana'', 2) ''Oṃ Hṛim Ritām'', 3) ''Sarvamaṅgala Māṅgalye'' and 4) ''Prakṛtiṁ Paramām''.</big>

'''''<big>Prakṛtiṁ Paramām</big>'''''

<big>''Swami Abhedanandaji'' was one of the greatest devotees of Holy Mother. He understood of course, by the grace of Thakur as well as Mother that our Holy Mother is really the Divine Mother. How do we know? There are many statements by Sri Ramakrishna's but there are two statements that emphasizes this fact. One statement that in this age, she is Saraswati born as the manifestation of ''Bagalāmukhī'' and she has come to give knowledge. In that context also he said Mother Saraswati is the most beautiful divine deity in the whole universe but lest people may look upon her as an object of enjoyment she came in this form where she is not very attractive. But if you look at the picture of Holy Mother closely, She is really beautiful. If this is the concealed form of the Holy Mother then you can imagine what might be the real form of Holy Mother! Sri Ramakrishna said “once when I was practicing Tantric disciplines I saw the form of Raja Rajeshwari she is the embodiment of all the beauty of the three worlds as it were and at the mere movement of her eye the whole universe comes into existence, is maintained and also destroyed. That is why in South India there are two important Divine Mother temples. One is ''Kāmākṣhī Devī'' Temple in Kanchipuram and the other is the ''Meenākṣhī Sundareśvara'' Temple in Madurai. Why do they have these peculiar names? If you know just a little bit of Sanskrit it can be very dangerous and the words can be misinterpreted. Does ''Kāmākṣhī'' means an eye full of desires? No! Here ''Kāmākṣhī'' means – Goddess with loving eyes who grants spiritual wisdom (''jñāna''), fulfills desires (''kāma''), and bestows liberation (''mokṣa''). Here ''kāma'' means - objects needed by her children so if any child wants something or whatever the child wants, She immediately grants by just looking she says “oh you want this? Alright, I will grant it to you”. That is why she is called ''Kāmākṣhī''. And why is she called ''Meenākṣhī''? ''Meena'' means fish. The eyes of a fish do not have an eyelid. That means 24 hours she is watching her children as to which child of mine really requires what thing etc. She is ready to grant it whether he is a devotee or not. A mother doesn't say a baby does not love me as a baby is not expected to love because the baby doesn't know how to express the love. But the baby knows who its mother is. As soon as the baby sees a stranger the baby goes on crying. The moment it perceives its mother, immediately the baby feels “I am at home, I am safe” etc. Today, we will just briefly discuss the first verse if this hymn.</big>

<big>Swami Abhedanandji composed this hymn. He went to Holy mother and chanted this hymn. Mother was highly pleased and blessed him. That is why this hymn has become one of the most important hymns. Going back a bit - I forgot to complete Sri Ramakrishna’s two statements. He made two important statements. One statement was that Mother is Saraswati herself in the form of ''Bagala Devi'' and the second statement is when he said “if anybody offends me he probably might be saved somehow but if anybody offends Mother, even Brahma, Vishnu, or Maheshwara cannot save such a person”. Who is saying this? Sri Ramakrishna himself! He is saying that if somebody offends him, it is okay as he might escape but if someone offends the Mother and if She becomes angry or annoyed, then there is nobody who can save him because that is the ''Shakti''.</big>

<big>The hymn starts like this:</big>

'''''<big>Prakṛtiṁ Paramām Abhayāṁ Varadāṁ</big>'''''

'''''<big>Nararūpadharāṁ Janatāpaharām |</big>'''''

'''''<big>Śaraṇāgatasevakatoṣakarīṁ</big>'''''

'''''<big>Praṇamāmi Parāṁ Jananīṁ Jagatām ||1||</big>'''''

<big>''Praṇamāmi'' - I salute ''Jananīṁ Jagatām'' - the Mother of the entire universe. who is the Mother of the entire universe? ''Paramām'' there is nobody higher than that so what is it? ''Paramām'' ''Prakṛti''. She is the Supreme ''Prakṛti''. And then - ''Abhayāṁ Varadāṁ'' she always in the form of ''Abhayā.'' We discussed already that ''Sṛṣhṭi'' is symbolic of ''Abhaya'' which means - do not fear. Only after ''Abhaya'' comes ''Varada.'' I am ok. Now, how can I be a happier person? This is the ''Varada.'' And whatever she grants as we discussed a number of times are only four - ''Dharma, Artha, Kāma'', and ultimately ''Mokṣha''. And to help, to take part in the ''Yuga Dharma'' along with the incarnation (Sri Ramakrishna) she also incarnated - that is ''Nara-rūpa-dhara''. Because, we can never understand Her greatness unless She becomes like an ordinary mother. The meaning of ''Nara-rūpa-dhara'' we will further explore in our next class. To set an example, to bestow her grace are the two purposes of her advent. To set an example to everybody, especially to women, Holy Mother's advent is most appropriate, timely and is the most needed ideal in this world nowadays. Why? We shall discuss in the next class.</big>

<big>''Jana-tāpa-harām'' - ''Jana'' means people, ''tāpa'' means ''Duḥkha'' (suffering, sorrow, or dissatisfaction), ''Kaṣhṭa'' (hardship, difficulty, or trouble). ''harām'' means - one who completely removes all the troubles and makes a person very happy. </big>

<big>''Śharaṇāgata-sevaka-toṣakarīṁ'' - ''toṣakarīṁ'' means one who is highly pleased - ''Śharaṇāgata-sevaka'' Sevaka does not mean attendant. Don't use that limited meaning you know. She had a few attendants taking care her and serving her like Gopaler Ma, Golap Ma, Yogin Ma, a few sadhus, a few servants etc. No! the word ''Sevaka'' doesn’t mean these people. Anybody who does worship, who repeats Her name and who prays to Her everyday – such a person is ''Sevaka''. There is a Sanskrit word, just I am giving a hint ''Bhaja Sevāyām'' – ''Bhaja'' means - whenever we do ''Bhajana'', we are all become ''Sevakās''. ''Sevāyām'' who can serve really Divine Mother? Can anybody serve the Divine Mother or is the Divine Mother is serving you? With our kind of service to the Divine Mother, She would have disappeared long ago.</big>

<big>''Praṇamāmi Parāṁ Jananīṁ Jagatām'' - anybody who takes refuge ''Śharaṇāgata'', that is the condition, then that is the greatest ''Sevā'' anybody can do. Funnily, you know one person was a writer and he was writing. Somebody came to see him, I think his wife or somebody and asked “how can I help you so that you can you can write better?” He said “the only service you can do is to get the hell out of here and that is the best service so I can continue writing”. Most of the time if we can get out of the Divine Mother's way - so that she can go on without any interruption from us, that is the greatest service anybody can render to the Divine Mother. ''Praṇamāmi Parāṁ Jananīṁ Jagatām'' - ultimately all salutations ''Sarva-deva-namaskāraḥ Keśavaṁ prati gacchati'' (salutations to all deities where ultimately reach ''Viṣhṇu'', the supreme reality). We have briefly discussed this first verse but we will discuss in more detail from the next class onwards.</big>

'''''<big>Oṃ Jananīm Sāradām Devīm Rāmakṛṣṇam Jagadgurum |</big>'''''

'''''<big>Pādapadme Tayoḥ Śritvā Praṇamāmi Muhurmuhuhu ||</big>'''''

[[Category:Sarva Mangala]]

Sarva Mangala Lecture 03 on 27-October-2019

2025-03-14T07:39:37Z

Pooniam: Corrected punctuation, grammar and clarity

== <big>Full Transcript (Corrected)</big> ==
<big>ॐ</big>

'''''<big>Oṃ Jananīm Sāradām Devīm Rāmakṛṣṇam Jagadgurum |</big>'''''

'''''<big>Pādapadme Tayoḥ Śritvā Praṇamāmi Muhurmuhuhu ||</big>'''''

<big>We are going to discuss the second verse of the ''Sarvamaṅgala Stotram''.</big>

'''''<big>Sṛṣhṭi Sthiti Vināśanaṁ Śakti Bhūte Sanātani |</big>'''''

'''''<big>Guṇāśraye Guṇamayi Nārāyaṇi Namo ‘stu Te ||2||</big>'''''

<big>This verse is also related to the first verse of ''Prakṛtiṁ Paramām Abhayāṁ Varadāṁ''. Swami Abhedānandaji embodied the meaning of this verse in his own way. Whenever we observe any object in this world, it implies that it must have a cause. And who is the cause of the entire universe? We usually call it “Mother” or ''Śhakti''. Without ''Śhakti'', there would be no creation, no preservation, and no destruction. ''Śhakti'' is what Sri Ramakrishna referred to as ''Brahma-yoni''. The female aspect is called ''Śhakti'', while the male aspect is called knowledge. Knowledge, by itself, can never become useful without the aid of ''Śhakti''. That is why, in the very first verse of the ''Saundarya-Laharī'', Śaṅkarāchārya says:</big>

'''''<big>Śivaḥ Śaktyā Yukto Yadi Bhavati Śaktaḥ Prabhavitum |</big>'''''

'''''<big>Na Cedevam Devo Na Khalu Kuśalaḥ Spanditumapi ||</big>'''''

<big>If ''Śhakti'' is not associated with ''Śhiva'', ''Śhiva'' will be unable to do anything. In humorous terms, it is said that ''Śhiva'' becomes ''Śhava'' (a corpse) without ''Śhivā''. The male aspect is called ''Śhiva'', while the female aspect is called ''Śhivā''. This reflects the idea of the motherliness of ''Śhakti''. Whenever we observe any object in this world, that object is an effect. Every effect must have a cause.</big>

<big>In this world, when we analyze any particular object, even an inert object must have a cause. For example, let us take a wooden chair. Is it a cause, or is it an effect? It is an effect. Thus, every object is an effect, and every effect must have a cause. Usually, three causes are posited. What are they? The first cause is called the material cause - the material out of which the object is formed. The second is called the intelligent cause - because without conceiving what the object should be, it is impossible for it to come into being. The third is called the instrumental cause - there must be an instrument to shape it. Thus, every object in this world must have these three causes: material, intelligent, and instrumental. I cited the example of a chair. Now, let us take a natural example, like a mountain. If we perceive a mountain, it must be an effect. If it is an effect, it must also have a cause. Is any mountain eternal? Did the Himalayas exist billions of years ago? No. Were there rivers billions of years ago? Were there forests? No. So, though they did not exist then, they must have a cause. What are these causes? Some natural forces. How do mountains form? The entire Earth is divided into tectonic plates. When two plates come too close, whatever is in between gets squeezed out—like toothpaste being pressed out of a tube. This is how mountains are still growing today. Just as mountains have a birth, they also have growth. Where there is birth and growth, there is change. Then, as they age, they eventually erode and die.</big>

<big>Take a desert, for instance. In the beginning, there were no natural deserts; all deserts were man-made. That is why it is said, “A place is a city for a thousand years and a desert for a thousand years.” Not literally a thousand years—more like a million years or so. Hence, everything in this universe must have the three causes. This is where ''Vedānta'' steps in and asserts that an effect must have not only a material cause but also an intelligent cause. Who is the intelligent cause of the mountains, rivers, and so on? Only God. That is what we call ''Brahma-yoni''. Now, let us consider another angle. In the case of a chair, a carpenter is required to make it. The carpenter is the intelligent cause. The wood is the material cause. To shape the chair, the carpenter must also use certain tools—such as a hammer, saw, planer, screwdriver, etc. These tools constitute the instrumental cause. At one time, human beings were thought to be the only tool-makers in the world. However, we now know that even ants make tools designing them perfectly for their survival. Ultimately, all living beings create tools for one purpose: survival. This is a profound idea. When we consider the whole world as a single entity, it too becomes an object. Since every object is an effect, it must have three causes. Before the world was created, it did not exist. To bring it into existence, there must have been an intelligent cause, a material cause, and an instrumental cause. Who is that? Only God. However, unlike in the case of a carpenter—where the carpenter, the wood, and the tools are distinct entities—in the case of God, there can be no such distinction. He is three in one and one in three. That is why He is called ''Abhinna-Nimitta-Upādāna-Kāraṇa''. This term is used in ''Vedānta'' to describe ''Brahman'' as the non-different (''abhinna'') material (''upādāna'') and efficient (''nimitta'') cause (''kāraṇa'') of the universe, meaning that ''Brahman'' is both the creator and the substance of creation.</big>

<big>Thus, God is a combination of all three causes: material, intelligent, and instrumental. That is what is being conveyed. Whatever we find in this world as an effect undergoes a process - it has a birth, exists in a particular form for a certain period, and then dissolves back into its material cause. Here is an important point we have discussed many times: whatever we see here has been born. But birth does not mean something entirely new has come into existence. Rather, what was in an unmanifested state becomes manifest, remains manifest for some time, and then returns to an unmanifested state again. This aligns with what scientists have discovered - matter cannot be created or destroyed; it can only be transformed. When energy transforms, it becomes matter. This is a profound idea to contemplate. ''Sṛṣṭi'' means the unmanifest becoming manifest. ''Sthiti'' refers to the maintenance of this manifestation. However, maintenance does not imply a static state—it means continuous change. Maintenance is always change. Consider maintaining a house: at first, it is clean, then it becomes dirty, and after some time, we clean it again. The cycle repeats. The absence of dirt is one state, the presence of dirt is another, and cleaning restores the previous state. Everything undergoes continuous transformation. Eventually, a time will come when it must return to its unmanifested state. Here is an important point: when we speak of the unmanifested state, we must understand that the ultimate cause of everything in this world is one. For example, the unmanifested state of a human being is the seed - the male seed and the female seed. So, we can say that a human being is the cause of another human being. Similarly, a male and female dog are the cause of puppies. At this level, the causes of different species appear distinct. But if we trace back further, what was a dog before? What was a human being before? What was a plant before? Ultimately, everything converges into a single common cause. Imagine an inverted triangle—this forms the basis of a very interesting concept.</big>

<big>Consider a triangle. Just for your information, when worshipping a male deity, we use ''Yantras -'' mystical diagrams used in ''Tāntrik'' traditions for meditation, ritual worship, and invoking divine energies. When we draw a triangle in this context, we observe that one point is at the top, with two points descending and uniting below. However, when worshipping a female deity, the triangle is inverted - the topmost point of the male triangle becomes the bottom, and the shape expands downward. What is the symbolism of this? In a regular (upright) triangle associated with a male deity, the topmost point represents the ''Bīja'' (seed). From this ''Bīja'', the universe manifests into millions, billions, and infinite varieties. This expansion is symbolized by the upright triangle. But when we analyze creation and trace it back to its source, we move in the opposite direction - asking, “What is the cause of this? And what is the cause of that?” This leads to the inverted triangle, as seen in the ''Yantra'' for a female deity. The process of manifestation ultimately converges into a single point of singularity, which is called ''Bindu'' in ''Tāntrik'' language. ''Bindu'' represents the point of origin, the seed of creation, and the concentrated essence of divine energy. It is often depicted as a dot in ''Yantras'' and symbolizes the union of ''Śhiva'' and ''Śhakti''. That is why most ''Chakras -'' or any mystical diagrams are composed of three or four primary geometric forms: triangles, squares, and circles. Almost all (''99%'') of them follow this pattern, each carrying a deep symbolic meaning. Those initiated into ''Tāntrik'' lore understand and implement ''Yantras'' accordingly. Now, you can understand ''Sṛṣhṭi'' (creation), ''Sthiti'' (preservation), and ''Vināśha'' (dissolution). All three originate from a single source - a single point, then expand into multiplicity and manifestation. After some time, they return to the source. This cyclical process is what is indicated here: ''Sṛṣhṭi, Sthiti, Vināśhanaṁ''. So, do not focus only on ''Vināśha'' (dissolution). The cycle of ''Sṛṣhṭi, Sthiti,'' and ''Vināśha'' is an ongoing, continuous process. Why should we contemplate this? Why not treat ''Sṛṣhṭi, Sthiti,'' and ''Vināśha'' as a one-time event? Because if we see it as a linear process, a fear arises -“Oh, ''Vināśha'' means I am going to die.” But no, you are not going to die. You will return again in a different form.</big>

<big>That is what Bhagavad Gita says:</big>

'''''<big>Avyaktādīni Bhūtāni Vyakta-Madhyāni Bhārata |</big>'''''

'''''<big>Avyakta-Nidhanānyeva Tatra Kā Paridevanā ||</big>'''''

<big>- ''Bhagavad Gītā (2-28)''</big>

<big>Every being in this world was, in the beginning, in a state of non-manifestation—''Vyakta-Madhyāni''. After some time, they become manifested, meaning they become objects of our experience. Then, after some time again, they return to an unmanifested state. This is a continuous process. However, there is no absolute destruction, nor is there a completely new creation. That is why ''Sṛṣhṭi'' is said to be ''Anādi'' - beginningless. Beginningless means eternal, and eternity can belong only to one being, which is called God. When God is perceived as inactive, He is called ''Brahman''. When ''Brahman'' is perceived as active, it is called ''Śhakti''.</big>

<big>Mother ''Kālī'' represents ''Mahākāla.'' She is ''Brahman''. At the same time, She also represents ''Śhakti''. This is why Mother ''Kālī'' is depicted with four hands: one hand represents ''Abhaya'' (protection), another represents ''Vara'' (blessing), another represents ''Laya'' (dissolution), and another represents ''Sṛṣhṭi'' (creation). These symbolize ''Sṛṣhṭi'' (creation), ''Sthiti'' (preservation), and ''Laya'' (dissolution)—a continuous cycle that goes on indefinitely. Now, a small doubt may arise: if this cycle is ongoing, then what about spiritual liberation? Suppose a person engages in deep spiritual practice and ultimately attains complete release -''Jīvanmukti''. Will he come back again? If this process is eternal, how do we know we will not return? This question is answered in two ways. Only those who lack true knowledge will return. It is like a person who goes to sleep and wakes up again in the same state. However, just as when a person dies, they are never seen again in exactly the same form, similarly, the return is never identical. If ''Sṛṣhṭi, Sthiti'', and ''Laya'' were absolutely real, it would give rise to a fear. But what if this process is like a movie? In cinema, an actor like N.T. Rama Rao has died multiple times on screen, yet he continues to exist. In the same way, we have been born billions of times and have died billions of times. Then what is ''Mukti''? ''Prakṛti'' (nature) constantly changes its form, but ''Ātman,'' our true Self remains unchanged. This is the ultimate truth. That is why two answers are given to this question. This is a fact of life. That is why there are two answers.</big>

<big>The first answer is according to ''Dvaita'': ''Sṛṣhṭi, Sthiti'', and ''Laya'' are all real, and ''Mukti'' is also real. Once someone attains ''Mukti'', they do not return. ''Advaita Vedānta'', on the other hand, asserts that ''Sṛṣhṭi'' never actually happened - it is only ''Brahman'' appearing within the mind. Therefore, ''Sādhana'' is a ''Bhrama'' (''Bhrama'' meaning illusion, delusion, confusion, mistaken perception, or ignorance that leads to misidentification of the self). In this view, ''Siddhi'' is a ''Bhrama'', bondage is a ''Bhrama'', and even liberation is a ''Bhrama''. However, one should not merely accept this intellectually because we do not directly perceive this truth. What we do know is that we feel bound. How do we know this? What is the proof? The very fact that you are attending my ''Gītā'' class is proof that you believe you are bound.</big>

<big>''Question from the Audience:'' Where does ''Jīvanmuktas'' go?</big>

<big>''Answer:'' Your question is redundant. If you understand that a ''Jīvanmukta'' was never born, then where is the question of him going anywhere? Do you see what I mean? If you truly accept that statement, you cannot say he was ever born. Only that which is born can go away. It is like mistaking a rope for a snake in the dark. When a light is brought in, the snake disappears. But did the snake merge with the rope? No, because it was never there in the first place. Actually, the real question is: Can the unmanifested problem remain unmanifested? But why call it a problem at all? The word "problem" is misplaced here. Anything unmanifested exists only in relation to the manifested. If you say "black," it is only meaningful in contrast to "white." If you say "manifested," then you must have the concept of "unmanifested." Likewise, if you conceive of the unmanifested, then the manifested also exists for you. According to ''Advaita'', nobody is ever born. It is like a dream. Every night, in your dream, you experience people coming and doing various things. But upon waking, what do you realize? That nothing actually happened—you were simply lying in bed, asleep. This is the ''Advaitic'' perspective. But for us, at this moment, it remains theoretical. Let us not dwell on it too much, because we are still bound and seeking liberation. If we sincerely strive, by God's grace, we will attain complete liberation. Keep that in mind. Now, let us return to the discussion. ''Sṛṣhṭi, Sthiti,'' and ''Vināśha'' are happening continuously, every millisecond. Do not think of this process only in terms of human beings. It applies to bacteria, viruses, the cells in our body, everything. It is an unceasing cycle. ''Ananta-Koṭi-Brahmāṇḍa'' means that ''Ananta-Koṭi Sṛṣhṭi, Ananta-Koṭi Sthiti,'' and ''Ananta-Koṭi Laya'' is going on and on. And it will go on because whatever is ''Anādi'' (beginningless), it must also be ''Ananta'' (endless).</big>

<big>I hope you are able to follow this concept. Let me give you an example. Once, ''Sri Ramakrishna'' was walking along the banks of the ''Gaṅgā'' when he suddenly saw an extraordinarily beautiful woman emerge from the river. As he observed, it was as if all the beauty in the world had been concentrated and embodied in her form. All of this happened in the blink of an eye. In an instant, he saw her with a child, the child growing rapidly before his eyes, like the accelerated time-lapse sequences in cinema, where a tiny seed sprouts and becomes a towering tree within moments. The woman gave birth to the most exquisite child, embodying all loveliness and sweetness. She played with the child, nursed it, and became the very essence of motherhood, not merely by giving birth but by pouring her entire being into the child with boundless love and care. Then, in the next moment, she took on a ferocious form and suddenly, she took the very child she had nurtured and placed it into her mouth. Just as Arjuna saw in the ''Vishvarūpa Darśhana Yoga'' of the ''Bhagavad Gītā'' (Chapter 11), where ''Bhīṣhma, Droṇa'', and countless warriors were being devoured by the cosmic form of the Lord.</big>

'''''<big>Lelihyase Grasamānaḥ Samantāl</big>'''''

'''''<big>Lokān Samagrān Vadanair Jvaladbhiḥ</big>'''''

'''''<big>Tejobhir Āpūrya Jagat Samagraṁ</big>'''''

'''<big>''Bhāsas Tavogrāḥ Pratapanti Viṣhṇo'' </big>'''

''<big>- Bhagavad Gītā (11-30)</big>''

<big>She continued chewing, swallowed the child, and slowly re-entered the ''Gaṅgā'', disappearing into its depths. What was this vision about? ''Sṛṣṭi, Sthiti,'' and ''Laya -'' creation, preservation, and dissolution. If taken literally, such an event would seem shocking and painful. But what did ''Sri Ramakrishna'' do? He remained undisturbed, for he understood the deeper truth. The child had emerged from the Mother, and in time, the child returned to the Mother. This is an eternal process, unfolding endlessly. This is the meaning of ''Sṛṣṭi Sthiti Vināśanam Śhakti Bhūte. W''ithout ''Śhakti'', nothing is possible. This universal, all-encompassing ''Śhakti'' is the Divine Mother herself. That is why ''Sri Ramakrishna’s'' teachings are so profound.</big>

<big>There are only two realities in life: ''Brahman'' and ''Śhakti''. But why is this so? Actually, they are not two realities. When we have a mind, we perceive Brahman as Shakti and when we don't have a mind, we ourselves know that we are Brahman. So these are not two different realities but one reality appearing as two or reflecting as two in our mind. This is the most marvellous thing we have to understand. ''Śhakti Bhūte'' ''Sanātani Guṇāśhraye Guṇamayī Nārāyaṇi Namostute. Sanātani'' and how does she do it? ''Guṇāśhraye'' - She is the repository, the foundation, the platform, of the three ''Gunas''. What is the Divine Mother? Three Gunas. What are the Gunas? ''Sattva, Rajas'' and ''Tamas''. When we are talking about ''Guṇas'', we are talking about two ideas. We have to keep that in mind. What are the two ideas? ''Sattva, Rajas'' and ''Tamas'' are the ''Mūlakāraṇa'' the ''"root cause" or "''fundamental cause''"'' or the foundational cause. But when we are talking casually and say things such as: “This is sweet, this is beautiful, this is ugly, this person is a very ''Dhārmic'' person, this person is ''Adhārmic'', this person is strong, this person is weak, this person is intelligent, this person is very dull. Any number of these manifestations – who do they belonging to? A combination of this ''Sattva, Rajas and Tamas''. These two ideas: the ''Mūla-Guṇas'' and the manifested ''Guṇas''. The foundational ''Guṇas'' are called ''Sattva, Rajas'' and ''Tamas''. And the manifested qualities are called all our other qualities. Good and bad both. Quality doesn't mean only good qualities. It includes both good and bad. Everything that we experience in this world, that is the one. So how does it work here? ''Guṇāśhraye'' - She manifests as infinite varieties of beings. And every being is a manifestation of ''Guṇā''. Then ''Guṇamayī'' - She is not only ''Guṇa- āśhraya'' - ''Āśhraya'' means the original material from which everything else comes. ''Guṇamayī'' And She is also, Herself ''Triguṇamayī.'' You can't even contemplate, the Divine Mother or, ''Saguna Brahma''. That is why is it called? ''Sa-Guṇa Brahma'' which means it is along with ''Guṇas''. Here ''Saguṇa Brahma'' means what? Both.</big>

<big>The ''Mūlakāraṇa'' - ''Strī'' and also the manifested qualities of the ''Mūlakāraṇa - Sattva, Rajas'' and ''Tamas''. What are the manifested causes? ''Sṛṣṭi, Sthiti'' and ''Laya''. ''Sṛṣṭi Sthiti Vināśanaṁ Śhakti Bhūte Sanātani Guṇāśhraye Guṇamayī Nārāyaṇi Namostute. Sanātani'' means, the ancient one. Ancient doesn't mean old. Ancient means eternal. There is one word - ''Purāṇa'' as in ''Bhāgavata Purāṇa.'' What is the meaning of Purana? ''Purā'pi Navā''. It means "Ancient, yet ever new." Even though it is old it is still new. Why? How can we say that something old is new? I will give two examples. Food such as rice. Since how long have you been eating rice? Ever since you were born? No. Before you were born also you have been consuming rice. You were born out of what? Only this. You understand now this beautiful concept. ''Purā''. But today, If I don't eat rice, what happens? You die. The same rice (food) - same means not that 50 years old rice. What it means is now the same rice in a new form, I have to go on eating. You are what you eat. So, if you are eating, rice or Idli and Dosa, what would you become? Idli Dosa? And that is why, when a tiger etc., Look at 5-6 of us, they will look, which is Masala Dosa, which is tasteless steamed Idlis suitable for convalescent people. Yes. This is the manifestation of the ''Prakṛti''. That is why it is called ''Purāṇa''. This is the ordinary meaning. But ''Purāṇa'' such as ''Bhāgavata Purāṇa'' etc., are ancient eternal ''Vedic'' truths put in the form of stories or illustrations for ordinary people. That is called ''Purāṇa''. Anybody who requires spiritual food, 50 billion years ago if somebody required spiritual food – the ''Purāṇa'' provides. Now do we require the same food or different food? Are we going to go to a different God or same God? Therefore, we need the same truth. Truth never changes. That is why ''Purāṇa'' is valuable for all times. That is the beauty.</big>

<big>But in which way you can change your practice? That is why it is said “Eternal values for a changing society”. For example, when we are children, the spiritual practice should be in one particular format. We go to the shrine room, and we sit along with parents and at the end we are looking at all the time at ''Prasādam'' - we are meditating upon ''Prasādam''. And that is the appropriate thing to do for us as children. But if an adult also is going on looking at ''Prasādam'' that is not a very good thing. And that is why in temples when ''Anna Bhog'' (food offering to God) ''Prasādam'' is given, the temple shrine doors are closed. Have you noticed? In Belur Math and other places they completely close the shrine doors. It is a very interesting fact. Why do they close? Because this is for the benefit of Moustached children. Because when they see such first-class food, naturally temptation comes. Now another doubt may come. You may not know it. I am creating the doubt. The pujari is there. He is seeing the food offered. That is why in Belur Math you know what they do? Since the ''Pūjārī'' has to work very hard whatever is offered to Thakur, an abundant quantity is given to the ''Pūjārī'' so that he will not feel tempted. Supposing after offering it is taken away for the senior citizens and not to the ''Pūjārī'' what he will do? He has a choice. Before offering the food itself, he will take his portion. Or after offering before anybody can take it away, he will keep aside his own portion. It is a very psychological treatment. That's why ''Pūjārīs'' have to be well fed. Then they will become really ''Pūjārīs.'' Real pujari, ''Pūja-arī'' (''arī'' means enemy – one who is an enemy of ''Pūja''s). Most ''Pūjārīs'' instead of devoting themselves to God, they will be devoting themselves to rich people who construct the temples and employ ''Pūjārīs''. They don't pay adequately. Naturally, he also is a human being. He goes on looking at the devotees to see “how much can I squeeze from these devotees?” If you want proof of what I am talking about, you attend any temple and every time you visit you offer one thousand rupees and put it in the ''Ārātī'' plate. And after two-three times he will look at you and then he is fixated and thinks “this is a very good milch cow”. And next time when you visit, you will be the first one to receive the ''Ārātī'' and then best ''Prasādam'' and even best garland also will be given to you. Hence we should not criticize them. Because actually, it is we who are at fault. We have created them. We have not looked after them. That is the problem we are facing.</big>

<big>Anyway, coming back to the hymn, ''Sṛṣṭi Sthiti Vināśanaṁ Śhakti Bhūte Sanātani Guṇāśhraye Guṇamayī Nārāyaṇi Namostute''. ''Sanātani'' means the ancient one. ''Guṇāśhraye Guṇamayī Nārāyaṇi Namostute''. This ''stuti'' occurs in ''Markandeya Purāṇa''. This is supposed to be extolling the greatness of ''Devī.'' ''Devī'' means ''Kālī'', ''Pārvatī'', ''Durgā'', etc. But here you notice, ''Nārāyaṇi''. ''Nārāyaṇi'' belongs to ''Vaiṣhṇava Sampradāya'' or ''Śhākta Sampradāya''? Then they don't have the precedence. She is called ''Kaumārī''. She is called ''Nārāyaṇi''. She is called ''Durgā''. She is called ''Chaṇḍikā'' or any number of things. In the third chapter, ''Śhumbha-Niśhumbha Yuddha'', ''Śhumbha'' accuses Mother as - “''Yāti Māninī''”, he says to the Mother - you are shameless one. Why are you calling me names? I am one fighting with you and you are fighting with the help of all these ''Śhaktis''. Then She says “O foolish fellow, there are no different Goddesses other than me. Look, and they all merged in her. Previously, they were manifesting outside her. Now, all of them are manifesting from within her. You fellow! she said – wait, ''Madhu Yāvat Pibāmyahaṃ'' - until I take one glass or one or two glasses of the elixir, then I will get tremendous strength. As soon as she took it, She went and simply finished the fellow. This word ''Nārāyaṇi'' comes in all the three verses. Not only that, at the end, how many times do we sing? Four times. ''Jaya'' ''Nārāyaṇi''. Victory to ''Nārāyaṇi''.</big>

<big>Now we come to the third verse:</big>

'''''<big>Śharaṇāgata Dīnārta Paritrāṇa Parāyaṇe |</big>'''''

'''''<big>Sarvasyārti Hare Devi Nārāyaṇi Namo'stu Te ||3||</big>'''''

<big>''Śharaṇa āgata Dīna ārta''. People are categorized into two categories. But according to Bhagavad Gita, there are four categories. However, we always start with ''Dīnā'' which means a person who is helpless. That's why we sing - ''Tasmāt tvam-eva śaraṇam, mama dīna-bandho. Śharaṇāgata -'' Ultimately, after we exhaust all the energy, intelligence that we have, we find we cannot solve even the simplest problem in this world. But until we do that, it is not possible for us to surrender ourselves to God. After trying all these things, we know that there is no other go, there is no other choice. Like ''Gajendra Mokṣha'' (''Gajendra Mokṣa is one of the most famous stories in the Bhāgavata Purāṇa (Canto 8, Chapter 3). It describes how Gajendra, the king of elephants, was freed from suffering and attained liberation (mokṣa) by the grace of Bhagavān Viṣhṇu''). What did he do initially? He fought with all his strength. But ultimately, he had to give way. Then he said – “Oh ''Nārāyaṇa'', please come and help me. And then ''Nārāyaṇa'' comes. Was he not calling ''Nārāyaṇa'' earlier? He was calling ''Nārāyaṇa''. But ''Nārāyaṇa'' was not coming because, like the saint who was walking, and then he unconsciously trod upon the washed cloths of the dhobi put our for drying. Then the washerman got angry and they took up sticks to beat him up. Suddenly the devotee came to his senses and he also took up some brick to defend himself. Narayana was about to come and save him. Then he saw his devotee took up a brick and he said - if you are capable of protecting yourself, where is the need for me to come? And he went back smiling. So long as we think, even in the depths of our unconscious that we are able to do something ourselves, ''Śharaṇāgati'' will not come. So, in the end, when all ''Puruṣha prayatna'' - self effort fails, then dawns the helplessness. Such a person is called ''Dīna''. And he is also called ''ārta''. What do they do? ''Śharaṇāgata''. They take refuge ultimately in God. How does Mother respond? Will She say “Hmm, you fellow, I was waiting for you to call upon me. You never called upon me. And now at last because you are helpless, you are calling upon me so I will not come!” No! She is ever ready to hear the call of Her children, whatever be the condition, happy, unhappy, proud, not proud. Everyone is her children.</big>

<big>''Ravanasura'' was her child. ''Hiranyakashipu, Hiranyaksha, Kamsa'', who? And all these demons ''Madhu'' and ''Kaitaba,'' ''Mahishasura, Shumba and Nishumba'', who are they? Mother's children only. So, she cannot abandon them in the end. That is what Holy Mother said even to whom we call bad monks. You know that story? Holy Mother initiated one ''Sanyasi''. And he was living in Udbhodan (Mother’s House) along with Mother. One day Sarath Maharaj came and said – “Mother, you please tell this child of yours (means that initiated Sanyasi) to please listen to me or at least obey Swami Brahmananda, who was the president of the whole order. Mother laughed and said, “my son, I am his Guru and he doesn't even listen to me, not to speak of Swami Brahmananda and you. I told him many times but he is not listening”. And that Sadhu was staying, nobody could do anything. You know, their policy was not to throw them out. After all, he was Mother's child. And Mother can never say, get out. Mother never said one word to him. She didn’t say – “you are not leading an obedient life, you go away”. Not a single word. And then Mother used to watch, that was her habit, to watch how the children are taking food. With thousand eyes, she was watching which child likes which particular type of food. And she will instruct the server, to that child, you give that one more. To the other child, you give the other one which he liked very much. Even without being told. She could never say, get out. How can the Divine Mother make anybody get out? Where will they go? Wherever they go, they will be in Her only. So, one day the monk came of his own accord and he bid goodbye to Mother. Then Mother was looking with such sad eyes, tears were coming. What did She say? You all know what She said - “My child, do not forget that you have a Mother. I am always behind you. Be fearless. Whether you are in the order or outside the order, I am not going to abandon you. Even if the whole world abandons you, I cannot abandon you”. With that assurance, even though he was not in a listening mood, he made ''Praṇāms'' and went away.</big>

<big>''Śharaṇāgata Dīnārta Paritrāṇa Parāyaṇe - Parāyaṇa'' – this word ''Parāyaṇa'' is a most powerful word. ''Parāyaṇa'' means “this is the only goal of my life”. What is it? ''Paritrāṇa''. ''Paritrāṇa'' means to save, to protect, to support, to help, to make people more knowledgeable, healthy, wealthy, etc. ''Śharaṇāgata''. But they have to take her help by completely relying upon her. That act of completely relying upon Her and not relying upon anything else is called ''Śharaṇāgati.'' ''Rāmānujācārya'' was a teacher of this ''Paritrāṇa Parāyaṇa'' or ''Śharaṇāgati''. That is called ''Prapanna.'' This is a very special part of ''Vaiṣṇavīsm''. What is ''Prapanna''? There are so many people capable of doing Japa, Tapa, meditation, pilgrimage, etc. But ultimately there are some people who say - we are not learned, we don't know what is sadhana, but we just depend upon you. This is called ''Prapanna Mārga''. And ''Rāmānujācārya'' was one of the greatest. He embodied the conditions to be fulfilled and I think we discussed about it. Six qualities or six conditions have to be fulfilled. What is the first condition? ''1) Anukūlasya Saṅkalpaḥ 2) Pratikūlasya Varjanam 3) Rakṣisyasi Iti Viśvāsaḥ 4) Goptrtva Varanam 5) Ātmanikṣepa and lastly 6) Kārpaṇye - Iti Śadvidhā Śaraṇāgatiḥ''</big>

<big>I have already discussed about this in detail. Go back to that talk and revise. I am not going to discuss in detail again. What is the first thing? I take a vow that I will do only what pleases the Lord. This is called ''Anukūlasya Saṅkalpaḥ''. ''Bhagavad-kṛpā-anukūlasya kāryāṇyeva mayā kartavyam'' which means - I have no other duty excepting to do those things by doing which I am going to please you. Whether world is pleased or not, you are going to be pleased. What does that mean? That means, O Lord, whatever you asked me to do I shall follow that only. What did the Lord ask me to do? His teachings of ''Shastras'', teaching of the Gospel, teaching of Swami Vivekananda, Holy Mother, etc. What is Holy Mother's teaching? - “Do not find fault with others. Find your own faults. No one is a stranger and make the whole world your own”. If we don't follow these things then we are not devotees of the Divine Mother. We are followers of the devil. </big>

<big>''Pratikūlasya Varjanam'' - similarly, I will never do consciously whatever displeases you. That is ''Pratikūlasya.'' Then only comes that understanding that there is no one in this world who can help me. That is the meaning of ''Nirjana''. ''Jana'' means people. ''Nirjana'' means nobody in this world can really do anything. We are under the delusion that my wife does, my husband does, my father does, my children does etc. That is not true. They could probably provide you a little bit of food etc. But they can't digest for you. They can't sleep for you. They can't suffer for your disease. Everything has to be done by ourselves. They are not born with you. They can't also die with you. This is the simple truth. And to realize this fact you don't need scriptures. We know it by day-to-day experience. ''Anubhava'' (experience) is more than enough. So, only the Lord can help me. That ultimate faith only in the Lord as the last resort is called third characteristic ''Rakṣisyasi Iti Viśvāsaḥ'' of ''Śharaṇāgati''. Then if that is fulfilled, what is the next? ''Goptrtva Varanam'' – this means to feel “I don't want anybody else, I only want God”. Then the next one is ''Ātmanikṣepa'' which means - to transfer all your responsibilities to God. Place all your responsibilities at His feet and say, O Lord, I belong to You. The whole world belongs to You and You look after it. And what is the last characteristic? ''Kārpaṇye'' - means humility. You realize that “all these five characteristics have been fulfilled by me only because of God’s grace, or else I would never have been able to even understand the matter”.</big>

<big>And when we fulfil all these six qualities it is ''Paritrāṇa Parāyaṇe''. The Divine Mother will come to our rescue. ''Sarvasyārti Hare Devi Nārāyaṇi ''' -''' Sarvasya'' means everybody is Her child. Therefore, ''Sarvasya Ārti''. ''Ārti'' means distress. It is not ''Ārātī'' that we do at seven o'clock in the evening. Some people pronounce what we call ''Ārātī'' as ''Ārti''. That is a wrong pronunciation. ''Ārātī'' means vesper service. ''Ārti'' means distress. ''Sarvasya Ārti Hare Devi''. You alone and nobody else can take away my ''Ārti''. This ''Ārti'' or distress has four steps. Every ''Ārti'' in this world, and everbody’s ''Ārti'' even mosquitoe’s ''Ārti'' or anybody else’s has four steps and each step is a progress towards the Mother. What is the first one? ''Ārta'' - Man or any creature in distress. What is the second? ''Arthārthī'' - I am not in distress but I have unfulfilled desires. This is called ''Arthārthī''. After sometime we find ''nissāraḥ'' - the worthlessness of anything but I am longing for a stable platform upon which I can really rest. Then comes the inquiry. ''Jigñāsa'' - What is it that can give me whatever I am seeking? ''Jigñāsa -'' a deep unquenchable desire to know what is truth and how to attain that truth is called ''Jigñāsa''. And the last ''Ārti'' is ''Jñānī''. Who can give the ''Jñāna''? Because only ''Jñānī'' can give ''Jñāna''. Who can give money? Only a person who has got money. Who can give happiness? Only a person who is happy. Who can give peace? Only a person who has got peace. Therefore, the Divine Mother alone can fulfil the ''Ārti'' of everybody. She is already doing it whether we acknowledge it or not.</big>

<big>That is what Swami Akhandanandaji, (whose teaching I posted yesterday or today I don't remember), that in the form of the sun and moon, He provides the ''Āhāra'' (food) for you externally. Okay you may eat this or drink this but who is going to convert it into useful things? Only God. God from outside manifests in the form of the sun and the moon. God inside transforms this whatever is ingested or eaten in the form of energy through ''Jaṭharāgni'' (the digestive fire in which governs digestion, metabolism, and the assimilation of food). ''Jaṭharāgni'' is called ''Vaiśhvānara Agni''.</big>

'''''<big>Ahaṁ Vaiśvānaro Bhūtvā Prāṇināṁ Deham Āśritaḥ</big>'''''

'''''<big>Prāṇāpāna-Samāyuktaḥ Pacāmy Annaṁ Caturvidham</big>'''''

''<big> - Bhagavad Gītā (15-14)</big>''

<big>Meaning: "I, having become the ''Vaiśhvānara'' fire, abide in the bodies of living beings. Being associated with ''prāṇa'' and ''apāna'', I digest the four kinds of food." Here, Śrī Kṛṣṇa explains that He manifests as ''Vaiśvānara Agni'', the digestive fire that sustains all beings.</big>

<big>Then, at the end of the three verses, “''Jaya Nārāyaṇi Namo'stu Te''” is chanted four times. I don't know why it is repeated four times. Everything is to be uttered thrice but in case we make some unconscious mistake, a fourth time is added I suppose. It doesn't matter. Or some people interpret it four times to address each goal - ''Jaya Nārāyaṇi'' give me ''Dharma''. ''Jaya Nārāyaṇi'' give me ''Artha''. ''Jaya Nārāyaṇi'' give me ''Kāma''. ''Jaya Nārāyaṇi'' give me ''Mokṣha''. ''Mokṣha'' means – to make me free from ''Dharma, Artha, and Kāma''. That is called ''Mokṣha''. These are the three steps. You don't need a boat after you reached the other shore. With this we conclude this hymn and it is addressed to Holy Mother Sarada Devi. Why is it addressed? If you remember, because Sri Ramakrishna worshipped her when she was 18 years old at ''Dakshineshwar Kālī temple'' in his own room on ''Phalāhāriṇī Kālī Pūjā'' day and then at the end of the worship he did ''Stotram'' to the Divine Mother in the form of these three verses. Later on, when the Ramakrishna Mission was established these three verses have been incorporated as part of our daily ritual. This is how it has come and we are blessed to even chant and study it as it so profoundly meaningful. </big>

<big>The next ''Stotram'' is the fourth and final one of our daily hymns. It is a part of our four hymns: 1) ''Khaṇḍana Bhava Bandhana'', 2) ''Oṃ Hṛim Ritām'', 3) ''Sarvamaṅgala Māṅgalye'' and 4) ''Prakṛtiṁ Paramām''.</big>

'''''<big>Prakṛtiṁ Paramām</big>'''''

<big>''Swami Abhedanandaji'' was one of the greatest devotees of Holy Mother. He understood of course, by the grace of Thakur as well as Mother that our Holy Mother is really the Divine Mother. How do we know? There are many statements by Sri Ramakrishna's but there are two statements that emphasizes this fact. One statement that in this age, she is Saraswati born as the manifestation of ''Bagalāmukhī'' and she has come to give knowledge. In that context also he said Mother Saraswati is the most beautiful divine deity in the whole universe but lest people may look upon her as an object of enjoyment she came in this form where she is not very attractive. But if you look at the picture of Holy Mother closely, She is really beautiful. If this is the concealed form of the Holy Mother then you can imagine what might be the real form of Holy Mother! Sri Ramakrishna said “once when I was practicing Tantric disciplines I saw the form of Raja Rajeshwari she is the embodiment of all the beauty of the three worlds as it were and at the mere movement of her eye the whole universe comes into existence, is maintained and also destroyed. That is why in South India there are two important Divine Mother temples. One is ''Kāmākṣhī Devī'' Temple in Kanchipuram and the other is the ''Meenākṣhī Sundareśvara'' Temple in Madurai. Why do they have these peculiar names? If you know just a little bit of Sanskrit it can be very dangerous and the words can be misinterpreted. Does ''Kāmākṣhī'' means an eye full of desires? No! Here ''Kāmākṣhī'' means – Goddess with loving eyes who grants spiritual wisdom (''jñāna''), fulfills desires (''kāma''), and bestows liberation (''mokṣa''). Here ''kāma'' means - objects needed by her children so if any child wants something or whatever the child wants, She immediately grants by just looking she says “oh you want this? Alright, I will grant it to you”. That is why she is called ''Kāmākṣhī''. And why is she called ''Meenākṣhī''? ''Meena'' means fish. The eyes of a fish do not have an eyelid. That means 24 hours she is watching her children as to which child of mine really requires what thing etc. She is ready to grant it whether he is a devotee or not. A mother doesn't say a baby does not love me as a baby is not expected to love because the baby doesn't know how to express the love. But the baby knows who its mother is. As soon as the baby sees a stranger the baby goes on crying. The moment it perceives its mother, immediately the baby feels “I am at home, I am safe” etc. Today, we will just briefly discuss the first verse if this hymn.</big>

<big>Swami Abhedanandji composed this hymn. He went to Holy mother and chanted this hymn. Mother was highly pleased and blessed him. That is why this hymn has become one of the most important hymns. Going back a bit - I forgot to complete Sri Ramakrishna’s two statements. He made two important statements. One statement was that Mother is Saraswati herself in the form of ''Bagala Devi'' and the second statement is when he said “if anybody offends me he probably might be saved somehow but if anybody offends Mother, even Brahma, Vishnu, or Maheshwara cannot save such a person”. Who is saying this? Sri Ramakrishna himself! He is saying that if somebody offends him, it is okay as he might escape but if someone offends the Mother and if She becomes angry or annoyed, then there is nobody who can save him because that is the ''Shakti''.</big>

<big>The hymn starts like this:</big>

'''''<big>Prakṛtiṁ Paramām Abhayāṁ Varadāṁ</big>'''''

'''''<big>Nararūpadharāṁ Janatāpaharām |</big>'''''

'''''<big>Śaraṇāgatasevakatoṣakarīṁ</big>'''''

'''''<big>Praṇamāmi Parāṁ Jananīṁ Jagatām ||1||</big>'''''

<big>''Praṇamāmi'' - I salute ''Jananīṁ Jagatām'' - the Mother of the entire universe. who is the Mother of the entire universe? ''Paramām'' there is nobody higher than that so what is it? ''Paramām'' ''Prakṛti''. She is the Supreme ''Prakṛti''. And then - ''Abhayāṁ Varadāṁ'' she always in the form of ''Abhayā.'' We discussed already that ''Sṛṣhṭi'' is symbolic of ''Abhaya'' which means - do not fear. Only after ''Abhaya'' comes ''Varada.'' I am ok. Now, how can I be a happier person? This is the ''Varada.'' And whatever she grants as we discussed a number of times are only four - ''Dharma, Artha, Kāma'', and ultimately ''Mokṣha''. And to help, to take part in the ''Yuga Dharma'' along with the incarnation (Sri Ramakrishna) she also incarnated - that is ''Nara-rūpa-dhara''. Because, we can never understand Her greatness unless She becomes like an ordinary mother. The meaning of ''Nara-rūpa-dhara'' we will further explore in our next class. To set an example, to bestow her grace are the two purposes of her advent. To set an example to everybody, especially to women, Holy Mother's advent is most appropriate, timely and is the most needed ideal in this world nowadays. Why? We shall discuss in the next class.</big>

<big>''Jana-tāpa-harām'' - ''Jana'' means people, ''tāpa'' means ''Duḥkha'' (suffering, sorrow, or dissatisfaction), ''Kaṣhṭa'' (hardship, difficulty, or trouble). ''harām'' means - one who completely removes all the troubles and makes a person very happy. </big>

<big>''Śharaṇāgata-sevaka-toṣakarīṁ'' - ''toṣakarīṁ'' means one who is highly pleased - ''Śharaṇāgata-sevaka'' Sevaka does not mean attendant. Don't use that limited meaning you know. She had a few attendants taking care her and serving her like Gopaler Ma, Golap Ma, Yogin Ma, a few sadhus, a few servants etc. No! the word ''Sevaka'' doesn’t mean these people. Anybody who does worship, who repeats Her name and who prays to Her everyday – such a person is ''Sevaka''. There is a Sanskrit word, just I am giving a hint ''Bhaja Sevāyām'' – ''Bhaja'' means - whenever we do ''Bhajana'', we are all become ''Sevakās''. ''Sevāyām'' who can serve really Divine Mother? Can anybody serve the Divine Mother or is the Divine Mother is serving you? With our kind of service to the Divine Mother, She would have disappeared long ago.</big>

<big>''Praṇamāmi Parāṁ Jananīṁ Jagatām'' - anybody who takes refuge ''Śharaṇāgata'', that is the condition, then that is the greatest ''Sevā'' anybody can do. Funnily, you know one person was a writer and he was writing. Somebody came to see him, I think his wife or somebody and asked “how can I help you so that you can you can write better?” He said “the only service you can do is to get the hell out of here and that is the best service so I can continue writing”. Most of the time if we can get out of the Divine Mother's way - so that she can go on without any interruption from us, that is the greatest service anybody can render to the Divine Mother. ''Praṇamāmi Parāṁ Jananīṁ Jagatām'' - ultimately all salutations ''Sarva-deva-namaskāraḥ Keśavaṁ prati gacchati'' (salutations to all deities where ultimately reach ''Viṣhṇu'', the supreme reality). We have briefly discussed this first verse but we will discuss in more detail from the next class onwards.</big>

'''''<big>Oṃ Jananīm Sāradām Devīm Rāmakṛṣṇam Jagadgurum |</big>'''''

'''''<big>Pādapadme Tayoḥ Śritvā Praṇamāmi Muhurmuhuhu ||</big>'''''

[[Category:Sarva Mangala]]

Sarva Mangala Lecture 02 on 20-October-2019

2025-02-04T07:47:39Z

Pooniam: Corrected punctuation, grammar and clarity

== <big>Full Transcript (Corrected)</big> ==
<big>ॐ</big>

'''<big>जननीम् सारदाम् देविम् रामकृष्णं जगद्गुरुम् ।</big>'''

'''<big>पादपद्मे तयोः श्रित्वा प्रणमामि मुहरमुहुहु ।।</big>'''

'''''<big>Oṃ Jananīm Sāradām Devīm Rāmakṛṣṇam Jagadgurum |</big>'''''

'''''<big>Pādapadme Tayoḥ Śritvā Praṇamāmi Muhurmuhuhu ||</big>'''''

<big> We are discussing the third hymn “''Sarva Maṅgala Māṅgalye”''. I have already explained why these three verses from the ''Chaṇḍī'' have been incorporated into our daily evening vesper ''bhajans'', and the concept is truly marvelous. ''Sarva Maṅgala Māṅgalye -'' whatever Mother does is auspicious. There is nothing inauspicious in this world, not even death. A tragedy occurred yesterday, in case you heard about it. Our maidservant, Padma, was electrocuted. Just as I finished the class and stepped out, the accident happened. She had gone to switch on the evening light near a pole where there was an electrical leak. She touched it with her bare hands, and that was it! She was gone. This accident took place inside the ''Āśhrama''.</big>

<big>From a worldly point of view, everything is divided into “this is good” and “this is bad.” But from the highest ''Pāramārthika'' viewpoint, there is nothing that is ''Amaṅgalya'' (inauspicious). We have already discussed the reasons for this. The first reason is that if something were truly real,such as death—then it would not be ''Maṅgalya''. But according to ''Vedānta'', and even according to ''Dvaitins'', anyone who believes in an afterlife holds a similar perspective. A simple example: a Christian believes that after death, they will go to the Kingdom of Heaven, while a Muslim believes they will go to Paradise. What does this belief really imply? Is one going to heaven with this physical body? No. The physical body does not go. And what would happen if it did? Suppose there is a seven-star hotel, perfectly neat and clean. If a buffalo enters after swimming in a sewage pool, would that be appropriate? Similarly, if someone were to enter heaven with this gross body, it would be just like that. Thus, there is no physical body in those higher realms, and according to such beliefs, the death of the physical body is inevitable. But apart from the body, there must be something that continues to heaven or hell, and that is called the ''Jīvātma''.</big>

<big>That is why ''Śaṅkarācārya’s'' great penetrative intellect discovered this while defending the theory of superimposition. What is ''Adhyāsa'' (superimposition)? ''Adhyāsa'' refers to the false attribution of properties of one thing to another. In ''Advaita'', it specifically denotes the superimposition of the transient, changing world and the individual self (''Jīva'') onto the unchanging, eternal ''Brahman''. This is the core teaching of ''Śhaṅkarācārya''. A snake is superimposed upon a rope "''Rajju-Sarpa Bhrānti"'', the Rope-Snake illusion (this metaphor is used to illustrate how the world (''Jagat'') is superimposed upon the ultimate reality, ''Brahman'', due to ignorance). In a dimly lit environment, a person sees a rope but mistakes it for a snake. This mis-perception creates fear and other reactions based on the belief that there is a real snake. However, upon closer examination or illumination, the person realizes that the "snake" was never there - it was only a rope all along. The snake was an illusion projected onto the rope due to ignorance. Similarly, just as the snake is falsely superimposed on the rope, the apparent multiplicity of the world and the individual self (''Jīva'') is superimposed on the singular, non-dual ''Brahman''. So you are saying that upon ''Brahman'', we are superimposing this body-mind and this world - but that is not true. If God truly created this world, then the contention is that the world must also be real. If the world is real, then the body is real. And if the body is real, then birth is real, growth is real, disease is real, old age is real, and ultimately, death is also real. Happiness is real, and unhappiness is also real. But what kind of God creates unhappiness? If the ''Kārya'' (effect) involves the experience of suffering, what should we conclude about the cause? He cannot be ''Ānanda Svarūpa'' (the very nature of bliss). Instead, He must be a mixture of both happiness and unhappiness. And a God who undergoes both happiness and unhappiness is no God at all - He would be worse than any ordinary human being.</big>

<big>So even from their own point of view, this aspect of superimposition is being accepted. In what way are they accepting superimposition? The very desire to go to heaven implies what? If one believes they are the body, then with the death of the body, they too must cease to exist. But that is not what they claim. They say, “You will go to heaven.” If you go to heaven, then what happens to the gross body? This implies that the body must be entirely different from you. You have only temporarily put it on, discarded it, and are now proceeding to heaven. This means that, at some level, you already have an idea that your real “me” is going to heaven. However, if you are asked right now what you are, how do you respond? Do you say that you are your real self (''Jīvātma''), which goes to heaven, or this particular physical body that you currently identify with? Do you see the logic? This physical body, which you now consider as yourself as "this is me" - is it not, then, a superimposition? You are projecting your real self onto it. This temporary gross body has nothing to do with you - just as the snake has nothing to do with the rope. The snake is not even a part of the rope; it is entirely different from it. How do we know this? As soon as the area is fully illumined with bright light, the illusion disappears. According to ''Vedānta'', if this world were truly real, certain problems arise. One major problem is that ''Mokṣha'' would become impossible because reality is that which never changes. If the world were real, you would always exist here in this body, endlessly coming and going. But since you do not accept this yourself, then it must be only a transitory phenomenon which is appearing and disappearing. And whatever appears and disappears is called “temporary,” and whatever is temporary is called ''Mithyā''. One should not misunderstand ''Mithyā''. ''Mithyā'' does not mean non-existence. It means that which is experienced temporarily and, as soon as the truth is realized, disappears. That is ''Mithyā''.</big>

<big> ''Question from the audience:'' Can you say ''Mithyā'' is a delusion?</big>

<big>''Answer:'' There are certain points we have discussed multiple times. When we say this microphone is ''Mithyā'', the mic itself is not ''Mithyā''. Rather, in my mind, there is an idea of the mic. If you were to ask ''Sri Ramakrishna'' what this object is, what do you think he would say? He would say, “It is the ''Divine Mother''.” He would not call it a mic, nor would he call it a floor. He would say it is ''God Himself''. But does ''God'' ever change His appearance? Has the rope ever changed its appearance? Then where is the snake? The snake is in my mind. The delusion is within me, not out there. Superimposition always means that the error is within me, not external to me.</big>

<big> ''Question from the audience:'' Why do all of us have the same delusion? Her question is: If I am deluding myself, then why do all of us experience the same delusion?</big>

<big>''Answer:'' There are two answers, but first, I will give you one from the ''Advaitic''/''Vedāntic'' point of view. What we call “all others” is also my delusion. You don’t exist separately. Again, if you are ''Mithyā'', then there are no two categories: one called “real ''Mithyā''” and another called “unreal ''Mithyā''.” Everything is ''Mithyā'' alone. To understand this point, I will give an illustration. Suppose you are having a dream, and in that dream, you see someone standing at a distance in a dimly lit area. It appears to be a bear. Now, will everyone in your dream see the bear as a bear, or is it only you who perceives it that way?</big>

<big>Now, consider this discussion: the delusion is in your mind, and yet the question arises - why do all others in the dream also share the same delusion? I hope you are following my point. All the others in my dream are also projections of my ''one'' mind, which has created everything. Who created that bear? ''I'' did. Who created the other people? ''I'' did. And not only that., who created ''me'' in the dream? ''I'' did. So, there are two distinct "I"s in the dream: One “I” is the ''witness''. The other “I” is the individual acting within the dream. That individual “I” is just as much an object as anything else in the dream. This is the answer.</big>

<big> We do not know the origin, and there is no way to find out how it came about. However, there is a way for it to be removed. That is why ''Māyā'' is ''Anādi'' but not ''Ananta''. ''Anādi'' means we do not know when it started. The general law is that whatever is "beginningless" must also be endless. However, in the case of ''Māyā'', since it is not ''Satya'', ''Anādi'' does not mean it is eternal. If it were eternal, it would never disappear. ''Anādi'' simply means, “I have no way of knowing when it started.” Consider a simple example borrowed from Swami Dayananda Saraswati. He asks: "Tell me the exact second when you started to dream. Take a stopwatch and try to determine the precise moment when you transitioned into deep sleep or entered the dream state. Make a note of when you begin dreaming. But if you are watching the clock, that means you are not actually asleep or dreaming. And when you truly fall asleep, you will not be able to record the time." This is what is meant by ''Anādi''. Can you pinpoint the exact moment a dream or deep sleep begins? You cannot. You will never be able to determine its exact starting point. The moment something begins is called ''Ādi''; ''Anādi'' means "beginningless." So, while we do not know when a dream starts, we do know when it ends -the moment we wake up, we can immediately note the exact time it ended. See how beautifully this illustrates the concept? The most important point is that ''Māyā'' is ''Anādi'' but not ''Ananta'', because it comes to an end. In contrast, God is both ''Anādi'' and ''Ananta -'' because if God had an end, then our ''Mokṣha'' would also come to an end. Not only that, but there would be no God at all if God were subject to birth and death. That is unimaginable. Even though these arguments may appear rational, they point to profound truths that must be deeply understood.</big>

<big>In the dream, we have three entities: 1) ''me'' as the witness, 2) ''me'' as the player, and 3) the whole world with whom I am interacting. How do we know there are three? Because when we wake up, we remember everything. For example, I remember I was walking, which means I was witnessing myself. I recall meeting some people, and we all got frightened thinking it was a bear. But when we got closer, we realized it was our old friend who had put on a bear appearance. So, whatever is temporary is called ''Mithyā''. ''Mithyā'' is not non-existence. That is why we have three technical words in ''Vedānta'', which are very important to grasp: ''Satyam'', ''Mithyā'', and ''Tuccham''. ''Satyam'' means that which has true, unchanging existence. ''Tuccham'' means something that never had any existence. Another name for non-existence is ''Tuccham''. An example of this is the "son of a barren woman." We use words, but some words do not correspond to any actual object. For instance, ''buttermilk'' is a word that sounds like it refers to two distinct items, but in fact, it contains neither butter nor milk! Even now, I cannot quite figure out why it is called ''buttermilk''. Similarly, there are words like ''Vandhyā Putra'' (the son of a barren woman). The words exist, but the corresponding object does not. That is called ''Tuccham'', which means total non-existence. On the other hand, ''Satyam'' refers to that which always exists without any change. So where does the word ''Mithyā'' come from? When ''Satyam'', because of some defect in me, is mistaken for something similar, it is called ''Mithyā''. Always keep that in mind. You can never mistake an elephant for a rope. Why is that?</big>

<big>Because there should be what’s called ''Sādṛśhya''. ''Sādṛśhya'' means similarity. There must be a likeness or resemblance between the two entities for a mistake to occur. You might mistake a rope for a piece of garland, a little bit of water flowing, or a bent stick. But you can never mistake a rope for a human being, a dog, an elephant, or a cow. Why? Because there is no similarity between them. The point I want to make is that ''Mithyā'' is a temporary delusion and partially incorrect knowledge. It is not completely incorrect knowledge, but partially incorrect knowledge. Do you understand the meaning of partial? Whenever we use words, grammar can help us a little more. We say, “There is a rope.” Listen carefully - “There is a rope.” But because of insufficient light and my own fear, I mistake the rope for a snake. What am I saying? “There is a snake.” “There is a rope.” “There is a snake.” In these sentences, the phrase “There is a” is common, and there is no difference in that part of the sentence. Previously and now, it remains the same. That means, the existence part of the rope is not mistaken, but only the appearance part of the rope is mistaken. Since it is only a mistake, it will be corrected sooner or later - whether it is corrected in one year or in a billion years, but it will definitely be corrected at some point.</big>

<big>Therefore, whatever is temporary (whether it exists for only one year or a billion years), that is called ''Mithyā''. This is a wonderful analysis! ''Mithyā'' is not to be equated with non-existence. ''Mithyā'' always depends upon an ''Āśhraya'', which we call ''Adhiṣṭhāna'', a support. Had there been no rope, there would be no snake either. These are the concepts we must constantly reinforce to understand them clearly. Amongst these three words in ''Vedānta -'' ''Satyam'', ''Mithyā'', and ''Tuccham'' - our problem is not with ''Tuccham'', because that which doesn’t exist cannot give us any problem. Our problem arises when we mistake ''Satyam'' for ''Mithyā''. We mistake a rope for a snake, which is a wrong notion. First of all, this notion is temporary because it has started at a particular time. When is that particular time? When there is sufficient light, I know it is a rope. In semi-darkness or a dimly lit area, I still see something. What I am seeing is ''Satyam'', but what I think I am seeing (a snake) is ''Mithyā''. The first point is that it is a temporary phenomenon. If it were ''Satyam'', it should never change. The second point is that if this delusion or superimposition is not out there externally, it implies that it is in my mind, and it must be removed somehow. The third point is that it can be removed only by two things: the scripture as interpreted by a ''Sadguru''. Scripture can also be misunderstood, hence the need for a ''Sadguru''. In fact, most people, for example, the ''Hare Krishna'' devotees, misinterpret Bhagavān ''Krishna'' in the ''Bhagavad Gītā'' when he is proclaiming:</big>

<big> '''''Ye Yathā Māṁ Prapadyante Tāṁs Tathaiva Bhajāmy Aham'''''</big>

<big>'''''Mama Vartmānuvartante Manuṣyāḥ Pārtha Sarvaśaḥ''''' '' '''(Bhagavad Gītā 4 -11)'''''</big>

<big> "However men approach Me, even so do I accept them; for, O ''Pārtha'' (Arjuna), men follow My path in every way." In other words, as people worship Me, I also respond to them exactly in the same way. But the ''Hare Krishna'' people say, "No, no, you are a deaf fellow; I will filter what you are going to hear. Only those who call you ''Krishna'', those words will reach you. And if anybody utters any other name, such as ''Rāma'', ''Vishnu'', ''Nārāyaṇa'', let alone ''Allah'' or ''Jesus Christ'', they are not going to come to you." This is called fanaticism, whereas the Lord is saying, "However men approach Me, even so do I accept them."</big>

<big>The three points we discussed are: First of all, ''Satyam'' (truth) will always be eternal. Truth will never change. Eternal means that which never changes, not that which continues. For example, ''Vedānta'' says this earth came into existence nearly 14 billion years ago, and this earth is continuing to exist. According to physicists, this is not the only phenomenon. This particular manifestation has been ongoing for 14 billion years, since the Big Bang. That was the mistaken notion people held until a few years ago. Then, some scientists raised a crucial question. This is how knowledge progresses: by raising questions. They asked, "What was there before the Big Bang?" There must have been something for the Big Bang to occur, because if there was nothing, nothing would have happened. So, there must have been at least something - at least a time bomb, a fuse, and a matchbox, etc. Something must have been there for the Big Bang to occur. This brings us to the second point: there must be something. Can you imagine something that never existed suddenly coming into existence? That is what the ''Bhagavad Gītā'' also says in terms of ''Sat'' and ''Asat''. ''Sat'' always existed, and ''Asat'' never existed. This aligns with what physicists also state through the First Law of Thermodynamics, which asserts that energy cannot be created or destroyed; it can only be converted from one form to another. What this means is that energy cannot be created; it is always there. It can only be transformed. Energy cannot be created or destroyed; it can only be transformed. And when energy transforms, it becomes matter. Take electricity, for example. How do you know there is electricity? It must be transformed through a transformer, and only then will it manifest as light, heat, motion, or attractive capacity. These are the four final truths that Einstein sought to unify.</big>

<big>The three points we must keep in mind are:</big>

# <big>''Mithyā'' is a temporary phenomenon. Truth never changes.</big>
# <big>''Mithyā'' is an idea in our minds; it is not something external.</big>
# <big>Unless we remove ''Mithyā'', we will never know the truth.</big>

<big>How can ''Mithyā'' be removed? Only by truth, which is obtained through the grace of God in the form of a Guru interpreting the scripture. There is no other way. These are the three points we must clarify, as they are relevant to what we are discussing.</big>

<big> ''Answering a question from the audience:'' Every living creature goes through three states: waking, dream, and deep sleep (''Jāgrat'', ''Svapna'', ''Suṣupti''). ''Turīya'' is not a state. You must always remember that ''Turīya'' is the very ground upon which these phenomena occur. ''Jāgrat'' ''Avasthā'' is the waking state, ''Svapna'' Avasthā is the dream state, and ''Suṣupti'' Avasthā is the deep sleep state. In the waking and dream states, the two powers of ''Māyā - Āvaraṇa-Śhakti'' and ''Vikṣhepa-Śhakti'' function. However, in the deep sleep state, ''Vikṣhepa-Śhakti'' is not present because the mind is not functioning. But ''Āvaraṇa-Śhakti'' is still there, covering the truth.</big>

<big> ''Question from the audience:'' Typically, we see ''Māyā'' as the hypnotic power, or whatever you may call it. Are there glimpses of it? Or are there moments when ''Māyā'' is uncovered?</big>

<big>''Answer:'' Yes, actually, it is revealed all the time. It is surprising that, at all times, that background is there, but we don’t pay attention to it.</big>

<big>I have explained this many times in our classes, but I will reiterate it now. Within each personality, there are two “I’s” - two kinds of identities. One “I” says, “I was a child,” “I am a young man,” “I am a middle-aged person,” “I am the old man,” and so on. The only thing this “I” cannot say is that it is a dead man - that is for others to say. But there is another “I” that says, “That was me.” Suppose you have photographs from your childhood, adolescence, youth, or middle age. When you look at these different photographs, will you say that the individual in each photograph is different, or will you say it is the same person? I hope you can understand what I am trying to convey. From birth until death, I continuously hold the idea that “this is me, this is me, this is me.” This “I” temporarily identifies itself with every change that occurs in our personality. But there is another “I” that says, “That was also me, that was also me.” This continuous, unbroken “I” is the changeless “I.” There is the changeless “I” and the changing “I.” Because if there were only a changing “I,” you would never be able to recognize your past. Have you understood this point?</big>

<big> ''Question''':''''' Connected to that statement, the question is: Are all the thoughts we have related to the unchanging “I”?</big>

<big>''Answer:'' Correct. And you are witnessing them - “Oh, I had that thought,” or “When I was a child, I made a foolish mistake.” However, when the child made that mistake, the child never thought, “I made a foolish mistake.” Instead, the child thinks, “I am doing the most wonderful thing in the world.” So, who is the one witnessing and passing judgment? Judgment can only be passed by the ''Sākṣhī'' (witness), never by oneself.</big>

<big> ''Question:'' Another question - this “I,” which is constant, is it always in the present?</big>

<big>''Answer:'' No, it is beyond past, present, and future. The future, of course, exists only in imagination. There are two aspects of “I”: one that stands apart and another that completely identifies itself saying, “I am happy, I am unhappy.” The former says, “At that time, I was happy; at another time, I was unhappy.” Isn't this a common experience? If you carefully reflect, the “I” that says, “I am happy” or “I am unhappy” is the temporary “I,” identifying itself with the experience - it is the experiencer. However, the “I” that simply recollects, saying, “At that time, you were happy, and at another time, you were unhappy,” without passing any judgment, is merely witnessing. That witnessing “I” is the permanent “I.” We are constantly experiencing this permanent “I.” That is why it is called permanent. If it were impermanent, it would belong to the category of the changing “I.” So, this means that it is always present - now and at all times. What, then, is spiritual life? It is shifting focus from the changing “I” to the witnessing, changeless “I.” Then, one realizes, “Oh, that was the state of waking; that was the state of dreaming; that was the state of dreamless sleep.” I am witnessing it all.</big>

<big>What is the psychology behind this concept? It is a profound psychological principle: Whatever I am experiencing is not me. That is the foundation for understanding this entire topic. To reiterate – “Whatever we are experiencing is not us.” For example, you are experiencing (seeing and listening to) me - do you say, “I am you”? You are experiencing this microphone, do you say, “I am this microphone”? If so, that would be absurd! You experience a dog - what do you say? You experience a donkey - what do you say? The witnessing I is permanent. And permanence means it must exist in the waking state, the dream state, and the deep sleep state. This is the point I am emphasizing. You are witnessing, and upon waking up, it is this witness that says, “I had a dream,” etc. Who is remembering this experience? The participant I or the witness I? It is the witness I. If it had not witnessed, who would be remembering? You cannot remember what you have not witnessed. What you have not experienced, you can never recall isn’t it? So, upon waking up, you remember, I had that dream. But who is remembering it? The dream I or the witness I? It is the witness I. Now, the crucial question is: How do you merge both? How do you shift identification from the small I to the big I? Can I always remain as the big I? That is precisely what we are trying to achieve in spiritual life. And how do we do that?</big>

<big>Let us say I am sitting here, and I feel like doing something mischievous. But then, I suddenly think, ''Oh, somebody is watching me.'' This reminds me of the story of ''Kanakadāsa''. One day, his ''Guru'', ''Vyāsatīrtha'', wanted to test his disciples' understanding of true awareness. He gave each of them a banana and instructed: ''"Go to a place where no one can see you and eat this banana."'' All the disciples left in search of hidden spots. Each one ate their banana, believing they had found a place where no one could see them. However, after some time, ''Kanakadāsa'' returned with his banana untouched. When asked why he had not eaten it, he humbly replied: "Guruji, I searched everywhere, but I could not find a place where no one was watching me. Wherever I went, I felt that God was watching me, and so I could not eat the banana." Now, how can you eat a banana when the condition is that nobody should see you eating it? The issue arises because I fail to recognize that I am both a ''witness'' and a ''participant''. So, I introduce the idea of God. In fact, this idea of God is the most marvelous idea! Some ignorant people claim that there is no God because they think of God as an ''object''. They do not realize that God is, in fact, the most profound idea in the human mind. I will explain this further - do not worry. These are deep truths that must be understood. Suppose someone says, ''"If there is a God, show me."'' Well, many things cannot be shown. If someone says, ''"I love you,"'' and you respond, ''"Show me your love,"'' how can love be shown? Because love is a ''concept''. In our experience, there are two things: percept and concept. What is a percept? I am able to see you, and you are able to see me. This is called percept or perception? A concept, on the other hand, is when we say, “That person is a good person, that person is a friendly person, that person is a loving person, that person is a hateful person,” and so on. Now, if you say, “That person is a loving person, but I have never seen that love—where does he keep it? Is it in his right pocket, left pocket, or back pocket? Where is this pocket?” Since we cannot see such a pocket, where is it? That is why I say, if anyone can pickpocket, it is only ''Sri Ramakrishna'' , and ''Sri Ramakrishna'' does pickpocket you know that? Because every pickpocket is, in a way, a manifestation of ''Sri Ramakrishna'' himself. There was once a devotee named Tej Chandra who lost 300 rupees. He went to the ''Gaṅgā'' and said, “''Thākur'', what have you done?” What did he mean? For a devotee, everything is done by God. God could not tolerate his distress, so He appeared and said, “Why are you weeping? Your money is there, under this stone.” The man ran, lifted the stone, and found his 300 rupees. Now, two questions arise. First, was it the same 300 rupees that was originally in his pocket, or was it a brand-new set of notes, freshly printed from the mint? Second, if a pickpocket had stolen the money, what did ''Sri Ramakrishna'' do? He must have pickpocketed the first pickpocket, retrieved the money, and hidden it even before the devotee arrived! Anyway, I’m just making fun.</big>

<big>What is the idea of God? First of all, this is the deepest ''Vedānta'' - God is not an object. God cannot be an object. God should never be thought of as an object. Why? Because what is the truth? There are only two things in this world: subject and object. Which is greater? The subject or the object? Which is independent? The subject. Do you follow me? Look, I can see the mic, but the mic cannot see me. I can close my eyes and forget about the mic. This means that the very existence of the mic depends on me. In other words, the subject is superior to the object. The subject is independent, while the object is dependent. If I do not care to perceive the object, it will have no existence at all. It depends on me. So, if God were an object, then who would be superior? Me or God? And if I were superior, what would be the use of praying to Him?</big>

<big>If me (or ‘I’), the subject, am so miserable, then the object i.e., God, whom I am trying to meditate upon must be even worse than me. That is why it is said that God is not an object. God is always the subject. This means that the pure consciousness through which we experience everything is God ''Cit-svarūpa'' and ''Caitanya-svarūpa''. That is why God is pure consciousness and is always the subject, never the object. I hope this point is clear. We will discuss it again because it takes a long time for us to truly understand. Secondly, I always mention this fact: we think, “I am a limited being.” And every millisecond, this limited being has only one thought: “How can I be unlimited?” In simple terms, “How can I do whatever I like?” Who can do whatever He likes? Only God - ''Sarvatantra, Svatantra''. He is the most independent; He can do whatever He pleases. And in reality, each one of us desires to be God. What is the other idea about God? God is deathless.</big>

<big>Now, consider our concept of God - can you ever think that God, too, will die? That He, too, undergoes birth, growth, and death? If He were subject to all these limitations like me, then such a God would be of no use to me. If He Himself were struggling to get out, how could He help me get out? So, God is birthless and deathless. Being deathless means He must also be birthless, which means He must be eternal. That is the idea. I have limited knowledge, but God has unlimited knowledge. And do I not want to have unlimited knowledge? Of course, I do! I want to know whether I will survive tomorrow, when death will come, or which exact number will win a million rupees. Don’t I want to know? I do. Now, what is my condition? I don’t know. Therefore, my concept of God is that there must be a being who knows everything - that is ''Cit'', the ''Cit'' aspect of God. I experience both happiness and unhappiness. What is the proportion? 50-50. Understand? A horse and a rabbit, if at all. I do not want to have only a little happiness and a lot of unhappiness. Is it possible? So, I imagine: there must be something beyond this. How would it be? Suppose there is a being who is ''Sadānandamaya'', or ''Sadānandamayī Kālī''. My imagination soars, and I conclude: there must be a being and He is called ''Ānanda-svarūpa'', ''Sat-Cit-Ānanda''. And that ''Ānanda'' neither ebbs nor flows; it is neither short nor long, it is infinite and eternal. So, this is my concept of God and everybody’s concept of God. Is it not? How did this concept arise?</big>

<big>This is the law you must understand: the human mind never conceives of something that is entirely impossible. You cannot imagine something you can never become. Can I become an elephant? Can I become ''Bhīmasena''? No, it is not possible for me to become them. But for God, it is possible. This means that I am thinking - if I were God, what would I want to be? I would not want to die. I would want to be all-knowing. And I would want everyone to love me. Is that not so? Would I ever wish, even in my imagination, that 99% of people love me but 1% hate me? No! I would want everyone to love me completely. This is the concept of God that we have. So, what is the idea? First, we said that God is not an object. God is always the subject. Second, we understand that God is infinite and eternal, untouched by death, ignorance, suffering, or unhappiness. Now, the third point is very important. Suppose I do not know whether such a being exists, but I firmly believe that such a being must exist. Who is a devotee? One who believes that God exists. If God exists, then He is also kind, compassionate, and loving. Therefore, whenever I pray, whatever I pray for, He is going to fulfill my desire. Is that not so? Here is an interesting fact: can you ever pray to God for something while believing that He cannot fulfill it? Think about it. Can you produce a desire, pray for it, and at the same time believe that God is incapable of granting it? Such a thought never arises. This means that whatever desire comes into our mind, we have complete confidence that if God wills, He can fulfill it because He is God and can do whatever He likes.</big>

<big>Have you understood what I just said? There would be no desire in our mind if we truly believed that the desire could not be fulfilled—whether by God or anyone else. Now, what is the constant prayer of every living creature? Only three things:</big>

# <big>I do not want to die</big>
# <big>I want to know everything</big>
# <big>I want to be very happy</big>

<big>Is this not a fact? I believe that these things can be attained; otherwise, I would not even pray for them. I hope you are able to grasp this concept. You must think deeply about it. What did I say earlier? A desire that we believe can never be fulfilled will never truly arise in our minds. We always desire what is absolutely possible, at least by God. So, what is the one fundamental desire, whether consciously or unconsciously, knowingly or unknowingly, of every living creature? It is this: May I not die. May I transition from untruth to truth, from darkness to light, and from mortality to immortality''.''</big>

'''''<big>Asato Mā Sadgamaya,</big>'''''

'''''<big>Tamaso Mā Jyotirgamaya,</big>'''''

'''''<big>Mṛtyor Mā'mṛtaṃ Gamaya</big>'''''

<big>I believe that it is possible. So, here is the third point: If by praying to God, visiting various holy places, and practicing ''Japam'' and ''Tapas'', I feel that I am a happier person, then what is the problem for those who say God doesn’t exist? You know, there are people who claim that God does not exist. But the real issue is not whether God exists or not - the real point is that I am very happy thinking about God. So, why does it bother them? And remember, a headache comes only to those who have a head! Now, what does "head" mean here? Those who do not know how to think - do they truly have a head or not? The only benefit of having a head without the power of thinking is that it can be washed - brainwashed. That is the only advantage.</big>

<big>Now, follow these three points: God is not an object; He is the subject. God is our greatest aspiration, and such an aspiration would never arise in our mind unless we were completely confident that it could be fulfilled. If I am practicing remembrance, ''Japa'', prayer, righteousness (''Dharma''), and it is making me a happier and better person, who can object? Nobody can object. But those who do object are simply brainless fellows. That is all I can say. Okay, now let us return to our subject. This discussion began with Gāyatrī’s question: I may be deluded, but how can others be deluded? The answer is simple - whatever I call "others" are also products of my own delusion. They are part of the same delusion.</big>

<big>Then, another possible objection that arises is: Maybe in the dream state, such things are possible, but how is it possible in the waking state? The important point to understand is this - when we are in a dream, do we call it a dream? No. What do we call it? The waking state - because, at that moment, it feels real to us. Whichever state we are in, that state appears as the waking state to us. Now, when we are in this waking state, we compare and say, “Oh, that was just a dream, that was all my imagination”''.'' But when we enter a dream, our so-called waking state also becomes an imagination, doesn’t it? In a dream, you might find yourself in a dungeon, even though you went to sleep in your own bed. So, where are you really? Are you in your own bed, or are you in the dungeon? You are in the dungeon and that becomes the reality. That means the waking state has become unreal. It is as simple as that. Yet, this simple analysis is something many people struggle to understand.</big>

<big> ''Question:'' In the waking state, we have distinct bodies and distinct mind, and I cannot influence another body and mind. It is not my own creation, it is a whole creation of which I am a part.</big>

<big>''Answer:'' So, that is what you are thinking. Is it a right statement? It is a totally wrong statement. It is okay. When do you understand that was a dream? When I wake up. When you wake up. And just now, I give example. When you are in dream, that is your waking state. When you are in the dream, the dream state alone is absolute reality. You will never question “oh, last second I was in Chennai and this second I was in Australia”. You will never think it is irrational. In dream, everything is absolutely rational and absolutely real. When you come back to waking state, you say that was imagination. When you are in the dream state, what has waking state become? Imagination only. This is one argument as an answer. The other argument is, what is this? A chair. I am seeing it. You are seeing it. Everyone is seeing it. A woodworm also sees it. Ask the woodworm what it is? It says it is food. Imagine this is a wooden chair. Then, for a woodworm it is not wood but it is food. In which world is it living? Food world and in which world you are living? What is the truth? You think whatever I am perceiving is the truth. No. Whatever we are all perceiving are different truths and different truths depend upon different states of the mind. I gave an example. I hope you remember. A young woman is walking in the street. This was Sri Ramakrishna’s example. A young child sees her, runs and hugs her, and calls her mama or mom. An old man is passing by. He also sees her, runs there and hugs her and says, my darling daughter. A young man is walking. He also runs and embraces her, says, my darling wife. Another young man is passing that way and he says, this is a very beautiful lady. How many objects they are all experiencing? One object. How many views they have all got? Multiple. Their actions, reactions and what they are going to do, everything depends upon the individual. I hope you got the point of this illustration. The point is, even though we may be seeing this same object, we are not seeing it exactly as everybody else is seeing it. Everybody is seeing it in a totally different way.</big>

<big> ''Question:'' In the waking state, we have distinct bodies and distinct minds, and I cannot influence another body or mind. This world is not my own creation; it is a whole creation of which I am merely a part.</big>

<big>''Answer:'' So, that is what you think. But is it a correct statement? No, it is a completely incorrect statement. Let’s analyze this. When do you understand that something was a dream? Only when you wake up. When you are in the dream, however, that dream alone appears as the absolute reality. Do you ever question, Oh, just a moment ago I was in Chennai, and now I am in Australia - how is that possible? No. In a dream, everything appears perfectly rational and real. It is only when you return to the waking state that you say, Oh, that was just imagination. But when you were in the dream, what happened to the so-called waking state? It too became nothing more than imagination. This is one argument. Now, let me give you another argument. What is this? A chair. I see it. You see it. Everyone sees it. Even a woodworm sees it. But ask the woodworm what it is, and it will say, It is food! Imagine that this is a wooden chair - then, for a woodworm, it is not "wood," but "food." So, in which world is the woodworm living? The food world. And in which world are you living? The object world. Now, what is the truth? You assume that whatever you perceive is the absolute truth. But no - whatever we perceive is merely a relative truth, and these truths vary depending on the state of the mind. Let me give you an example, one that Sri Ramakrishna used. A young woman is walking down the street. A small child sees her, runs up to her, hugs her, and calls her Mama. An elderly man sees her, approaches her, and says, My dear daughter! A young man sees her, embraces her, and says, My beloved wife. Another young man looks at her and thinks, What a beautiful woman! Now, how many objects are they all perceiving? Just one. But how many different perspectives do they have? Multiple. Their actions, reactions, and thoughts are entirely dependent on their own perceptions. So, the key point is this: even though we may all be seeing the same object, we are not seeing it in exactly the same way. Everyone perceives it differently, based on their own state of mind.</big>

<big>My favorite illustration is a wooden table. Four beings are asked, "What is it?" Don't say it is a table—that is only for conveying the idea. It is an object which we call a table. You call a woodworm and ask, "What is it?" What does it say? "Food." You call a human being and ask, "What is it?" He will reply that it is a wooden table. You call a physicist with an electron microscope and ask, "What is it?" He will say, "It is energy, pure energy whirling at mind-boggling speed." You call Sri Ramakrishna and ask, "What is it?" What do you think he will say? "Pure consciousness." I hope you are able to grasp the idea as to why I gave these two illustrations. This profound idea has been threadbare discussed by ''Vedāntins''. They created two ''siddhāntas'' or theories: ''Sṛṣṭi-Dṛṣṭi-Vāda'' and ''Dṛṣṭi-Sṛṣṭi-Vāda'' (these terms relate to different philosophical viewpoints in ''Advaita Vedānta'' regarding the nature of perception and creation. ''Sṛṣṭi-Dṛṣṭi-Vāda'' suggests that the world is created first and then perceived, while ''Dṛṣṭi-Sṛṣṭi-Vāda'' proposes that perception itself gives rise to creation). ''Sṛṣṭi'' means "God created" - that is called ''Sṛṣṭi''. Because God created, I am able to experience it. ''Dṛṣṭi'' means I am able to see it, I am able to experience it. Seeing means not only seeing but also hearing, smelling, tasting, and touching - everything. This is called ''Sṛṣṭi-Dṛṣṭi-Vāda''. But both things are necessary for life. If there were no wooden table, then life would not be comfortable. However, even though ''Sṛṣṭi'' should come first, ''Dṛṣṭi'' comes before ''Sṛṣṭi''. That is called ''Dṛṣṭi-Sṛṣṭi-Vāda''. Do you follow what it means? That means how I experience that wooden table—that is my world. So, in which world is a mosquito living? A mosquito's world. In which world is a woodworm living? A woodworm's world. In which world is a tiger living? A tiger's world. In which world is a child living? A child's world. Now, I hope you are able to follow my argument. Even though we are all living in different individual worlds, and even though we are interacting with the same common things, our perceptions differ. That is why a beautiful book has been written: Men Are from Mars, Women Are from Venus''.'' Have you ever heard of it? It is about how a woman can never see from a man's standpoint, and a man also cannot see from a woman's standpoint.</big>

<big> ''Question:'' The common play exists in the waking state. Perspectives vary i.e., the way my world is different, but still there is something. Whereas in the dream, it is my mind which is creating. In the waking state, there are multiple are there are and each subject is viewing in its own way. So, there is a difference between the waking and dreaming state.</big>

<big>''Answer:'' There is a difference in their views. This fact you have to understand clearly. A chair will be a chair even if a billion people look at it. But how they look at it? This is a chair, there is no difference in that perspective. However, when you say “This is a beautiful chair, this ugly chair, old chair, new chair” - these are all different views. So, we are having a common factor, I am seeing a chair, but I am having uncommon ideas about it – regarding how I like it, I don't like it, I want to get rid of it, etc., etc.</big>

<big> ''Question:'' Who created that? Like in the dream, I created. Yes. There is a common and then there is an ugly chair, great chair. Yeah. Who created that, that common basis?</big>

<big>''Answer'': That common basis is existence, pure existence. Common basis, because whatever you see here, it's a very interesting, deep question also. There is something called existing an object, that is a common thing for everybody. But how I view it, depending upon my past experience, no two people ever look at the same object exactly in the same way and even the same person doesn't look at the same object in the same way all the time. When you are hungry, you look at food in a different way. After you are completely filled up, you look upon the same food in a totally different way. These are very concepts which require a lot of thinking, ''Śhravaṇa'' and ''Manana''. Otherwise, without thinking, you can go on putting the same questions again and again. Let us come back to our topic now.</big>

<big> Let us just recollect: ''Sarva Maṅgala Māṅgalye'' The Divine Mother is the most auspicious of all auspicious things. I made a statement, everything in this world is auspicious. If somebody beats you, somebody murders you, that is also a very auspicious thing. How? From two points. First of all, it is not real. If it is real, then God is the most cruel being in the world. It is like a play in a drama. But we don't know it is a drama. Secondly, how do we become better people? Is it by always being happy or by going through suffering? Which will make us better people? Suffering. So everything is good.</big>

<big>Another way: ''Sarvārtha Sādhike'' - the Divine Mother bestows all ''Arthas''. ''Artha'' means desire and She fulfills them. And according to the Hindus, there are only four. All the fruits anybody can desire are divided into four: ''Dharma, Artha, Kāma'', and ultimately ''Mokṣha''. One note I want to add here. ''Dharma, Artha, Kāma'' always lead us to happiness. From little happiness to more happiness to still more happiness. ''Śharaṇye'' - therefore, the only way we want to progress in life, that means we want to become healthy and happier, is only by taking refuge in the Divine Mother. Divine Mother to be worshipped, Divine Mother to be followed. Divine Mother to be worshipped through prayer and meditation, Divine Mother to be followed by her teachings called ''Dharmaśāstra''. Be ''Dhārmik'' - ''Satyam vada. Dharmam cara. Svādhyāyān mā pramadaḥ Taittirīya Upaniṣad (1.11.1)'' etc. ''Tryambake.'' ''Tryambake'' means she has three eyes: ''Sūrya'' - the Sun, ''Candra'' - the Moon and ''Jñāna-Netra''. Another way to understand is ''Tri-ambike''. ''Amba'' is the meaning of the word, what is called letter of the alphabet. ''Tri-Ambike'', it means three-lettered - ''Aa'' (ā), ''Oo'' (ū), and ''Mm'' (m̐), which means ''Om''. So, ''Tryambaka'' refers to the three-eyed form, while ''Triambike'' refers to the three-lettered form. You are the manifestation of ''Gauri. Gauri'' means white color or golden color, because golden color always implies pure ''Sattva Guṇa.'' ''Śharaṇye Tryambake Gaurī Nārāyaṇi Namo'stu Te.'' O Mother, I worship you as ''Nārāyaṇi''. So, this is the meaning of the first verse. We will discuss it in our next class. Hopefully, we will cover the remaining two verses in the next class.</big>

<big> '''''Oṃ Jananīm Sāradām Devīm Rāmakṛṣṇam Jagadgurum |'''''</big>

'''''<big>Pādapadme Tayoḥ Śritvā Praṇamāmi Muhurmuhuhu ||</big>'''''

[[Category:Sarva Mangala]]

Sarva Mangala Lecture 02 on 20-October-2019

2025-02-04T07:31:07Z

Pooniam: Corrected punctuation, grammar and clarity

== Full Transcript (Corrected) ==
ॐ

'''जननीम् सारदाम् देविम् रामकृष्णं जगद्गुरुम् ।'''

'''पादपद्मे तयोः श्रित्वा प्रणमामि मुहरमुहुहु ।।'''

'''''Oṃ Jananīm Sāradām Devīm Rāmakṛṣṇam Jagadgurum |'''''

'''''Pādapadme Tayoḥ Śritvā Praṇamāmi Muhurmuhuhu ||'''''

We are discussing the third hymn “''Sarva Maṅgala Māṅgalye”''. I have already explained why these three verses from the ''Chaṇḍī'' have been incorporated into our daily evening vesper ''bhajans'', and the concept is truly marvelous. ''Sarva Maṅgala Māṅgalye -'' whatever Mother does is auspicious. There is nothing inauspicious in this world, not even death. A tragedy occurred yesterday, in case you heard about it. Our maidservant, Padma, was electrocuted. Just as I finished the class and stepped out, the accident happened. She had gone to switch on the evening light near a pole where there was an electrical leak. She touched it with her bare hands, and that was it! She was gone. This accident took place inside the ''Āśhrama''.

From a worldly point of view, everything is divided into “this is good” and “this is bad.” But from the highest ''Pāramārthika'' viewpoint, there is nothing that is ''Amaṅgalya'' (inauspicious). We have already discussed the reasons for this. The first reason is that if something were truly real,such as death—then it would not be ''Maṅgalya''. But according to ''Vedānta'', and even according to ''Dvaitins'', anyone who believes in an afterlife holds a similar perspective. A simple example: a Christian believes that after death, they will go to the Kingdom of Heaven, while a Muslim believes they will go to Paradise. What does this belief really imply? Is one going to heaven with this physical body? No. The physical body does not go. And what would happen if it did? Suppose there is a seven-star hotel, perfectly neat and clean. If a buffalo enters after swimming in a sewage pool, would that be appropriate? Similarly, if someone were to enter heaven with this gross body, it would be just like that. Thus, there is no physical body in those higher realms, and according to such beliefs, the death of the physical body is inevitable. But apart from the body, there must be something that continues to heaven or hell, and that is called the ''Jīvātma''.

That is why ''Śaṅkarācārya’s'' great penetrative intellect discovered this while defending the theory of superimposition. What is ''Adhyāsa'' (superimposition)? ''Adhyāsa'' refers to the false attribution of properties of one thing to another. In ''Advaita'', it specifically denotes the superimposition of the transient, changing world and the individual self (''Jīva'') onto the unchanging, eternal ''Brahman''. This is the core teaching of ''Śhaṅkarācārya''. A snake is superimposed upon a rope - ''Rajju-Sarpa Bhrānti'', the Rope-Snake illusion (this metaphor is used to illustrate how the world (''Jagat'') is superimposed upon the ultimate reality, ''Brahman'', due to ignorance). In a dimly lit environment, a person sees a rope but mistakes it for a snake. This mis-perception creates fear and other reactions based on the belief that there is a real snake. However, upon closer examination or illumination, the person realizes that the "snake" was never there - it was only a rope all along. The snake was an illusion projected onto the rope due to ignorance. Similarly, just as the snake is falsely superimposed on the rope, the apparent multiplicity of the world and the individual self (''Jīva'') is superimposed on the singular, non-dual ''Brahman''. So you are saying that upon ''Brahman'', we are superimposing this body-mind and this world - but that is not true. If God truly created this world, then the contention is that the world must also be real. If the world is real, then the body is real. And if the body is real, then birth is real, growth is real, disease is real, old age is real, and ultimately, death is also real. Happiness is real, and unhappiness is also real. But what kind of God creates unhappiness? If the ''Kārya'' (effect) involves the experience of suffering, what should we conclude about the cause? He cannot be ''Ānanda Svarūpa'' (the very nature of bliss). Instead, He must be a mixture of both happiness and unhappiness. And a God who undergoes both happiness and unhappiness is no God at all—He would be worse than any ordinary human being.

So even from their own point of view, this aspect of superimposition is being accepted. In what way are they accepting superimposition? The very desire to go to heaven implies what? If one believes they are the body, then with the death of the body, they too must cease to exist. But that is not what they claim. They say, “You will go to heaven.” If you go to heaven, then what happens to the gross body? This implies that the body must be entirely different from you. You have only temporarily put it on, discarded it, and are now proceeding to heaven. This means that, at some level, you already have an idea that your real “me” is going to heaven. However, if you are asked right now what you are, how do you respond? Do you say that you are your real self (''Jīvātma''), which goes to heaven, or this particular physical body that you currently identify with? Do you see the logic? This physical body, which you now consider as yourself as "this is me" - is it not, then, a superimposition? You are projecting your real self onto it. This temporary gross body has nothing to do with you - just as the snake has nothing to do with the rope. The snake is not even a part of the rope; it is entirely different from it. How do we know this? As soon as the area is fully illumined with bright light, the illusion disappears. According to ''Vedānta'', if this world were truly real, certain problems arise. One major problem is that ''Mokṣha'' would become impossible because reality is that which never changes. If the world were real, you would always exist here in this body, endlessly coming and going. But since you do not accept this yourself, then it must be only a transitory phenomenon which is appearing and disappearing. And whatever appears and disappears is called “temporary,” and whatever is temporary is called ''Mithyā''. One should not misunderstand ''Mithyā''. ''Mithyā'' does not mean non-existence. It means that which is experienced temporarily and, as soon as the truth is realized, disappears. That is ''Mithyā''.

''Question from the audience:'' Can you say ''Mithyā'' is a delusion?

''Answer:'' There are certain points we have discussed multiple times. When we say this microphone is ''Mithyā'', the mic itself is not ''Mithyā''. Rather, in my mind, there is an idea of the mic. If you were to ask ''Sri Ramakrishna'' what this object is, what do you think he would say? He would say, “It is the ''Divine Mother''.” He would not call it a mic, nor would he call it a floor. He would say it is ''God Himself''. But does ''God'' ever change His appearance? Has the rope ever changed its appearance? Then where is the snake? The snake is in my mind. The delusion is within me, not out there. ''Superimposition'' always means that the error is within me, not external to me.

''Question from the audience:'' Why do all of us have the same delusion? Her question is: If I am deluding myself, then why do all of us experience the same delusion?

''Answer:'' There are two answers, but first, I will give you one from the ''Advaitic''/''Vedāntic'' point of view. What we call “all others” is also my delusion. You don’t exist separately. Again, if you are ''Mithyā'', then there are no two categories: one called “real ''Mithyā''” and another called “unreal ''Mithyā''.” Everything is ''Mithyā'' alone. To understand this point, I will give an illustration. Suppose you are having a dream, and in that dream, you see someone standing at a distance in a dimly lit area. It appears to be a bear. Now, will everyone in your dream see the bear as a bear, or is it only you who perceives it that way?

Now, consider this discussion: the delusion is in your mind, and yet the question arises - why do all others in the dream also share the same delusion? I hope you are following my point. All the others in my dream are also projections of my ''one'' mind, which has created everything. Who created that bear? ''I'' did. Who created the other people? ''I'' did. And not only that., who created ''me'' in the dream? ''I'' did. So, there are two distinct "I"s in the dream: One “I” is the ''witness''. The other “I” is the individual acting within the dream. That individual “I” is just as much an object as anything else in the dream. This is the answer.

We do not know the origin, and there is no way to find out how it came about. However, there is a way for it to be removed. That is why ''Māyā'' is ''Anādi'' but not ''Ananta''. ''Anādi'' means we do not know when it started. The general law is that whatever is "beginningless" must also be endless. However, in the case of ''Māyā'', since it is not ''Satya'', ''Anādi'' does not mean it is eternal. If it were eternal, it would never disappear. ''Anādi'' simply means, “I have no way of knowing when it started.” Consider a simple example borrowed from Swami Dayananda Saraswati. He asks: "Tell me the exact second when you started to dream. Take a stopwatch and try to determine the precise moment when you transitioned into deep sleep or entered the dream state. Make a note of when you begin dreaming. But if you are watching the clock, that means you are not actually asleep or dreaming. And when you truly fall asleep, you will not be able to record the time." This is what is meant by ''Anādi''. Can you pinpoint the exact moment a dream or deep sleep begins? You cannot. You will never be able to determine its exact starting point. The moment something begins is called ''Ādi''; ''Anādi'' means "beginningless." So, while we do not know when a dream starts, we do know when it ends -the moment we wake up, we can immediately note the exact time it ended. See how beautifully this illustrates the concept? The most important point is that ''Māyā'' is ''Anādi'' but not ''Ananta'', because it comes to an end. In contrast, God is both ''Anādi'' and ''Ananta -'' because if God had an end, then our ''Mokṣha'' would also come to an end. Not only that, but there would be no God at all if God were subject to birth and death. That is unimaginable. Even though these arguments may appear rational, they point to profound truths that must be deeply understood.

In the dream, we have three entities: 1) ''me'' as the witness, 2) ''me'' as the player, and 3) the whole world with whom I am interacting. How do we know there are three? Because when we wake up, we remember everything. For example, I remember I was walking, which means I was witnessing myself. I recall meeting some people, and we all got frightened thinking it was a bear. But when we got closer, we realized it was our old friend who had put on a bear appearance. So, whatever is temporary is called ''Mithyā''. ''Mithyā'' is not non-existence. That is why we have three technical words in ''Vedānta'', which are very important to grasp: ''Satyam'', ''Mithyā'', and ''Tuccham''. ''Satyam'' means that which has true, unchanging existence. ''Tuccham'' means something that never had any existence. Another name for non-existence is ''Tuccham''. An example of this is the "son of a barren woman." We use words, but some words do not correspond to any actual object. For instance, ''buttermilk'' is a word that sounds like it refers to two distinct items, but in fact, it contains neither butter nor milk! Even now, I cannot quite figure out why it is called ''buttermilk''. Similarly, there are words like ''Vandhyā Putra'' (the son of a barren woman). The words exist, but the corresponding object does not. That is called ''Tuccham'', which means total non-existence. On the other hand, ''Satyam'' refers to that which always exists without any change. So where does the word ''Mithyā'' come from? When ''Satyam'', because of some defect in me, is mistaken for something similar, it is called ''Mithyā''. Always keep that in mind. You can never mistake an elephant for a rope. Why is that?

Because there should be what’s called ''Sādṛśhya''. ''Sādṛśhya'' means similarity. There must be a likeness or resemblance between the two entities for a mistake to occur. You might mistake a rope for a piece of garland, a little bit of water flowing, or a bent stick. But you can never mistake a rope for a human being, a dog, an elephant, or a cow. Why? Because there is no similarity between them. The point I want to make is that ''Mithyā'' is a temporary delusion and partially incorrect knowledge. It is not completely incorrect knowledge, but partially incorrect knowledge. Do you understand the meaning of partial? Whenever we use words, grammar can help us a little more. We say, “There is a rope.” Listen carefully - “There is a rope.” But because of insufficient light and my own fear, I mistake the rope for a snake. What am I saying? “There is a snake.” “There is a rope.” “There is a snake.” In these sentences, the phrase “There is a” is common, and there is no difference in that part of the sentence. Previously and now, it remains the same. That means, the existence part of the rope is not mistaken, but only the appearance part of the rope is mistaken. Since it is only a mistake, it will be corrected sooner or later - whether it is corrected in one year or in a billion years, but it will definitely be corrected at some point.

Therefore, whatever is temporary (whether it exists for only one year or a billion years), that is called ''Mithyā''. This is a wonderful analysis! ''Mithyā'' is not to be equated with non-existence. ''Mithyā'' always depends upon an ''Āśhraya'', which we call ''Adhiṣṭhāna'', a support. Had there been no rope, there would be no snake either. These are the concepts we must constantly reinforce to understand them clearly. Amongst these three words in ''Vedānta''—''Satyam'', ''Mithyā'', and ''Tuccham''—our problem is not with ''Tuccham'', because that which doesn’t exist cannot give us any problem. Our problem arises when we mistake ''Satyam'' for ''Mithyā''. We mistake a rope for a snake, which is a wrong notion. First of all, this notion is temporary because it has started at a particular time. When is that particular time? When there is sufficient light, I know it is a rope. In semi-darkness or a dimly lit area, I still see something. What I am seeing is ''Satyam'', but what I think I am seeing (a snake) is ''Mithyā''. The first point is that it is a temporary phenomenon. If it were ''Satyam'', it should never change. The second point is that if this delusion or superimposition is not out there externally, it implies that it is in my mind, and it must be removed somehow. The third point is that it can be removed only by two things: the scripture as interpreted by a ''Sadguru''. Scripture can also be misunderstood, hence the need for a ''Sadguru''. In fact, most people, for example, the ''Hare Krishna'' devotees, misinterpret Bhagavān ''Krishna'' in the ''Bhagavad Gītā'' when he is proclaiming:

'''''Ye Yathā Māṁ Prapadyante Tāṁs Tathaiva Bhajāmy Aham'''''

'''''Mama Vartmānuvartante Manuṣyāḥ Pārtha Sarvaśaḥ''''' '' '''(Bhagavad Gītā 4 -11)'''''

"However men approach Me, even so do I accept them; for, O ''Pārtha'' (Arjuna), men follow My path in every way." In other words, as people worship Me, I also respond to them exactly in the same way. But the ''Hare Krishna'' people say, "No, no, you are a deaf fellow; I will filter what you are going to hear. Only those who call you ''Krishna'', those words will reach you. And if anybody utters any other name, such as ''Rāma'', ''Vishnu'', ''Nārāyaṇa'', let alone ''Allah'' or ''Jesus Christ'', they are not going to come to you." This is called fanaticism, whereas the Lord is saying, "However men approach Me, even so do I accept them."

The three points we discussed are: First of all, ''Satyam'' (truth) will always be eternal. Truth will never change. Eternal means that which never changes, not that which continues. For example, ''Vedānta'' says this earth came into existence nearly 14 billion years ago, and this earth is continuing to exist. According to physicists, this is not the only phenomenon. This particular manifestation has been ongoing for 14 billion years, since the Big Bang. That was the mistaken notion people held until a few years ago. Then, some scientists raised a crucial question. This is how knowledge progresses: by raising questions. They asked, "What was there before the Big Bang?" There must have been something for the Big Bang to occur, because if there was nothing, nothing would have happened. So, there must have been at least something—at least a time bomb, a fuse, and a matchbox, etc. Something must have been there for the Big Bang to occur. This brings us to the second point: there must be something. Can you imagine something that never existed suddenly coming into existence? That is what the ''Bhagavad Gītā'' also says in terms of ''Sat'' and ''Asat''. ''Sat'' always existed, and ''Asat'' never existed. This aligns with what physicists also state through the First Law of Thermodynamics, which asserts that energy cannot be created or destroyed; it can only be converted from one form to another. What this means is that energy cannot be created; it is always there. It can only be transformed. Energy cannot be created or destroyed; it can only be transformed. And when energy transforms, it becomes matter. Take electricity, for example. How do you know there is electricity? It must be transformed through a transformer, and only then will it manifest as light, heat, motion, or attractive capacity. These are the four final truths that Einstein sought to unify.

The three points we must keep in mind are:

# ''Mithyā'' is a temporary phenomenon. Truth never changes.
# ''Mithyā'' is an idea in our minds; it is not something external.
# Unless we remove ''Mithyā'', we will never know the truth.

How can ''Mithyā'' be removed? Only by truth, which is obtained through the grace of God in the form of a Guru interpreting the scripture. There is no other way. These are the three points we must clarify, as they are relevant to what we are discussing.

''Answering a question from the audience:'' Every living creature goes through three states: waking, dream, and deep sleep (''Jāgrat'', ''Svapna'', ''Suṣupti''). ''Turīya'' is not a state. You must always remember that ''Turīya'' is the very ground upon which these phenomena occur. ''Jāgrat'' ''Avasthā'' is the waking state, ''Svapna'' Avasthā is the dream state, and ''Suṣupti'' Avasthā is the deep sleep state. In the waking and dream states, the two powers of ''Māyā - Āvaraṇa-Śhakti'' and ''Vikṣhepa-Śhakti'' function. However, in the deep sleep state, ''Vikṣhepa-Śhakti'' is not present because the mind is not functioning. But ''Āvaraṇa-Śhakti'' is still there, covering the truth.

''Question from the audience:'' Typically, we see ''Māyā'' as the hypnotic power, or whatever you may call it. Are there glimpses of it? Or are there moments when ''Māyā'' is uncovered?

''Answer:'' Yes, actually, it is revealed all the time. It is surprising that, at all times, that background is there, but we don’t pay attention to it.

I have explained this many times in our classes, but I will reiterate it now. Within each personality, there are two “I’s” - two kinds of identities. One “I” says, “I was a child,” “I am a young man,” “I am a middle-aged person,” “I am the old man,” and so on. The only thing this “I” cannot say is that it is a dead man - that is for others to say. But there is another “I” that says, “That was me.” Suppose you have photographs from your childhood, adolescence, youth, or middle age. When you look at these different photographs, will you say that the individual in each photograph is different, or will you say it is the same person? I hope you can understand what I am trying to convey. From birth until death, I continuously hold the idea that “this is me, this is me, this is me.” This “I” temporarily identifies itself with every change that occurs in our personality. But there is another “I” that says, “That was also me, that was also me.” This continuous, unbroken “I” is the changeless “I.” There is the changeless “I” and the changing “I.” Because if there were only a changing “I,” you would never be able to recognize your past. Have you understood this point?

''Question''':''''' Connected to that statement, the question is: Are all the thoughts we have related to the unchanging “I”?

''Answer:'' Correct. And you are witnessing them—“Oh, I had that thought,” or “When I was a child, I made a foolish mistake.” However, when the child made that mistake, the child never thought, “I made a foolish mistake.” Instead, the child thinks, “I am doing the most wonderful thing in the world.” So, who is the one witnessing and passing judgment? Judgment can only be passed by the ''Sākṣhī'' (witness), never by oneself.

''Question:'' Another question - this “I,” which is constant, is it always in the present?

''Answer:'' No, it is beyond past, present, and future. The future, of course, exists only in imagination. There are two aspects of “I”: one that stands apart and another that completely identifies itself—saying, “I am happy, I am unhappy.” The former says, “At that time, I was happy; at another time, I was unhappy.” Isn't this a common experience? If you carefully reflect, the “I” that says, “I am happy” or “I am unhappy” is the temporary “I,” identifying itself with the experience—it is the experiencer. However, the “I” that simply recollects, saying, “At that time, you were happy, and at another time, you were unhappy,” without passing any judgment, is merely witnessing. That witnessing “I” is the permanent “I.” We are constantly experiencing this permanent “I.” That is why it is called permanent. If it were impermanent, it would belong to the category of the changing “I.” So, this means that it is always present—now and at all times. What, then, is spiritual life? It is shifting focus from the changing “I” to the witnessing, changeless “I.” Then, one realizes, “Oh, that was the state of waking; that was the state of dreaming; that was the state of dreamless sleep.” I am witnessing it all.

What is the psychology behind this concept? It is a profound psychological principle: ''Whatever I am experiencing is not me.'' That is the foundation for understanding this entire topic. To reiterate – “''Whatever we are experiencing is not us.”'' For example, you are experiencing (seeing and listening to) me - do you say, “I am you”? You are experiencing this microphone, do you say, “I am this microphone”? If so, that would be absurd! You experience a dog - what do you say? You experience a donkey - what do you say? The witnessing ''I'' is permanent. And permanence means it must exist in the waking state, the dream state, and the deep sleep state. This is the point I am emphasizing. You are witnessing, and upon waking up, it is this witness that says, “I had a dream,” etc. Who is remembering this experience? The participant ''I'' or the witness ''I''? It is the ''witness I''. If it had not witnessed, who would be remembering? You cannot remember what you have not witnessed. What you have not experienced, you can never recall isn’t it? So, upon waking up, you remember, ''I had that dream.'' But who is remembering it? The ''dream I'' or the ''witness I''? It is the ''witness I''. Now, the crucial question is: How do you merge both? How do you shift identification from the ''small I'' to the ''big I''? Can I always remain as the ''big I''? That is precisely what we are trying to achieve in spiritual life. And how do we do that?

Let us say I am sitting here, and I feel like doing something mischievous. But then, I suddenly think, ''Oh, somebody is watching me.'' This reminds me of the story of ''Kanakadāsa''. One day, his ''Guru'', ''Vyāsatīrtha'', wanted to test his disciples' understanding of true awareness. He gave each of them a banana and instructed: ''"Go to a place where no one can see you and eat this banana."'' All the disciples left in search of hidden spots. Each one ate their banana, believing they had found a place where no one could see them. However, after some time, ''Kanakadāsa'' returned with his banana untouched. When asked why he had not eaten it, he humbly replied: ''"Guruji, I searched everywhere, but I could not find a place where no one was watching me. Wherever I went, I felt that God was watching me, and so I could not eat the banana."'' Now, how can you eat a banana when the condition is that nobody should see you eating it? The issue arises because I fail to recognize that I am both a ''witness'' and a ''participant''. So, I introduce the idea of God. In fact, this idea of God is the most marvelous idea! Some ignorant people claim that there is no God because they think of God as an ''object''. They do not realize that God is, in fact, the most profound idea in the human mind. I will explain this further—do not worry. These are deep truths that must be understood. Suppose someone says, ''"If there is a God, show me."'' Well, many things cannot be shown. If someone says, ''"I love you,"'' and you respond, ''"Show me your love,"'' how can love be shown? Because love is a ''concept''. In our experience, there are two things: ''percept'' and ''concept.'' What is a percept? I am able to see you, and you are able to see me. This is called percept or perception? A concept, on the other hand, is when we say, “That person is a good person, that person is a friendly person, that person is a loving person, that person is a hateful person,” and so on. Now, if you say, “That person is a loving person, but I have never seen that love—where does he keep it? Is it in his right pocket, left pocket, or back pocket? Where is this pocket?” Since we cannot see such a pocket, where is it? That is why I say, if anyone can pickpocket, it is only ''Sri Ramakrishna'' , and ''Sri Ramakrishna'' does pickpocket you know that? Because every pickpocket is, in a way, a manifestation of ''Sri Ramakrishna'' himself. There was once a devotee named Tej Chandra who lost 300 rupees. He went to the ''Gaṅgā'' and said, “''Thākur'', what have you done?” What did he mean? For a devotee, everything is done by God. God could not tolerate his distress, so He appeared and said, “Why are you weeping? Your money is there, under this stone.” The man ran, lifted the stone, and found his 300 rupees. Now, two questions arise. First, was it the same 300 rupees that was originally in his pocket, or was it a brand-new set of notes, freshly printed from the mint? Second, if a pickpocket had stolen the money, what did ''Sri Ramakrishna'' do? He must have pickpocketed the first pickpocket, retrieved the money, and hidden it even before the devotee arrived! Anyway, I’m just making fun.

What is the idea of God? First of all, this is the deepest ''Vedānta'' - God is not an object. God cannot be an object. God should never be thought of as an object. Why? Because what is the truth? There are only two things in this world: subject and object. Which is greater? The subject or the object? Which is independent? The subject. Do you follow me? Look, I can see the mic, but the mic cannot see me. I can close my eyes and forget about the mic. This means that the very existence of the mic depends on me. In other words, the subject is superior to the object. The subject is independent, while the object is dependent. If I do not care to perceive the object, it will have no existence at all. It depends on me. So, if God were an object, then who would be superior? Me or God? And if I were superior, what would be the use of praying to Him?

If me (or ‘I’), the subject, am so miserable, then the object i.e., God, whom I am trying to meditate upon must be even worse than me. That is why it is said that God is not an object. God is always the subject. This means that the pure consciousness through which we experience everything is God ''Cit-svarūpa'' and ''Caitanya-svarūpa''. That is why God is pure consciousness and is always the subject, never the object. I hope this point is clear. We will discuss it again because it takes a long time for us to truly understand. Secondly, I always mention this fact: we think, “I am a limited being.” And every millisecond, this limited being has only one thought: “How can I be unlimited?” In simple terms, “How can I do whatever I like?” Who can do whatever He likes? Only God - ''Sarvatantra, Svatantra''. He is the most independent; He can do whatever He pleases. And in reality, each one of us desires to be God. What is the other idea about God? God is deathless.

Now, consider our concept of God - can you ever think that God, too, will die? That He, too, undergoes birth, growth, and death? If He were subject to all these limitations like me, then such a God would be of no use to me. If He Himself were struggling to get out, how could He help me get out? So, God is birthless and deathless. Being deathless means He must also be birthless, which means He must be eternal. That is the idea. I have limited knowledge, but God has unlimited knowledge. And do I not want to have unlimited knowledge? Of course, I do! I want to know whether I will survive tomorrow, when death will come, or which exact number will win a million rupees. Don’t I want to know? I do. Now, what is my condition? I don’t know. Therefore, my concept of God is that there must be a being who knows everything - that is ''Cit'', the ''Cit'' aspect of God. I experience both happiness and unhappiness. What is the proportion? 50-50. Understand? A horse and a rabbit, if at all. I do not want to have only a little happiness and a lot of unhappiness. Is it possible? So, I imagine: there must be something beyond this. How would it be? Suppose there is a being who is ''Sadānandamaya'', or ''Sadānandamayī Kālī''. My imagination soars, and I conclude: there must be a being and He is called ''Ānanda-svarūpa'', ''Sat-Cit-Ānanda''. And that ''Ānanda'' neither ebbs nor flows; it is neither short nor long, it is infinite and eternal. So, this is my concept of God and everybody’s concept of God. Is it not? How did this concept arise?

This is the law you must understand: the human mind never conceives of something that is entirely impossible. You cannot imagine something you can never become. Can I become an elephant? Can I become ''Bhīmasena''? No, it is not possible for me to become them. But for God, it is possible. This means that I am thinking - if I were God, what would I want to be? I would not want to die. I would want to be all-knowing. And I would want everyone to love me. Is that not so? Would I ever wish, even in my imagination, that 99% of people love me but 1% hate me? No! I would want everyone to love me completely. This is the concept of God that we have. So, what is the idea? First, we said that God is not an object. God is always the subject. Second, we understand that God is infinite and eternal, untouched by death, ignorance, suffering, or unhappiness. Now, the third point is very important. Suppose I do not know whether such a being exists, but I firmly believe that such a being must exist. Who is a devotee? One who believes that God exists. If God exists, then He is also kind, compassionate, and loving. Therefore, whenever I pray, whatever I pray for, He is going to fulfill my desire. Is that not so? Here is an interesting fact: can you ever pray to God for something while believing that He cannot fulfil it? Think about it. Can you produce a desire, pray for it, and at the same time believe that God is incapable of granting it? Such a thought never arises. This means that whatever desire comes into our mind, we have complete confidence that if God wills, He can fulfil it because He is God and can do whatever He likes.

Have you understood what I just said? There would be no desire in our mind if we truly believed that the desire could not be fulfilled—whether by God or anyone else. Now, what is the constant prayer of every living creature? Only three things:

# "I do not want to die."
# "I want to know everything."
# "I want to be very happy."

Is this not a fact? I believe that these things can be attained; otherwise, I would not even pray for them. I hope you are able to grasp this concept. You must think deeply about it. What did I say earlier? A desire that we believe can never be fulfilled will never truly arise in our minds. We always desire what is absolutely possible, at least by God. So, what is the one fundamental desire, whether consciously or unconsciously, knowingly or unknowingly, of every living creature? It is this: ''May I not die. May I transition from untruth to truth, from darkness to light, and from mortality to immortality.''

'''''Asato Mā Sadgamaya,'''''

'''''Tamaso Mā Jyotirgamaya,'''''

'''''Mṛtyor Mā'mṛtaṃ Gamaya'''''

I believe that it is possible. So, here is the third point: If by praying to God, visiting various holy places, and practicing ''Japam'' and ''Tapas'', I feel that I am a happier person, then what is the problem for those who say God doesn’t exist? You know, there are people who claim that God does not exist. But the real issue is not whether God exists or not—the real point is that I am very happy thinking about God. So, why does it bother them? And remember, a headache comes only to those who have a head! Now, what does "head" mean here? Those who do not know how to think—do they truly have a head or not? The only benefit of having a head without the power of thinking is that it can be washed—brainwashed. That is the only advantage.

Now, follow these three points: God is not an object; He is the subject. God is our greatest aspiration, and such an aspiration would never arise in our mind unless we were completely confident that it could be fulfilled. If I am practicing remembrance, ''Japa'', prayer, righteousness (''Dharma''), and it is making me a happier and better person, who can object? Nobody can object. But those who do object are simply brainless fellows. That is all I can say. Okay, now let us return to our subject. This discussion began with ''Gāyatrī’s'' question: I may be deluded, but how can others be deluded? The answer is simple - whatever I call "others" are also products of my own delusion. They are part of the same delusion.

Then, another possible objection that arises is: ''Maybe in the dream state, such things are possible, but how is it possible in the waking state?'' The important point to understand is this - when we are in a dream, do we call it a dream? No. What do we call it? The waking state - because, at that moment, it feels real to us. Whichever state we are in, that state appears as the waking state to us. Now, when we are in this waking state, we compare and say, “''Oh, that was just a dream, that was all my imagination”.'' But when we enter a dream, our so-called waking state also becomes an imagination, doesn’t it? In a dream, you might find yourself in a dungeon, even though you went to sleep in your own bed. So, where are you really? Are you in your own bed, or are you in the dungeon? You are in the dungeon and that becomes the reality. That means the waking state has become unreal. It is as simple as that. Yet, this simple analysis is something many people struggle to understand.

''Question:'' In the waking state, we have distinct bodies and distinct mind, and I cannot influence another body and mind. It is not my own creation, it is a whole creation of which I am a part.

''Answer:'' So, that is what you are thinking. Is it a right statement? It is a totally wrong statement. It is okay. When do you understand that was a dream? When I wake up. When you wake up. And just now, I give example. When you are in dream, that is your waking state. When you are in the dream, the dream state alone is absolute reality. You will never question “oh, last second I was in Chennai and this second I was in Australia”. You will never think it is irrational. In dream, everything is absolutely rational and absolutely real. When you come back to waking state, you say that was imagination. When you are in the dream state, what has waking state become? Imagination only. This is one argument as an answer. The other argument is, what is this? A chair. I am seeing it. You are seeing it. Everyone is seeing it. A woodworm also sees it. Ask the woodworm what it is? It says it is food. Imagine this is a wooden chair. Then, for a woodworm it is not wood but it is food. In which world is it living? Food world and in which world you are living? What is the truth? You think whatever I am perceiving is the truth. No. Whatever we are all perceiving are different truths and different truths depend upon different states of the mind. I gave an example. I hope you remember. A young woman is walking in the street. This was Sri Ramakrishna’s example. A young child sees her, runs and hugs her, and calls her mama or mom. An old man is passing by. He also sees her, runs there and hugs her and says, my darling daughter. A young man is walking. He also runs and embraces her, says, my darling wife. Another young man is passing that way and he says, this is a very beautiful lady. How many objects they are all experiencing? One object. How many views they have all got? Multiple. Their actions, reactions and what they are going to do, everything depends upon the individual. I hope you got the point of this illustration. The point is, even though we may be seeing this same object, we are not seeing it exactly as everybody else is seeing it. Everybody is seeing it in a totally different way.

''Question:'' In the waking state, we have distinct bodies and distinct minds, and I cannot influence another body or mind. This world is not my own creation; it is a whole creation of which I am merely a part.

''Answer:'' So, that is what you think. But is it a correct statement? No, it is a completely incorrect statement. Let’s analyze this. When do you understand that something was a dream? Only when you wake up. When you are in the dream, however, that dream alone appears as the absolute reality. Do you ever question, Oh, just a moment ago I was in Chennai, and now I am in Australia - how is that possible? No. In a dream, everything appears perfectly rational and real. It is only when you return to the waking state that you say, Oh, that was just imagination. But when you were in the dream, what happened to the so-called waking state? It too became nothing more than imagination. This is one argument. Now, let me give you another argument. What is this? A chair. I see it. You see it. Everyone sees it. Even a woodworm sees it. But ask the woodworm what it is, and it will say, It is food! Imagine that this is a wooden chair - then, for a woodworm, it is not "wood," but "food." So, in which world is the woodworm living? The food world. And in which world are you living? The object world. Now, what is the truth? You assume that whatever you perceive is the absolute truth. But no—whatever we perceive is merely a relative truth, and these truths vary depending on the state of the mind. Let me give you an example, one that Sri Ramakrishna used. A young woman is walking down the street. A small child sees her, runs up to her, hugs her, and calls her Mama. An elderly man sees her, approaches her, and says, My dear daughter! A young man sees her, embraces her, and says, My beloved wife. Another young man looks at her and thinks, What a beautiful woman! Now, how many objects are they all perceiving? Just one. But how many different perspectives do they have? Multiple. Their actions, reactions, and thoughts are entirely dependent on their own perceptions. So, the key point is this: even though we may all be seeing the same object, we are not seeing it in exactly the same way. Everyone perceives it differently, based on their own state of mind.

My favourite illustration is a wooden table. Four beings are asked, "What is it?" Don't say it is a table—that is only for conveying the idea. It is an object which we call a table. You call a woodworm and ask, "What is it?" What does it say? "Food." You call a human being and ask, "What is it?" He will reply that it is a wooden table. You call a physicist with an electron microscope and ask, "What is it?" He will say, "It is energy, pure energy whirling at mind-boggling speed." You call Sri Ramakrishna and ask, "What is it?" What do you think he will say? "Pure consciousness." I hope you are able to grasp the idea as to why I gave these two illustrations. This profound idea has been threadbare discussed by ''Vedāntins''. They created two ''siddhāntas'' or theories: ''Sṛṣṭi-Dṛṣṭi-Vāda'' and ''Dṛṣṭi-Sṛṣṭi-Vāda'' (these terms relate to different philosophical viewpoints in ''Advaita Vedānta'' regarding the nature of perception and creation. ''Sṛṣṭi-Dṛṣṭi-Vāda'' suggests that the world is created first and then perceived, while ''Dṛṣṭi-Sṛṣṭi-Vāda'' proposes that perception itself gives rise to creation). ''Sṛṣṭi'' means "God created"—that is called ''Sṛṣṭi''. Because God created, I am able to experience it. ''Dṛṣṭi'' means I am able to see it, I am able to experience it. Seeing means not only seeing but also hearing, smelling, tasting, and touching—everything. This is called ''Sṛṣṭi-Dṛṣṭi-Vāda''. But both things are necessary for life. If there were no wooden table, then life would not be comfortable. However, even though ''Sṛṣṭi'' should come first, ''Dṛṣṭi'' comes before ''Sṛṣṭi''. That is called ''Dṛṣṭi-Sṛṣṭi-Vāda''. Do you follow what it means? That means how I experience that wooden table—that is my world. So, in which world is a mosquito living? A mosquito's world. In which world is a woodworm living? A woodworm's world. In which world is a tiger living? A tiger's world. In which world is a child living? A child's world. Now, I hope you are able to follow my argument. Even though we are all living in different individual worlds, and even though we are interacting with the same common things, our perceptions differ. That is why a beautiful book has been written: ''Men Are from Mars, Women Are from Venus.'' Have you ever heard of it? It is about how a woman can never see from a man's standpoint, and a man also cannot see from a woman's standpoint.

''Question:'' The common play exists in the waking state. Perspectives vary i.e., the way my world is different, but still there is something. Whereas in the dream, it is my mind which is creating. In the waking state, there are multiple are there are and each subject is viewing in its own way. So, there is a difference between the waking and dreaming state.

''Answer:'' There is a difference in their views. This fact you have to understand clearly. A chair will be a chair even if a billion people look at it. But how they look at it? This is a chair, there is no difference in that perspective. However, when you say “This is a beautiful chair, this ugly chair, old chair, new chair” - these are all different views. So, we are having a common factor, I am seeing a chair, but I am having uncommon ideas about it – regarding how I like it, I don't like it, I want to get rid of it, etc., etc.

''Question:'' Who created that? Like in the dream, I created. Yes. There is a common and then there is an ugly chair, great chair. Yeah. Who created that, that common basis?

''Answer'': That common basis is existence, pure existence. Common basis, because whatever you see here, it's a very interesting, deep question also. There is something called existing an object, that is a common thing for everybody. But how I view it, depending upon my past experience, no two people ever look at the same object exactly in the same way and even the same person doesn't look at the same object in the same way all the time. When you are hungry, you look at food in a different way. After you are completely filled up, you look upon the same food in a totally different way. These are very concepts which require a lot of thinking, ''Śhravaṇa'' and ''Manana''. Otherwise, without thinking, you can go on putting the same questions again and again. Let us come back to our topic now.

Let us just recollect: ''Sarva Maṅgala Māṅgalye'' The Divine Mother is the most auspicious of all auspicious things. I made a statement, everything in this world is auspicious. If somebody beats you, somebody murders you, that is also a very auspicious thing. How? From two points. First of all, it is not real. If it is real, then God is the most cruel being in the world. It is like a play in a drama. But we don't know it is a drama. Secondly, how do we become better people? Is it by always being happy or by going through suffering? Which will make us better people? Suffering. So everything is good.

Another way: ''Sarvārtha Sādhike'' - the Divine Mother bestows all A''rthas''. ''Artha'' means desire and She fulfils them. And according to the Hindus, there are only four. All the fruits anybody can desire are divided into four: ''Dharma, Artha, Kāma'', and ultimately ''Mokṣha''. One note I want to add here. ''Dharma, Artha, Kāma'' always lead us to happiness. From little happiness to more happiness to still more happiness. ''Śharaṇye'' - therefore, the only way we want to progress in life, that means we want to become healthy and happier, is only by taking refuge in the Divine Mother. Divine Mother to be worshipped, Divine Mother to be followed. Divine Mother to be worshipped through prayer and meditation, Divine Mother to be followed by her teachings called ''Dharmaśāstra''. Be ''Dhārmik'' - ''Satyam vada. Dharmam cara. Svādhyāyān mā pramadaḥ Taittirīya Upaniṣad (1.11.1)'' etc. ''Tryambake.'' ''Tryambake'' means she has three eyes: ''Sūrya'' - the Sun, ''Candra'' - the Moon and ''Jñāna-Netra''. Another way to understand is ''Tri-ambike''. ''Amba'' is the meaning of the word, what is called letter of the alphabet. ''Tri-Ambike'', it means three-lettered - ''Aa'' (ā), ''Oo'' (ū), and ''Mm'' (m̐), which means ''Om''. So, ''Tryambaka'' refers to the three-eyed form, while ''Triambike'' refers to the three-lettered form. You are the manifestation of ''Gauri. Gauri'' means white colour or golden colour, because golden colour always implies pure ''Sattva Guṇa.'' ''Śharaṇye Tryambake Gaurī Nārāyaṇi Namo'stu Te.'' O Mother, I worship you as ''Nārāyaṇi''. So, this is the meaning of the first verse. We will discuss it in our next class. Hopefully, we will cover the remaining two verses in the next class.

'''''Oṃ Jananīm Sāradām Devīm Rāmakṛṣṇam Jagadgurum |'''''

'''''Pādapadme Tayoḥ Śritvā Praṇamāmi Muhurmuhuhu ||'''''

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We are discussing the third Sthothram of Sarva Mangala Mangalye. I told you why these three verses from chandi have been incorporated into our day-to-day daily bhajans. And the concept is most marvelous. So, Sarva Mangala Mangalye. Whatever mother does is auspicious. There is nothing inauspicious in this world. Death, You know yesterday tragedy had taken place, if you heard. Our maid servant Padma she was electrocuted. Yesterday after our class by the time I came out, she was electrocuted. She went to switch on the evening light somewhere near a pole. There was some leak electricity leak and she touched bare hands. That's all finished. Yes as inside the ashram.

So from a worldly point of view, everything has is divided into this is good, This is bad. But from a highest paramarthicka Viewpoint, we call it paramarthicka . There is nothing which is aMangalya. There are reasons for that. We already discussed about it. The first reason is if something is really real. Somebody is dead that is a real fact, then it is not Mangalya. But according to vedanta and even according to dvaithins also, anybody who believes - for example example you be anybody who believes, That after death a Christian will go to paradise Kingdom of Heaven after, Muslim believes. He goes to Paradise, Christian believes. He goes to Kingdom of Heaven. What does that belief imply really. Is he going to go with this body? Nobody will not go because if body goes, do you know what happens? Supposing there is a seven star hotel. Everything is neat and clean. A buffalo goes in there after swimming in a sewage pool. Will it be appropriate? So anybody who goes to heaven with this body It is like that. So there would there is no body according to them body’s death is inevitable.

But apart from the body there must be something that goes to heaven or hell. That is called Jivatma. That is why Shankaracharya’s greatest to penetrative intellect is That while defending super the theory of superimposition. What is superposition a snake is superimposed upon a rope. That is the main meaning of shankaracharya. So you are saying that upon Brahman. We are super imposing this body mind this world, but that is not true. God really created this world. Then the contention is if God really created this world. The real world is real. If the world is real body is real. body is real then birth is real, growth is real. This is old age is real. This is real death also is feel happiness is real unhappiness is also real. A God who creates unhappiness what type of god if the Karea if the effect is having unhappiness. What should we derive about the cause? He cannot be anantha svarupa. He must be a mixture of both happiness and unhappiness and a God who undergoes both happiness is no God at all. It's worse than any ordinary human being. So even from their own point of view this superimposition you are accepting. Why are you how are you accepting superimposition that you want to go to heaven? That means who is it that goes to or if you are in the body if you are your body then with the death of the body, you also have to die. But that's not what it is. You are telling he will you will go to heaven. Then what happens to the body. That means it must be totally different from your temporarily you have put it on and you have discarded it and you are going to heaven.

Therefore Now you have an idea my real me is going to heaven. But if you are asking now, what are you do you say you are real body who goes to heaven or this particular body who is now? You understand the logic this particular body, which I consider. My this is me, is it not Superstition then superimposition you are super imposing your idea of your real self upon that this temporary body, which has nothing to do with you just as a snake has nothing to do with rope. It is not even a part of the Rope. It is totally different. How do we know as soon as light is brought completely it is taken up.

Anyway, So according to vedanta if this world is really real there are certain problems. We one problem is you will never get Moksha because reality is that which never changes. Therefore you will always be here with this body. Coming and going coming and going if that is real. But you don't accept it yourself. Then it must be only a temporary phenomena appearing and disappearing. And whatever appears or disappears what do you call it? Temporary and whatever is temporary is called mithya. You always don't don't have the wrong idea. Mithya doesn't mean non-existence. Mithya means that which is experienced temporarily. And as soon as the truth comes it will disappear. That is called Mithya. Mithya first of all, there are certain points. We discussed umpteen number of times when we say this Mike is mithya in my case Not mithya. My in my mind there is an idea because if you ask Sri Ramakrishna , what is this object? What do you think He will say? It is divine mother.

He will not say it is a mike. He will not say it is Flower. He will say it is God himself. But does God change His appearance? Has this rope ever changed its appearance. Then where is the snake? Snake is in my memory. The delusion is in me. Not there superimposition always means it is in me not there.

Okay, her question is if I am deluding myself. Don't want to sit on the chair. There are there is a chair in here is a chair. There must be something there are so many chairs there. Okay. Now people create this place has got a disadvantage, you know, so they come here and bow down now I am confused. Do it do me or to the Lord. Now you see here with one shot two birds. So her question is why you do all of us experience the same this thing. There are two answers are there. But first I will give you an answer. from the advaithic Vedantic point of view what we call all others or also my delusion. You don't exist again. If you are mithya, there are no categories called real mithya and unreal mithya. Everything is mithya only. To understand this point I will Give an illustration. You are having a dream. In the dream, you see that somebody is standing there at a distance in a semi light and appears to be like a bear., like a bear. Will everybody see that whereas beer or only? I see it as bear in your dream. Then we are having this discussion that they delusion is in your mind saw a then this question comes. Why you do all others also have the same delusion.

I hope you're able to catch my point. All the others in my dream are also delusions of my one mind which creates. who created that there he created who created. The other people is therefore as I see not only that who created myself in the dream myself. So there are two Clear I’s in the dream. One is the witness. And another is who is acting as an individual that individual is as good as any other object in this world. So this is the answer. We do not know the origin but they say there is no there is no way to find out how it came. But there is a way how it can be removed. That's why about Maya it is anaudi but not anantha. Anaudi means we don't know when it started. So the law the general law is whatever is beginning less will also be endless. But in the case of Maya, because it is not Sathya. We mean anaudi doesn't mean it is eternal. If it is eternal, It will never disappear. Anaudi only means I have no way of understanding when it started. So simple examples, Swami Dayananda Saraswathi I took it from him. Tell me at the exact second when you started to dream. Take a stopwatch. And go on finding out when you have gone to deep sleep,

Or when you have gone to dream state? Tell me when you're when you have gone to dream state. If you are watching the time, that means you are not asleep or dreaming and when you really fall asleep, then you will not be able to find out this is called anaudi. Tell me at exact at what exact moment the dream started or deep sleep started. Can you? no you cannot find out. But it is that is that not able to find out when the Source started when it started is called anaudi. Aadhi means beginning anaudi means beginning less. so we don't know but we know when the dream ended. The moment you get up instantaneously you will find out there is particular time is there you see what a beautiful thing it is. Ah, so that that is the most important Maya is it is anaudi but not anantha. It comes to an end. But God is both anaudi as well as anantha. Because if he comes to an end our Moksha will come to an end. Not only that. There will be no God. God Is born and God is dead. We cannot imagine that kind of God is making too much noise just a little like this.

Even though these things look like rational arguments, They are very deep points. We have to understand. So in the dream, we have got two three entities. Me as a witness me is a player and the whole world with whom I am playing. So how do we know there are three because when we wake up, we remember I remember I was walking. That means I was witnessing myself. I remember I met some people I remember we all got frightened seeing thinking it is a bear, but when we came near then we saw it is our old friend who is put on a bear appearance. So whatever is temporary that is called mithya. Mithya is not non-existence. That's why we have Three technical words in vedanta. It is very important to have a grasp of this technical word. Satyam mithya tuchcha. Satyam mithya and tuchcha. Satyam means that which is existence. Tuchcham means it has never in a another name for non-existence is tuchcham. Example the son of a barren woman. We are using words, but certain words do not have corresponding objects like buttermilk. You understand buttermilk are two words. What is buttermilk? There is neither butter nor milk. why it is called buttermilk. Even now I cannot figure it out.

So there are certain words. one. Vandhya putraha is son of a barren woman. Words exist, but corresponding object does not exist that is called Tuchcha. which means total non-existence. Sathya means always existent without any change. Then where does that word Mithya come? When satyam because of some defect in me is mistaken for something similar. Always keep that we you can never imagine a rope a snake an elephant is standing on the Rope. You can't mistake a rope for an elephant? Why? Because sadrussia should be there. sadrussia see a main similarity should be there. You can mistake it for a piece of garland. You can mistake it for a piece of a little bit of water flowing that way but are you can mistake it for a small what is called A bent piece of stick stick. But never can you imagine a human being? A dog, an elephant, a cow. You cannot mistake a rope. Why? There is no similarity. Now What is the point? I want mithya is a temporary knowledge wrong partially wrong knowledge. It is not completely wrong knowledge. It is a partially wrong knowledge. Do you understand? What is meaning of partiality? See whenever we use grammar can help us a little more. There is a rope. Listen carefully. There is a rope. Because of insufficient light plus my own fear, my own fear, then I mistake it for a snake. What am I saying? There is a snake. There is a rope. There is a snake there is a there is no difference previously. Also now that means the existence part of the rope is not mistaken. The appearance part of the Rope is mistaken, and because it is mistake. Mistakes will be corrected sooner or later. So until it is corrected it it may be one year. It may be billion years. But mistake will always be corrected.

Therefore whatever is temporary whether it is one year or a billion year that is called That is called mithya. See how wonderful this analysis is. Mithya is not to be equated with non-existence. Mithya always is a dependent upon aShraya. We call it, athishTana we call it support. Had there been no rope there would be no snake also. These are the concepts we have to constantly reinforce so that we are able to understand them clearly. So three words in vedanta – tuchcha, mithya and Sathya. our problem is not with tuchcha because that which doesn't exist cannot give us any problem. Now our problem is we mistake satyam as mithya. We mistake a rope for a snake. This notion is a wrong notion. This first of all, they wrote this notion is temporary. It has started at a particular time when is that particular time when there is sufficient light, I knew it it was a rope and when semi-darkness comes semi a light semi-darkness then I still see something. what I am seeing is sathyam. But what I am thinking I am seeing is mithya.

So what is the first point it is a Temporary phenomenon. Whereas if it is satyam, it never changes. The second point is that delusion superimposition is not there. It is in my Brain and that has somehow got to be removed and it can be removed only by two factors. The scripture as interpreted by a sadhguru because scripture also can be Misunderstood. in fact most people's for example, you know hare Krishna people. They mess it. They interpret Bhagavad-Gita is bhagwan. Krishna in Gita is shouting

ye yatha mam prapadyante tams tathaiva bhajamy aham

mama vartmanuvartante manusyah partha sarvasah

As people worship me, I also respond to them exactly in the same way. This fellow's say no. No, you are a deaf fellow. I will I will filter what you are going to hear only those who call you Krishna those words will reach you and any name Rama, Vishnu, Narayana, and Let alone Allah or Jesus Christ if anybody utters they are not going to come to you. This is called fanaticism.

But the Lord is so is there. Anyway what is the point we are talking about three points we talked about. First of all satyam will always be truth will always be eternal.

Truth will never change Eternal means that which never changes not that which continues for example vedanta tells this Earth since how many billions of years back we saw - 14 nearly 14 billion years this Earth is continuing and according to physicists. This is not the only phenomena. this particular time. The manifestation is since 14 million years the Big Bang occurred when Fourteen million years billion 14 billion years back. Now that was the wrong notion people who are cherishing until a few years ago. Then Some scientists upped the question. That is how knowledge progresses. What was there before the Big Bang? There must be something for Big Bang to occur. If there was nothing, “nothing” will occur. So there must be at least something at least a time bomb and a fuse and a match box something should be there for the big bang to occur.

So that was the second there must be something that means can you imagine something That never existed all of a sudden it comes into existence. That is what Bhagavad-Gita is. Also telling that to Sath and asath. Sath always existed Asath d never existed. That is what physicists are telling. What is the first law of thermodynamics matter cannot be created, matter cannot be destroyed. What does that mean? That means matter is always not created means it is always there. You can only transform it. energy rather energy can be cannot be created cannot be destroyed can only be transformed and when energy transforms what does it become? Simple matter it becomes matter. Like electricity how do you know there is electricity. It must be transformed through a Transformer. Then it will come as light as a heat as motion as attractive capacity for So these are the four final truth. So Einstein wanted to unify them. Anyway, what is what are we talking about? First point is let their this truth never changes. Mithya is a temporary phenomenon. That is the first point and mithya is an idea in our brains not there. That is the second point and this mithya unless we remove it. We will never know the truth. So long as mithya is there we will never know the truth and that how can it be removed only by truth and how can truth come only through the grace of God in the form of a guru interpreting the scripture. There is no other way. So these are the three points we have to clarify. This has a relevance to what we are talking about. It is both both because as study we discussed we very living creature goes through three states waking dream. And there is no other state. Turiya is not a state. You have to always remember Turiya is the very ground over which this phenomena takes place.

So Jagrath, swapna sushupthi. Jagrath is waking State. Dream is the swapna Avastha. both States the power two powers of Maya Avarana and Vikshepa function.

But in deep Sleep Vikshepa Shakti is not there, because the mind is not functioning. But Avarana Shakti, is there covering the truth? So typically we see is my has the hypnotized or whatever whatever you call it. So would there be glances are there any times that there will be glimpses of this my opinion.? Yes. Yes all the time. It is surprising but all the time. That background is there. But we don't pay attention to it.

So we also explained this many times in our classes. I am bringing it out again in within each personality. There are two I s. I two. What are the two I s. one I - which is I was a child. I was I am I am the child. I am the young man I am the middle aged person. I am the old man. Fortunately does not say I am a dead man. 27:50-5

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That he can’t say. For others to say. But there is another I which is a that was me.

No suppose you get photographs when you are a baby, when you are an adolescent ,youth, middle-aged person. You have different photographs definitely they are there.

So when you are witnessing, are you saying that with the two photographs are different people or are you saying that they are the same people? I hope you are able to catch what I'm trying to tell you. From the birth until I die. I am having that idea. This is me. This is me. This is me so that I is which is temporarily identifying itself with every change that occurs in our personality, but there is another I that was also me. That was also me. This was also me that continuous unbroken I there is a changeless I, and there is a changing I. because if it is a changing I you will never be able to recognize your past. So have you understood this one?

So so all the thoughts that we get. Hmm. Letter to all the changing and and you are witnessing it. Oh, I had that thought when I was a child. I made a foolish mistake. When the child made that foolish mistake, he never says I made a foolish mistake. I am doing the most wonderful thing in this world. At that time subsequently who is looking who is looking upon it and passing the judgment. Judgment can only be passed by a sakshi witness. Never by oneself. So another question is this I is the constant is always present always no. No it is it is totally different from past and present and future future, of course in imagination. So that which stands aside one is completely identifying. I am happy, I am unhappy. Another is saying at that time I was happy, at another time I was unhappy. Is it not common experience? So if you just think over carefully that which is saying I am happy and unhappy the temporary I along with that experience. I am the experiencer. That which stays oh that time you

were happy and then the other time you are unhappy that which is just recollecting without passing any judgment just witnessing it recollecting it that is called the permanent I. it is this permanent. “I” which we are constantly that that's why is your permanent I if it is impermanent, I it would be the other I. . So it means it's always the now all the time. The point is what is spiritual life you shift that changing I your focus on the changing I and then remain with the witnessing changeless. I. then what we say. Oh that was the state of waking, that was this state of doing that was the state of dreamless state. So I am witnessing it. So what is the psychology here.

Very wonderful psychology? Whatever I am experiencing is not me. That is the foundation to understand all this topic. Whatever you are experiencing What did I say? Whatever we are experiencing is not us ever. you are experiencing me. Do you say you are me? Your experience do is say the edge. They say Mike. Otherwise, there will be a terrible thing. You're experiencing a dog. What do you have to say?

You're experiencing a donkey or do you have to say there is nothing called the witness. I is permanent. permanent means it must be there in the waking state, in the dream state, in the deep sleep state. So this is the point. I am laboring to impress upon you. You are witnessing it is this witness upon waking up say who is remembering the participant I are the witness. I. witness I , but it is not able to business huh during dreaming. No. No. No your statement is not correct if it is not witness who

is remembering. You cannot remember what you have not witnessed. Can you have what you have not experienced you can never remember, isn't it? Are you able to follow my point?

So upon waking up? You are remembering I was having that kind of dream. who was

remembering it the dream I or the witness I How do you suppose instead of the small? I huh? That is what we are trying to that is what we are trying to do in spiritual life. How are we doing it? Say I'm sitting here. I feel like doing some mischief. Then somebody is watching me if I do like that. That is the story of kanakadasa. How can I eat a banana when when you work your condition is? No, body you should see you so first because I myself cannot understand I am both a witness and a participant I bring in the idea of God. In fact this idea of God is the most marvelous idea about God. Stupid fellows cannot understand when they say there is no God they are they are thinking of a God with as an object. They are not thinking of God as a most marvelous idea in our mind. So I will expound on it. Don't worry about these all these you have to understand these deep truths. So suppose somebody says if there is a God show me. You can you cannot show many things. You show me that you love me. Right, somebody says I love you. So show me or love who can you show your love? Because this is a concept there are two things in our experience percept and concept what is percept. I am able to see you and you are able to see me. What is this called percept perception, but a concept that person is a good person that person is a friendly person that person is loving person. That person is a hate in person. Now, you owe that person is a loving person. But to I have never seen that love. Where does he put it in his power right pocket left pocket or back pocket. Where is the pocket? That is the everywhere a pickpocket that saw me a Must Be Wondering Where does this swami Keep his money? Where is the pocket? He keeps his money because he can't see that pocket. You know, where is it? Only that's why I say only Shear if anybody can pickpocket only Sri Ramakrishna can pickpocket and Sri Ramakrishna does pickpocket. Do you know that because every pickpocket is the manifestation of Sri Ramakrishna and not only that there was one devotee Tej Chandra. Once he lost 300 rupees and then he went and to the Ganga and said Takur what have you done.

What does he mean? Devotee, but devotee everything is done by whom by God. Okay. God could not tolerate it. He came and said why are you weeping your money is there? See the under that stone, so this man ran lifted the stone and got his 300 rupees. Two questions come that is it the same 300 which was earlier in his pocket, or is it a brand new note from the mint Factory It has come first. Secondly that one pickpocket has pick pocketed this devotee what Sri Ramakrishna did now. He must have pick pocketed the pickpocket and brought. Take this money and must have buried it Even before the devotee came. Anyway, I'm making fun. what is the idea of God? First of all, this is the deepest vedanta. God is not an object. God cannot be an object. God should never be thought of as an object because you know, what is the truth? There are only two things in this whole subject and who is a great subject or object who is independent. Do you follow the is a I can see the Mike. Mike cannot see me. I can close my eyes and forget about the mic. So the very existence of the mic depends upon whom upon me. That means subject is the is superior to the object. Subject is independent. object is dependent. in when you understand if I don't care to perceive it that Object will have no existence at all. It depends upon me.

So if God is an object then who is superior. Me or God. Then what is the use of praying to him. if if my me the subject itself is so miserable, then the object God which I am trying to meditate upon must be worse than me. So that is why it is said God is not an object. God is the always the Subject only. That means that pure Consciousness through which we are trying to experience Everything is God. Chit chit. Swaroopa. Chaithanya swaroopa, chit and Chaithanya . So that is why God is pure Consciousness and it is subject. It is not the object which is this point is clear because we will discuss it again because it is it takes long time for us to understand. second. I always mention this fact, so I am a limited being. And every millisecond of the thought of a limited being is only one, how can I be unlimited that means in plain form? How can I do whatever I like who can do whatever he likes. Only God Sarva Tantra swatantra he is the most independent. He can do whatever he likes and each one of us. Want to be God. Only. I what and what are the other idea about God God is deathless know our concept of God.

We can you ever think God is God also dies. He has a birth is a growth and he dies if he is also subject like me to all these things that God is of No, use for me himself is and struggling to get out and how can I help me get out? So God is birth deathless death less means he must be birth less. That means he must be Eternal is the idea. Then I am of limited knowledge. God is unlimited knowledge and or do I not want to have unlimited knowledge because I want to know whether to I am going to survive tomorrow when the body's death is going to fall down or which exact number is going to win a million rupees. Do I want to do don't I want to know I want to know now, what is my condition? I don't know.

Therefore my concept of is there must be a being who knows everything that is chit. The chit aspect of God. I am subjected to a happiness and unhappiness. What is the proportion? 50/50 understand 50/50 a horse and a rabbit if at all. So I don't want to have this much happiness and this much unhappiness. So is it possible so I imagine there must be how it will be Suppose there is a being who is sadanandha Maya so the anandamayi Kali. So my imagination flies and say there must be a being is called Ananda Swaroopa. Sath, chit, Ananda and that Ananda doesn't know F Bar flow. It is not short or long. It is infinite and eternal. So this is my concept of God. Everybody's concept of God. Is it not . so how did this concept come?

This is the law which you have to understand. In human mind such a thing never comes, which is not possible to become. You cannot imagine something which you can never become. So can I become an elephant? Can I become a Bhim Sena? For me not possible, but for God? It is possible. That means I am thinking myself if I am God, what would I like to be? I don't want to die. I want to be all-knowing and I want not only that I want everyone to love me. Is it not? Do I want even in my imagination one being? Okay, 99% of the people will love me but one person will hate me do you think I will be thinking like that. See, this is the concept of God being. so this is the idea. First of all, what did we say? God is not an object, God is always the subject. Second idea. We are having this is something a being which is infinite which is eternal which is never know doesn't know death does not know ignorance doesn't know suffering or unhappiness second. Third Point very important point is supposing I don't know whether such a being exists, but I firmly believe such a being exists. And who is a devotee he believes that God exists. So if God exists he is also kind compassionate and he loves me therefore whenever I whenever I pray whatever I pray for he is going to fulfill my desire. is it not. interesting fact You will learn a lot of things if I if you attend my classes. Can you pray to God, Thinking that I would like to have this desire fulfilled even though I know God cannot fulfill.

Have you followed what I said? Can you produce a desire and pray where You really believe God cannot fulfill. Does any such desire ever come into your mind? That means whatever desire comes in our mind. We have complete confidence if God Wills he will be able to because he is God. He can do whatever he likes. He can fulfill therefore. You have understood what I said right now. There would be no desire in our mind, If we truly believe that that desire cannot be fulfilled either by God or anybody. Understand? Now what is constant the constant prayer of every living creature is what? But only three things. I don't want to die. I want to know everything and I want to be very happy. Is it not a fact? I believe that the thing can be attained. Otherwise, I would not even pray.

I hope you're able to get you to think deeply. what did I say earlier. A desire, which I think I have a desire, but it can never be fulfilled. We will never desire such a thing. We always desire what is absolutely possible by God. So what is what is the only desire whether consciously or unconsciously knowingly or unknowingly of every living creature. May I not die.

asato mā sadgamaya,

tamaso mā jyotirgamaya,

mṛtyormā'mṛtaṃ gamaya.

Another thing Maya. I believe that it is possible. So here is the third point that comes. What is the point that by praying to God? By visiting various holy places by doing japa and thapa etcetera if I feel that I am a happier person. What is the headache of the stupid fellows who say there God doesn't exist? You know, there are people who say God doesn't exist. The proper point is not whether God exists or not. The point is I am very happy thinking about God. What is your headache and headache always comes only to those who have got head. That means head means what here the fellows who do not know how to think or they with head or without a head. The only benefit of having a head without the power of thinking is it can be washed? Brainwashed. The only benefit. Now you follow these three points. So God is not an object. God is our greatest imaginary ambition. And such an ambition will never come into our mind unless we are hundred percent confident that It can be fulfilled. And, if I am practicing remembrance, Japam prayer being good dharmic Etc. And if that is making me happier person better person who can object. Nobody can object. But anybody these fellows, who object to their brainless fellows. That is all I can say.

Okay now come back to our subject, what we are talking about. It all started with Gayathri's question that I maybe deluded, how can others be deluded because all in whatever I call the others are also products of my own part of the same delusion. Then another of possible objection retinol in dream. It is possible but in waking state is how is it possible? But the point is here is the important point when we are in dream. Do we call it dream? What do we call it? Waking state - where whichever State we are that is waking State for us. So when we are in this waking State, we are comparing. Oh, that was the experience I had and that is all my imagination. But when you go to dream your waking state is also an imagination. isn't it. when you are indeed when you are dreaming you are in a dungeon, even though you are you went to bed in your own bed. So are you in your own bed, or are you in Dungeon you are in the dungeon?

That means that if they that means waking state has become unreal as simple as that. This simple analysis people are not able to understand. My own creation total creation. Hmm. So that is what you are thinking is it right right statement is a totally wrong statement. So okay when you when do you understand that was a dream? When you wake up and just now I give example when you are in dream that is your waking State. Oh, no. Just listen, I understood your question. When you are in the dream, the dream state alone is absolute reality. You will never question array last second. I was in Chennai and the next second I was in Australia, you will never think it is irrational in dream. Everything is absolutely rational. Absolutely real. when you come back to waking State you say that was imagination. when you are in dream state, waking State. What does it become? Imagination only. Okay, this is one argument as an answer.

The other argument is, what is this? Chair. I am seeing it, you are seeing it, everyone is seeing it. The wood worm also sees it. Ask What is it. No, it says it is food. Food imagine this a wooden chair. Imagine It's a wooden chair then if for it, what is it? It is not wood. It is food here itself in which world is it living food world and in which world you are living? So what is the truth you think whatever I am perceiving is the truth no whatever. We are all perceiving are different truths. And different truths depend upon different states of the mind. I gave an example. I hope you remember a young woman is walking in the street. This was a Sri Ramakrishna's example. A young child sees her, runs on hugs or mama, mom. An old man is passing by he also sees her runs there and hugs her and says my darling daughter. A young man is walking. He also runs and Embraces her says my darling wife. Another Young man and his passing that way. And he says this is a very beautiful lady. How many objects? They are all experiencing one object. How many views they have all got so their actions their reactions and what they are going to do everything depends upon. I hope you what is the point of this illustration.

The point is even though we may be seeing the same object. We are not seeing it exactly as everybody else is seeing it. Everybody is seeing it in a totally different way. So I will my favorite illustration is a wooden table. Four beings are asked. What is it? Don't say it. Is it table at the only for conveying the idea? It is an object. We which we call table you call a wood warm and say what is it? What does it say? Food. You call a human being and say what is it? It is a wooden table. You call a physicist with an electronic microscope. What is it? Energy - Pure Energy whirling at mind-boggling speed. You call Sri Ramakrishna and ask what is it? What do you We'll say so I hope you are able to why I gave this two illustrations. So this profound idea has been threadbare discussed by vedantins. So they created two siddhantas theories srishti Drishti Vadha and drishti srishti Vadha. Shrishti means God created that is called shrishti because God created I am able to experience it. There is t means I'm able to see it. I'm able to experiencing means not only see she get hearing smelling tasting touching everything. This is called Srishti Drishti Vada, but we both things are necessary for life. If there were to be no wooden table. Mmm, life will not be comfortable but then even though it's srishti should come first later on comes drishti that is called drishti Srishti Vada. Follow what it is. That means how I experience that wooden table. That is my world.

So in which World a mosquito is living? Mosquito world. In which world a wood worm is Living woodworm Word, which World a tiger is leaving Tigers World in which World child is living Child's World. Now I hope you are able to follow my argument. Even we are all living in a different individual world, even though we are taking the same common things. That is why beautiful book “Men Are from Mars Women Are from Venus” If you ever heard that one it is, you know, a woman can never see from a man's standpoint and a man can also cannot see from a woman standpoint. That is why a woman a wife once got annoyed with her husband all men are dull. He asked her. Why do you issue such a statement? She explained they are so dull because everything has to be repeated to them. He got so angry at that. He asked what did you say? Everything has to be repeated. So exist Oh my God. But still there is something there is it's my mind which is creating in the waking state. I need the money people. It's my view but multiple things are there multiple subjects. This each subject is doing in its own. Yeah, so there is a difference. There is a difference in their views. There is this fact you have to understand clearly a chair will be chair even if a billion people look at it, but how they look at it. This is a chair. There is no difference. This is a beautiful This is ugly chair a which are new chair. These are all different views. So we are having a common factor. I am seeing a chair but I am having uncommon how I like it. I don't like it. I want to get rid of it, etc. Etc. This is that is way. Yes. Yeah that common basis is exist. Pure existence. common base because whatever you see here. Is it very interesting deep question also that deep question is this one you may not understand it is a deep question, but it is a very deep question. There is something called existing an object. That is a common thing for everybody. But, how I view it? It Depending upon my past experience. No, two people ever Look at the same object exactly in the same way. And even the same person doesn't look at the same object in the same way all the time when you are hungry you look at food in a different way after your completely filled up.

You look upon the same food in a totally different way. Okay, these are very concept which require a lot of thinking. sravana and manana. Otherwise without thinking you can go on putting the same questions again and again, let us come back. So we are dealing and there's not much time, but we will just recollect. Sarva-Mangala-mangalye the Divine mother is the most auspicious of all auspicious things. I made a statement everything in this world is auspicious. If somebody beats you, somebody murders you that is also very auspicious thing. How? From two points of view.

First of all it is not real. If it is real God is the most cruel being in the world. It is like a play in a drama, but we don't know it is a drama. Secondly, how do we become better people by always being happy or going through suffering which will make us better people. suffering. Sarva-Mangala-mangalye. So everything is good another way sarvartha-sadhike a Divine mother bestows all arthas are that means desire fulfills and according to Hindus. There are only four all the fruits anybody can desire are divided into four the Dharma artha Kama and ultimately Moksha. One note. I want to add here the Dharma artha and Kama. They always lead us to happiness. From little happiness, to more happiness, to still more happiness. Sharanye. Therefore the only way we want to be progress in life. That means we want to become healthy and happier is only by taking refuge in the Divine mother. Divine mother to be worshipped; Divine mother to be followed; Divine mother to be worshipped with through prayer and meditation; Divine mother to be followed by her teachings called Dharma shastra be dharmic - satyam vada . dharmam chara . svadhyayanma pramadah, etc, etc. Tryambake she has got three eyes. What are the three eyes the Surya , Chandra and the gnana netra other way of threeambike Amba is the meaning of the word. What is it called letter of the alphabet Amba means letter of the alphabet. So three simple Stellar syllables of the alphabet is called Tryambake become in ambika means Eyes thriyambikke means to three letters of the alphabet. What are they? Ah, uh and ma which means om you are they and if I shred now Gauri means white color or golden color because golden color always implies. Pure sathva Guna. Sharanye Tryambake Gauri Narayani namo'stu te. Oh mother I worship you as Narayani. So this is the meaning of the first verse. we will discuss it in our next class did rest of the two hopefully we will Cover those two subjects outside.

cts outside.
[[Category:Sarva Mangala]]

Sarva Mangala Lecture 01 on 06-October-2019

2025-01-01T07:41:37Z

Pooniam: Corrected punctuation, grammar and clarity

== Full Transcript (Corrected) ==
<big>ॐ</big>

'''<big>जननीम् सारदाम् देविम् रामकृष्णं जगद्गुरुम् ।</big>'''

'''<big>पादपद्मे तयोः श्रित्वा प्रणमामि मुहरमुहुहु ।।</big>'''

'''''<big>Oṃ Jananīm Sāradām Devīm Rāmakṛṣṇam Jagadgurum |</big>'''''

'''''<big>Pādapadme Tayoḥ Śritvā Praṇamāmi Muhurmuhuhu ||</big>'''''

<big> Today we will begin the ''Sarvamaṅgalā Stotram''. As we all know, this is one of the three ''stotras'' that devotees of Sri Ramakrishna sing every evening regardless of where they are. We are aware of its origin and why it was included as one of the three ''stotras''. Sri Ramakrishna worshipped the Holy Mother as ''Tripurasundarī''. At the end of the ''pūjā'' he recited these three ''ślokas'', which are taken from a text called the ''Mārkaṇḍeya Purāṇa''. A section of the ''Mārkaṇḍeya Purāṇa'' is known as the ''Durgā Saptashatī'', ''Śrī Śrī Chaṇḍī'', or ''Devī Māhātmya''. This text is also considered a ''Mantra Śāstra''. While it can be recited as an expression of devotion, it is also possible to chant it with a specific ''Saṅkalpa'' if one has particular desires. It is highly regarded as a great ''Mantra Śāstra'', comparable to other renowned classics like the ''Saundarya Laharī'', and so forth.</big>

<big>Because Sri Ramakrishna had sung this hymn, and as we know, when an ''Avatāra'' appears, four things typically happen: First, His name becomes a ''mantra''. Secondly, His form becomes an object of adoration and contemplation. Thirdly, His life and teachings become a source of inspiration and guidance. Finally, an organization arises to preserve and propagate His life and teachings, ensuring they do not become degenerated. As part of this fourth aspect, the ''Samāja'' (society) propagates these teachings by worshipping the deity, repeating the ''mantra'', and following His instructions. A component of this propagation is the ''Ārātrika''. Although these three ''ślokas'' occur in the ''Durgā Saptashatī'', they were chosen for this purpose because Sri Ramakrishna had worshipped the Holy Mother with them. When the Holy Mother visited Bangalore, she would often enjoy the sunset from a hillock, now known as the Holy Mother’s Rock. One day, Swami Ramakrishnanandaji, who had organized her entire trip to the South, learned that the Mother was sitting there. He exclaimed, “Oh, Mother has become ''Parvatavāsinī!'' A dweller of the ''Parvata'' is ''Pārvatī''.” Swami Ramakrishnanandaji, being a bulky person, had to climb the hillock in an era when a smooth pavement did not exist. Today, the path has been levelled and paved. However, at that time, the climb was challenging, and by the time he reached the Holy Mother, he was out of breath. Kneeling before her, he recited this hymn to the Divine Mother.</big>

<big>We regard the Holy Mother as ''Sarva Deva Devī Svarūpiṇī''. Several instances validate this belief. When the first ''Durgā Pūjā'' was held at Belur Math, the Divine Mother herself inspired Swami Vivekananda and Swami Brahmanandaji to perform the ''pūjā''. On that occasion, although the Holy Mother did not appear as Mother ''Durgā'', she arrived just before the ''Durgā Pūjā'' as Mother ''Kālī''. Mother ''Kālī'' was seen coming from Dakshineshwar to Belur Math a few days before the ''Durgā Pūjā'', symbolically indicating, "I am ''Durgā''," and so on. There are numerous such incidents connecting Sri Ramakrishna and the ''Durgā Pūjā''. One such incident occurred during ''Durgā Pūjā'' when Mathur Babu was celebrating the festival, as he did every year. On this particular occasion, Sri Ramakrishna was with him. Mathur Babu did not want the image of the Divine Mother to be immersed. His wife, Jagadamba Dāsi, came running to Sri Ramakrishna, saying, “Mathur Babu is not allowing the image to be immersed and is threatening, ‘If anyone does it without my permission, I will chop off his head!” Sri Ramakrishna then approached Mathur Babu and asked, “Why are you obstructing the immersion? After all, all these days, the Mother has been sitting outside and accepting your ''pūjā''. From now on, she will accept it from within your heart.” With these words, Sri Ramakrishna touched him. We can presume that Mathur Babu must have had a vision of the Divine Mother at that moment. Being a devoted worshipper of the Mother, he recognized that ''Kālī'' and ''Durgā'' were one and the same. He then agreed to proceed with the ''Visarjana''. Once, Hriday wanted to celebrate ''Durgā Pūjā'' and requested his uncle, Sri Ramakrishna, to attend the event and stay with him. Sri Ramakrishna replied that he would not be able to come because Mathur Babu would not permit it. However, he said, “Every evening, at the time of the ''Ārāti'', I will come there in a subtle form, and you alone will see me.” As promised, Hriday saw Sri Ramakrishna every evening, standing by the side of the image and fanning the Divine Mother.</big>

<big>On another occasion, Mathur Babu was performing ''Durgā Pūjā'', and Sri Ramakrishna was in a state of ecstasy. Jagadamba Dāsi wanted to witness the ''Ārātrika'', but she was hesitant to leave Sri Ramakrishna alone. A few days earlier, he had fallen onto burning charcoal while in ecstasy, resulting in severe burns on his back. A large piece of live charcoal had even pierced his body. Given this incident, she did not want to risk leaving him unattended. What did she do? She dressed Sri Ramakrishna completely in women’s attire and adorned him with all her jewelry. Sri Ramakrishna entered a deep state of ecstasy, merging in oneness with Mother ''Durgā''. Gently leading him, Jagadamba Dāsi placed him in the women’s line for ''darśan''. Meanwhile, Mathur Babu, standing opposite, kept gazing at Sri Ramakrishna, wondering, “Who is this lady?” He could not recognize Sri Ramakrishna, as the transformation was so perfect. Sri Ramakrishna, being a great actor, identified completely with any role he assumed. Keep in mind that during the practice of ''Madhura Bhāva'', Sri Ramakrishna became completely one with the idea of being a woman. It is said that, like women, he even experienced those monthly cycles. He would fully identify with whatever mood or divine form he was immersed in - if it was Krishna, he became Krishna; if it was Rāma, he became Rāma; if it was ''Kālī'', he became ''Kālī''. At Shyampukur, during one ''Kālī Pūjā'', Sri Ramakrishna suggested, “Let us celebrate ''Kālī Pūjā''.” (Note: there are two main ''Kālī Pūjās -'' one in the month of May, called ''Phalāhāriṇī Kālī Pūjā'', and another in October, which falls on the ''Amāvasyā'' immediately following ''Durgā Pūjā''). Simple arrangements were made with flowers and sandal paste, as the celebration was not meant to be elaborate. Sri Ramakrishna sat quietly while the devotees waited, expecting him to either perform the ''pūjā'' himself or ask someone else to do it. However, he said nothing. Suddenly, Girish Chandra Ghosh felt a divine inspiration. He realized that Sri Ramakrishna himself was Mother ''Kālī'', and that was why he remained silent. Acting on this inspiration, Girish took a handful of flowers, exclaimed, “''Jai Kālī!''” and offered the flowers at Sri Ramakrishna’s feet. Sri Ramakrishna immediately entered an ecstatic state, affirming that ''Kālī'' was none other than himself.</big>

<big>Sri Ramakrishna is ''Sarva Deva Devī Svarūpa'', and Holy Mother is ''Sarva Deva Devī Svarūpiṇī''. There is no difference between them or any other God or Goddess, because there can only be one God and no more. This is why we must adore the Holy Mother. There is another very important reason to revere Holy Mother. How does the grace of Sri Ramakrishna descend upon us? It comes through Sri Ramakrishna’s ''Karuṇā Rūpiṇī''. His ''karuṇā'' (compassion) has taken the form of Holy Mother. That is why he said to her, “I am leaving you behind. You have to distribute whatever I have earned, and you have to highlight the Divine Motherhood of God.” Thus, we worship her as the embodiment of compassion and divine motherhood. She is ''Nārāyaṇī'', ''Pārvatī'', ''Kālī'', and everything for us. This is the reason these particular three ''ślokas'' are chanted in her honor. In the ''Chaṇḍī'', there are four beautiful hymns. The first is the ''Brahmādi Stuti'' or Brahma's hymn to the Divine Mother, which appears in the first chapter. This hymn is recited to awaken Lord ''Viṣṇu'', who is under the spell of ''Mahāmāyā’s Nidrā''. The second hymn, the ''Śakrādi Stuti'', is found in the fourth chapter. The third hymn occurs in the fifth chapter, just before ''Mahiṣāsura'' is killed. The fourth hymn, called ''Nārāyaṇī Stuti'', appears in the eleventh chapter. Verses 10, 11, and 12 of this chapter are as follows: ''Sarva Maṅgala Māṅgalye'' (10), ''Sṛṣṭi Sthiti Vināśanām'' (11), and ''Śaraṇāgata Dīnārtha Paritrāṇa Parāyaṇe'' (12). These three verses form the third ''Ārātrika'' hymn that we chant. The fourth ''Ārātrika'' hymn, which we will address later, is ''Prakṛtim Paramām Abhayaṁ Varadam'', composed by Swami Abhedanandaji.</big>

<big>Now, we will take up the hymn ''Sarva Maṅgala Māṅgalye''. As I mentioned earlier, we must keep in mind that the ''Chaṇḍī'' is not only a ''Bhakti Śāstra'', but it is also reputed to be a ''Mantra Śāstra''. Let me give you a simple example: ''Yā Devī Sarva Bhūteṣu Nidra Rūpeṇa Samsthita, Kṣudhā Rūpeṇa Samsthita, Vṛtti Rūpeṇa Samsthita, Tuṣṭi Rūpeṇa Samsthita, Dāyā Rūpeṇa Samsthita, Vidya Rūpeṇa Samsthita, Brānti Rūpeṇa Samsthita.'' This is beautifully chanted: ''Yā Devī Sarva Bhūteṣu Buddhi Rūpeṇa Samsthita, Namastasyai, Namastasyai, Namastasyai, Namo Namaḥ.'' In this way, the manifestation changes, but the core elements remain the same. The phrase ''Yā Devī Sarva Bhūteṣu'', ''Rūpeṇa'', and ''Namastasyai, Namastasyai, Namastasyai, Namo Namaḥ'' is common to all these verses. So, if someone suffers from excess sleep, chanting this mantra will help overcome that issue. How? By chanting this mantra, ''Brahmā'' invoked the Divine Mother to remove the ''Nidrā'' (sleep) of ''Viṣhṇu'', and then he was awakened. But if someone is having trouble falling asleep, they should repeat the same mantra with faith, because she is the mistress or master of all these things, including ''Nidrā'', just like ''Gaṇeśha''. Another name for ''Gaṇeśha'' is ''Vighneśha''. What does ''Vighneśha'' mean? ''Vighna'' means obstacle, and ''eśa'' means the lord or master of. What does that imply? It means that if you have a servant, you can ask them to do anything. If you ask them to serve a first-class breakfast, they will serve it. If you tell them to finish someone off, the servant will do that too. Similarly, this mantra’s power over ''Nidrā'' means that the Divine Mother, being the ''Adhiṣṭhāna Devatā'' (presiding deity), can either put you to sleep or awaken you from it. If someone is suffering from digestive problems, they should chant ''Yā Devī Sarva Bhūteṣu Kṣudhā Rūpeṇa Samsthita''. If someone is always grumbling and discontent, they should chant ''Yā Devī Sarva Bhūteṣu Tuṣṭi Rūpeṇa Samsthita''. If someone wants to become more mellow, soft, or compassionate, they should chant ''Yā Devī Sarva Bhūteṣu Dāyā Rūpeṇa Samsthita''. Whatever you lack, you can ask for. ''Vidyā Rūpeṇa Samsthita'' - she is the one who grants people with ''Vidyā'' (knowledge). She also grants ''Avidyā'' (ignorance). This is why she is referred to both as ''Lakṣhmī Rūpeṇa'' and ''Alakṣhmī Rūpeṇa''. It is stated in the ''Chaṇḍī'' itself that when she is pleased, she manifests as ''Lakṣhmī''; when displeased, she manifests as ''Alakṣhmī'', because she has the power to do both.</big>

<big>But we must understand: does God really become displeased with someone? Does God truly hate anyone? Is that even possible? After all, whom could she hate? From a realistic standpoint, we are all her children, and from the ''Advaita'' perspective, it is She herself. So whom could She harm? What does this mean? It means that whatever is the right medicine for the development of each individual child, that is the medicine She will give. ''Nidrā'' (sleep) is a remedy for many things. Do you know that? When a person is in shock, for whatever reason - whether due to tragic circumstances or something else - ''Nidrā'' is often the greatest antidote. It is said that when someone is too shocked to express their emotions or unable to weep, sleep can serve as a healing force. By weeping, the emotions begin to subside, and the person can gradually come to terms with the situation. Thus, everything that happens in life is an expression of Her compassion. She is ''Sarva Bhūteṣu Dāyā Rūpeṇa Samsthita'', the embodiment of compassion. How could she be cruel? If she is ever harsh, it is not out of malice or a desire to punish her child, but to remove defects and help her child grow and become more perfect. This is how we must understand her actions. I will return to this concept soon.</big>

<big>This hymn is a ''Mantra Śāstra''. If someone seeks knowledge, they should chant ''Yā Devī Sarva Bhūteṣu Vidyā Rūpeṇa Samsthita'' or the ''Gayatrī Mantra'':</big>

'''''<big>Oṃ Bhūrbhuvaḥ Svaḥ</big>'''''

'''''<big>Tatsaviturvareṇyam</big>'''''

'''''<big>Bhargo Devasya Dhīmahi</big>'''''

'''''<big>Dhiyo Yo Naḥ Pracodayāt</big>'''''

<big>Meaning: "O Mother, grant me the right understanding." This understanding is called ''Vidyā''. Now, even ''Avidyā'' (ignorance) is a preparation. We’ve discussed this before, but let me reiterate. ''Avidyā'' is not the opposite of ''Vidyā'', nor is ''Avidyā Māyā'' the enemy of ''Vidyā Māyā''. Rather, ''Avidyā Māyā'' is a stepping stone towards ''Vidyā Māyā''. Many times I’ve said this, and I will repeat again: Who has created this ''Saṃsāra'' (the world of birth and death)? It is created by God. Do you think God would create a ''Saṃsāra'' that leads a person to hell? It is not possible. So, why did God create it? From His point of view, it is ''Līlā'' (divine play), and from our point of view, it is a learning stage. Every step, until we attain ''Advaita Jñāna'' (knowledge of non-duality), is part of a learning process. This is the understanding we should have. With this background, we will now begin the hymn.</big>

'''''<big>Oṃ Sarvamaṅgalamāṅgalye Śive Sarvārthasādhike।</big>'''''

'''''<big>Śaraṇye Tryambake Gaurī Nārāyaṇi Namo'stu te॥ |1|</big>'''''

<big>The hymn ''Oṃ Sarvamaṅgalamāṅgalye Śive Sarvārthasādhike...'' begins with ''Namo'stu te'', O ''Nārāyaṇi -'' by offering salutations to ''Nārāyaṇī'', who is described as the consort of Nārāyaṇa. Understanding the term ''Nārāyaṇī'' is crucial because every Sanskrit word carries a deep etymological meaning. ''Nārāyaṇī'' is the feminine counterpart or ''Shakti'' of ''Nārāyaṇa'', the Supreme Being, and represents the dynamic, creative power of God. The word ''Nārāyaṇa'' is derived from ''Nāra'' (which refers to all beings) and ''Ayana'' (meaning refuge or support). Therefore, ''Nārāyaṇi'' is the one who is the support and refuge for all beings.</big>

<big>God is believed to have three primary functions: ''Sṛṣṭi'' (creation), ''Sthiti'' (preservation), and ''Laya'' (destruction). In each of these functions, different forms of the divine are manifest:</big>

* <big>During creation, God is ''Brahmā'', and his consort is ''Brahmāṇī''.</big>
* <big>During preservation, God is ''Viṣhṇu'', and his consort is ''Vaiṣṇavī'' or ''Nārāyaṇi''.</big>
* <big>During destruction, God is ''Śhiva'', and his consort is ''Śhivā'', ''Śhivānī'', or ''Śhive''.</big>

<big>The key point here is that these divine pairs should not be seen merely as husband and wife, but as complementary forces, similar to the relationship between the organs of knowledge (''Jñānendriyas'') and the organs of action (''Karmendriyas'').</big>

* <big>''Brahmā'' represents the organs of knowledge, and his ''Shakti'' or action is ''Sarasvatī''.</big>
* <big>''Viṣhṇu'' represents the organs of knowledge, and his ''Shakti'' is ''Lakṣhmī''.</big>
* <big>''Śhiva'' represents the organs of knowledge, and his ''Shakti'' is ''Pārvatī'' / ''Kālī'' or ''Durgā''.</big>

<big>Knowledge without action is lame. Action without knowledge is blind. Analyze your understanding of any action, such as your attending this class today. How did you end up coming here? I don't mean by which vehicle; I mean, how did you happen to take this action? It is because you had the knowledge that there was going to be a class here and that you had to reach on time. This knowledge had to be translated into action. Therefore, you took suitable means of transportation by car, metro, or whatever and arrived. ''Brahmā'' represents knowledge. ''Sarasvatī'' represents its transformation. ''Viṣhṇu'' is that knowledge: "I have to protect," and ''Lakṣhmī'' is the means of doing things. ''Śhivā'' is knowledge. ''Śhivānī'', or ''Śhivā'' (like the name ''Latā''), refers to the feminine gender in Sanskrit. But here, ''Śhive'' means addressing - "O ''Śhive''"; it is in the vocative case. That is why it is called ''Śhive''. O ''Nārāyaṇi'', ''Namo'stu te -'' salutations to you.</big>

<big>The word ''Nārāyaṇi'' has two meanings. ''Nārā'' means ''Jñāna''. ''Nārāyaṇi'' means "one who gives knowledge" and shares the same meaning as ''Nārāyaṇa''. ''Nārāyaṇa'' also means "one who resides in waters." That is why Lord ''Viṣhṇu'' is said to dwell on the ocean, often referred to as the "ocean of milk." She is also called ''Kṣīrasāgara Tanayā'', referring to Goddess ''Lakṣmī'', who is believed to have arisen from the ''Kṣīrasāgara'' (ocean of milk). This signifies that the Mother has emerged from the waters. However, the water is not ordinary; it is called the "waters of life." ''Nārāyaṇi'' thus means "she who dwells in water" and "she who gives knowledge." The word ''Nārada - Nāraṁ dadāti iti Nāradaḥ'' means "one who grants ''Nāraṁ''." ''Nāraṁ'' signifies ''Vidyā'', ''Bhakti'', and other virtues. Similarly, ''Nārāyaṇa'' refers to one who dwells within. Another meaning of ''Nārāyaṇa'' is derived from ''Nara'', meaning "human being." He who resides in and fills the hearts of human beings is called ''Nārāyaṇa'', who is, in other words, pure Consciousness. Thus, the word has three meanings: 1)Dweller of the waters, 2) Giver of knowledge and 3) He who fills the hearts of human beings. These are the three meanings we derive from ''Hey Nārāyaṇi''. In reality, there is no distinction between ''Viṣhṇu'' and ''Śhivā''. In the form of knowledge, it is called ''Viṣhṇu''. In the form of activity, it is called ''Lakṣhmī''. Therefore, ''Brahmā'', ''Śhivā'', and others should not be considered as merely male and female forms. They represent knowledge and action. Knowledge is always compared to the feminine. For instance, ''Kālī'' is always depicted atop ''Mahākāla''. We will discuss these concepts in greater detail later. So, salutations to you - what type of "you"? You are ''Oṃkāra Svarūpiṇī''. ''Oṃkāra'' is a representation or a syllable embodying both the personal and impersonal aspects of God. It consists of three letters or syllables: ''Aa'' (ā), ''Oo'' (ū), and ''Mm'' (m̐) - ''Āūm̐''. I have also explained the symbolism of ''Oṃ'', if you remember. The entire universe consists of countless objects, and every object has a name. Every name must be uttered with a sound, and all sounds originate from the chest area and pass through the sound box. Only when air flows into the sound box does it transform into a sound - much like the functioning of a flute.</big>

<big>Although only air is blown into the flute, various sounds are produced because of the different holes in the flute. These holes represent the ''Sapta Svaras'', or the seven notes. All music must be produced using only these ''Sapta Svaras''. These ''Sapta Svaras'' are played in different combinations. The simplest combination is called ''Bhūpālī Rāga'', which consists of only five ''Svaras''. That is why beginners always start with ''Bhūpālī''. The ''Ārōhaṇa'' (ascending scale) is: ''Sa Re Ga Pa Dha'', and the ''Avarōhaṇa'' (descending scale) is: ''Dha Pa Ga Re Sa'' - as in the song ''“Gāyīye Gaṇapati Jagavandana.”'' One begins with five notes, then progresses to six, and later uses all seven notes to produce various ''Rāgas''. Ultimately, all combinations are derived from these seven ''Svaras'', and every single one of them is utilized.</big>

<big>When we utter ''Oṃkāra'' (''Oṃ)'' we are uttering from Aa (ā), Oo (ū), and Mm (m̐) indicating the entirety of ''Śhabdas'' that are possible in any language. Any language must come only from here. There may be thousands of languages, in fact, spoken languages. And spoken means it comes out from the throat of a human being. And therefore, the whole thing must come. That is why ''Oṃkāra'' represents both the ''Saguṇa Brahman'' as well as the ''Nirguṇa Brahman''. ''Oṃkāra'' is the greatest ''Vaidika Mantra''. I also explained that mantras are of three types ''Vaidika, Tāntrika'' and ''Paurāṇika''. ''Oṃ'', ''Gayathri Mantra'', etc., is ''Vaidika''. ''Tāntrika'' contribution is ''Bīja Mantra'' such as - ''Aiṁ, Krīṁ, Klīṁ, Gaṁ, Dhūm, Śrī, Rūṁ. Rūṁ'' is a ''Bīja mantra'' associated with ''Agni'' (fire). ''Nārāyaṇa, Śhivā, Pārvatī'', etc. are ''Paurāṇika'' names''.''</big>

<big>When we utter ''Oṃkāra'' (''Oṃ''), we are vocalizing ''Aa (ā)'', ''Oo (ū)'', and ''Mm (m̐)'', encompassing the entirety of ''śabdas'' (sounds) possible in any language. Every language, regardless of the thousands spoken, must originate from this vocal range. Spoken languages emerge from the throat of a human being, and thus all sounds stem from this foundation. This is why ''Oṃkāra'' represents both ''Saguṇa Brahman'' and ''Nirguṇa Brahman''. ''Oṃkāra'' is the greatest ''Vaidika Mantra''. As I have explained, mantras are categorized into three types: ''Vaidika'', ''Tāntrika'', and ''Paurāṇika''. Examples of ''Vaidika Mantras'' include ''Oṃ'' and the ''Gāyatrī Mantra''. The ''Tāntrika'' tradition contributes ''Bīja Mantras'' such as ''Aiṁ, Krīṁ, Klīṁ, Gaṁ, Dhūm, Śrī,'' and ''Rūṁ''. Of these, ''Rūṁ'' is associated with ''Agni'' (fire). Names like ''Nārāyaṇa, Śhivā,'' and ''Pārvatī'' are from the ''Paurāṇika'' tradition.</big>

<big>What is the significance of the ''Bīja Mantra''? ''Bīja'' means a seed. What does a seed represent? Consider a tree: when the tree dies over time, it creates a seed. This seed enables the tree to recreate itself, but now in an un-manifested form. This is what we call ''Bīja''. ''Bīja'' signifies the un-manifested form of anything. This concept is not limited to trees; it applies to human beings and all living creatures. Every living being is essentially a ''Bīja'', because a grown-up person comes into existence through the seed of their parents. Historically, the ''Bīja Mantras'' are a special contribution of the ''Tāntrika ṛṣis''. The ''Tantras'' themselves are derived from the ''Vedas''. Over time, the ''Vedas'' branched into three categories: ''Vedas'', ''Tantras'', and ''Purāṇas''. Regarding the ''Purāṇas'', such as the ''Bhāgavata Purāṇa'', they originated from the practices of the ''ṛṣis''. These sages performed ''Yajñas'' and ''Yāgas'' (sacrificial rituals) that sometimes lasted for a few days, a few months, or even several years. There is a particular ''Yāga'' known as the ''Dvādaśa Varṣa Yāga'' or ''Satra'', which is performed over 12 years. The terms ''Satra, Yāga,'' and ''Yajña'' are similar, though they have subtle differences. One type of worship involves ''Bali'' (sacrifice), while another type is performed without ''Bali'', and so on. In earlier times, people used to gather for worship. Remember, in the ''Vedic'' era, there were no temples. People worshipped natural forces such as the sun, the moon, the wind, fire, the earth, and water. These were regarded as gods, the ''Pañcabhūtas'' and other forms. The ''Vedic'' gods and goddesses ''Indra, Varuṇa, Chandra, Rudra, Viṣhṇu'', etc.were the primary focus of worship. However, over time, people’s minds descended to a less contemplative state, unable to think and meditate like the ''Vedic ṛṣis''. Consequently, they required concrete symbols to aid their worship. For example, consider a small child learning the alphabet. You cannot teach him letters abstractly; you must use something concrete. So, you say, “A is for apple,” because the word "apple" begins with the letter ‘A.’ Similarly, the child’s learning starts with something tangible. As the mind grows subtler and more capable of grasping higher concepts, these concrete aids are discarded. This is a natural progression of understanding. In the same way, people eventually found it difficult to sustain the ''Vaidika'' type of worship.</big>

<big>When these ''Yajñas'' and ''Yāgas'' were being performed, many ordinary people used to attend. For example, today there is a big ''pūjā'' here, as it is the ''Aṣhṭamī'' day, and many people have come. However, many of these attendees do not understand the meaning of the ''mantras'', the ''Homa'' rituals, or the offerings made during the ''Homa''. The question arises: how do we engage these people in the first place? And secondly, how do we convey to them what is actually being performed? To address this, a new kind of person was introduced - the storyteller or bard. In ''Sanskrit'', such a person is called a ''Sūta''. You will find references to this term in texts like the ''Mahābhārata'', where phrases such as “''Sūta uvāca -'' the ''Sūta'' said” or “people approached the ''Sūta'' and asked how this came about” appear. A ''Sūta'' is a specialized kind of ''Harikathā Bhāgavatar'' trained in ''Vedic'' teachings. They transformed these profound ''Vedic'' teachings into a language and format that the common person could understand, often using stories. These stories were of two types: 1) Created stories designed to explain the highest ''Vedic'' truths in a way accessible to ordinary people and 2) Accounts of the lives of real individuals - saints, kings, and other exemplary figures whose stories served as practical illustrations of these teachings.</big>

<big>The ''Mahābhārata'' is a perfect example of this. It involved individuals like the ''Pañca Pāṇḍavās'' and the ''Kauravas'', not only symbolically or allegorically but actually. Even today, there are many people like ''Yudhiṣṭhira''. For instance, ''Kṣhudhirām'', Śrī ''Ramakṛṣhṇa''<nowiki/>'s father, can be compared to ''Yudhiṣṭhira''. He was a truthful man, a ''Dharmic'' man, and a completely satisfied individual. There was no ambition in him, and he was entirely dependent on God. Similarly, Śrī ''Ramakṛṣhṇa''<nowiki/>'s mother, ''Chandrāmaṇī Devī'', embodied similar qualities. That is why Śrī ''Ramakṛṣhṇa''<nowiki/>'s goal was to follow in the footsteps of his father as an ideal. These ''Sūtas'' performed two functions. First, their job was to entertain people with what was happening there. Secondly, they sought to convey the Vedic teachings in a form understandable by common people. So, they created stories. As I mentioned, the stories were of two types. One type was based on people who actually existed, and the second type involved stories created to convey deeper meanings. Take Śrī ''Ramakṛṣhṇa'', for instance. He either heard or created such stories. Most likely, he heard a story about a farmer. There was a farmer who was married with a wife and only one son. One day, while at work, he received the news that his son had passed away. He slowly returned home, but there was no sign of grief. Not a single tear fell from his eyes—not even a drop. His wife became very angry and said to him, “Your only son has died, and you are not grieving at all!” She was upset because he wasn’t grieving. He then explained, “See, last night I had a dream. I was a king, and I had seven princes. They were all highly educated and virtuous, not unlike this monkey. Now, my dream broke. Should I weep for those seven who are dead, or should I weep for this monkey-faced one? What do you want me to do?” Śrī ''Ramakṛṣhṇa'' explains that the farmer was a ''Jñānī'', a man of knowledge. Now, this is a created story for the sake of illustration, but the same thing will happen in everybody’s life.</big>

<big>I told you about an incident that occurred in ''M''<nowiki/>'s life. One day, a Swami (I forget his name) went to visit ''M'' at ''Kathāmṛta Bhavan''. The Swami noticed that many people were coming and going, rushing about, and he could even hear wailing. As soon as ''M'' saw the monk, he took him to the visitor's room and made him sit. Śrī ''Ramakṛṣhṇa'' had instructed ''M'' that whenever devotees or sadhus visited him, he should offer them a sweet and a glass of water. Immediately, ''M'' got some sweets and asked the Swami to eat. The Swami then asked him, “What is going on in the house?” ''M'' brushed it aside and said it was just normal household business that was going on, and not to mind these things. He insisted that the Swami take the refreshments. The visiting Swami knew that ''M'' would not let him leave until he ate, because that was Thakur's commandment to ''M'' — to feed the sadhus who visited him. So, the Swami ate, talked for some time, and then took his leave. Later, he learned that one of ''M''<nowiki/>'s children had died that day. There was a dead child in the house, and yet ''M'' was speaking as though nothing had happened. I could tell you other stories, but I will not go into them now.</big>

<big>A similar thing happened in ''Chaitanya Mahāprabhu''<nowiki/>'s life. One day, he was dancing at night in a householder devotee’s home, and they had only one child. During the dance, as you know, they try to reach the perfection of ecstasy. Suddenly, the wife came and whispered to her husband they call it “''jo mae gachhe''” that their only child had died. Immediately, he rushed back, took the child to one corner of the house, and covered him completely so that nobody would know about it. Then, he told his wife not to tell anyone and not to show any grief, because this ecstasy of joy would come to an end. But ''Mahāprabhu'' knew everything. Immediately, he came and consoled him, etc. What kind of detachment must that man have had! His only son died, and this was his reaction!</big>

<big>So, there are two kinds of stories: created stories, and actual lives of either kings or sages and saints, which were entertained in a very trained way, like ''Harikathā Bhāgavatars'', to keep the people engaged. Those stories, which were the seeds, now became branched into various ''Purāṇas'' and ''Upa-Purāṇas''. Similarly, in ''Tantra-Śāstra'', they have to perform a lot of ''mudras'', arrangements, etc., in a specific prescribed manner. Did you see how we did the ''Homa''? We arranged the fire bricks in a particular triangular way. This is a ''Tāntrik'' way. That is how, in the ''Katha Upaniṣad'', ''Yama Dharmarājā'' asked ''Nachiketa'' and educated him about it. ''Nachiketa'' asked what is the way to attain the heavenly world, and ''Yama Dharmarājā'' told him that he had to perform a particular type of sacrifice and instructed him about how many bricks to use and how they had to be arranged, etc. He instructed ''Nachiketa'' about the geometrical formation. So, it is important for us to understand that all these are stemmed from the ''Vedas'', one branched as ''Tantras'', another branched as ''Purāṇas''.</big>

<big>Usually, the ''Tantras'' are of two types: those where ''Śhiva'' dominates and ''Pārvatī'' becomes secondary, and those where ''Shakti'' or ''Pārvatī'' dominates and ''Śhiva'' becomes secondary. But most of the ''Tantras'' are those where ''Shakti'' or ''Pārvatī'' dominates and ''Śhiva'' becomes secondary. And the ''Tantras'' are hundreds of scriptures. Of these, they say 64 are the main ones. ''Bhairavi Brahmāṇī'' made Sri Ramakrishna go through all these 64 practices - all the important ones, but not everything. If anybody had gone through those important ones, it is as good as going through all the other ones. If anybody had passed matriculation (SSLC) brilliantly, that means they have passed from nursery class, 6th, 7th, 8th, 9th, and also 10th. So, that is the way Sri Ramakrishna was trained and made to practice.</big>

<big>Reverting to the topic - ''Oṃ'' represents both ''Saguṇa Brahman'' as well as ''Nirguṇa Brahman''. Followed by ''Sarva Maṅgala Māṅgalye''. ''Maṅgala'' – she is the embodiment of auspiciousness. ''Sarva Maṅgala'' - she is all auspiciousness. There is nothing which is inauspicious. At the same time, in the ''Chaṇḍī'', we see that she was killing, she was fighting and killing so many of these ''Rākṣasas'' (demons). How can you call this ''Maṅgala''? That is why in the introduction, I mentioned that there is nothing inauspicious, and the Divine Mother can never do anything wrong. It is like a surgical operation. If an unwanted growth develops, it must be removed, even if it's painful. Whether with anaesthesia or without it, in emergency situations, something must be done. This is how medical treatment was carried out in war camps. For example, if someone’s leg was severely shattered, and amputation was necessary, not doing so would result in gangrene. In such a situation, several people would hold the person down, while the surgeon would use a saw to cut off the affected part of the leg. Afterward, the leg would be bandaged as best as possible. During the First World War, medical facilities had limited access to anaesthesia and other resources. However, by the Second World War, medical advancements were more widely available, and the Red Cross provided continuous medical care, accompanying the troops on the frontlines.</big>

<big>So whatever the Divine Mother does, it is for the good of her own children from the dualistic point of view. And it is a ''Līlā'', she herself is killing herself like in a movie. We can understand this if we watch movies where both the hero and villain are enacted by the same person. One moment the villain is kicking the hero, and at another the hero is kicking the villain. Who is kicking whom? The same actor is acting both ways. I don't know how they shoot such scenes. But this fellow N.T. Ramarao (was a renowned hero in Telugu movies), there are several movies of him with dual roles and he acted very nicely. So what is the point here? It is God, from the ''Advaitic'' point of view he is dreaming this dream called ''Jagat'', and his dream is a conscious dream. Ours is a wish-fulfilling dream and his is a conscious dream which is in Sanskrit called ''Līlā''.</big>

<big>So, whatever the Divine Mother does, it is for the good of her own children from the dualistic point of view. It is a ''Līlā''; she herself is both the one who kills and the one who is killed, like in a movie. We can understand this if we watch movies where both the hero and the villain are played by the same actor. One moment, the villain is kicking the hero, and in the next, the hero is kicking the villain. Who is kicking whom? The same actor is portraying both roles. I’m not sure how they shoot such scenes. But this actor, N.T. Rama Rao (a renowned hero in Telugu movies), performed in several dual roles and acted very convincingly. So, what is the point here? It is that God, from the ''Advaitic'' point of view, is dreaming this dream called ''Jagat'', and His dream is a conscious one. Ours is a wish-fulfilling dream, while His is a conscious dream, which in Sanskrit is called ''Līlā''.</big>

<big>Therefore, whatever happens in this world is not meant to cause pain. The greatest suffering is a gift from God. “Misery is a gift from God.” Who said this? Holy Mother said this. Do you think such an irrational statement would come from her? Every suffering, every bit of unhappiness, is an awakener for us, taking us from where we are to a better state. Some people are forced to undergo this transformation, while others do it voluntarily. When we do it forcibly, it is called a beggar state. When we do it voluntarily, it is called ''Tapasyā''. Do you understand? To illustrate this concept, consider two beggars sitting side by side. One was a king who renounced the world and became a beggar to attain God. The other was a beggar because of his ''Prārabdha Karma''. Yet, the experience of both is exactly the same. One brings unhappiness; the other brings pure happiness. Just imagine, if there were no suffering in this world, nobody would progress even one millimeter. Whatever progress we make is all because of suffering. That is why Holy Mother said that misery is a gift from God. Similarly, ''Kuntī'' said: '''एपदः संतुनश्यस्यत्तत्रतत्र''' ''“Epadaḥ Santunāśyasyat Tatra Tatra” -''"O Lord, grant us sufferings at every step." This was ''Kuntī''<nowiki/>'s prayer. She explained that only when we are suffering do we remember You, O Lord.</big>

<big>''Sarva Maṅgala:'' Everything that happens in this world is ''Maṅgala''. Birth is ''Maṅgala''. ''Sthiti'' (existence) is ''Maṅgala''. Old age is ''Maṅgala''. Disease is ''Maṅgala''. Death is ''Maṅgala''. And any type of suffering we go through is ''Maṅgalamaya''. Not immediately, but it leads to ''Maṅgala''. From a scientific point of view, most people are completely unaware that every mutation is the death of millions of creatures. Every step in evolution involves the death of millions of creatures. But what do they gain? They mutate into higher states in the next birth. This means they are also indirectly acknowledging ''Punarjanma'' (re-birth). Otherwise, who is mutating? If I die and someone else mutates, what do I gain? No, I am going to mutate into a higher form. ''Sarva Maṅgala -'' in another verse, we will explain that she is the embodiment of auspiciousness, which manifests in the form of everything we consider good. But what is the ultimate ''Maṅgala''? It is to attain Her, to attain ''Mukti'', and to gain the highest knowledge. ''O Mother'', there is no difference between me and You. That is why everything in this world is auspicious, and She is the grantor of that auspiciousness.</big>

<big>There is a law here: If you don’t have money, you can’t give money. If you don’t have knowledge, you can’t give knowledge. Only if you have happiness can you give happiness. Similarly, if you have unhappiness, you can only give unhappiness. That is why it is said, ''“Dussaṅgaḥ sarvadāiva tyājyaḥ”-'' Evil company must always be renounced. For example, when people fall sick and go out, there is an abundance of unhappiness. They will generously distribute their germs as well. Some people say, “We can’t miss your class,” and come to the class with a terrible cold. Perhaps they think, “Why should I alone suffer? Why shouldn’t everybody suffer? Let me distribute this unselfishly!” Maybe they think that by putting a handkerchief over their mouth, the germs will not spread. Such people should never come. They should attend after ten days when all the infection has been completely exorcised. But they come and sit in the class.</big>

<big>''Sarva Maṅgala'' - ''Maṅgala.'' The very nature of the Divine Mother is to bestow ''Maṅgala'' or auspiciousness. What can the Mother give? Motherliness. What can the Divine Mother give? Divinity. And who can be the children of the Divine Mother? Only Divinity. This is the epithet of the Divine Mother because she is ''Shakti''. Without ''Shakti'', knowledge is useless. Suppose you are hungry and want to eat food, and food is available. But to eat the food, your ''Karmendriyas'' (organs of action) must work. You have to go where the food is available. Knowledge without action is lame, and action without knowledge is blind. You can analyze your life: Every single thing you do is a combination of both knowledge and action. For instance, let’s say you want to see. Your eyes are there to see, but your hands and legs also have to bring you to that place. You have to switch on the light or make it bright. Let’s say you want to hear. Your ears are there, but you have to bring them closer. Do you understand now?</big>

<big>That is why you cannot take a knife and separate ''Brahmā'' and ''Sarasvatī'', ''Viṣhṇu'' and ''Lakṣhmī, Śhivā'' and ''Shakti''. That is why ''Śhivā'' and ''Shakti'' are ''Abheda'' (inseparable). You cannot separate them. This is what the Chinese call the ''Yin'' and the ''Yang''. We have our own ''Yin'' and ''Yang'' in Vedanta. It is called ''Prakṛti'' and ''Puruṣha''. Without ''Puruṣha'', ''Prakṛti'' cannot act. Without ''Prakṛti'', ''Puruṣha'' is useless. So here, ''Kālī'' is ''Prakṛti'' and Śhivā is ''Puruṣha''. Without ''Puruṣha'' (pure consciousness), ''Prakṛti'' cannot work. But without ''Prakṛti'', ''Puruṣha'' is like a ''Shava'' (corpse). That is why he lies down like a ''Shava -'' he becomes ''Śhivā'' only when ''Shakti'' is present. That is why when you have some knowledge but no instrument to express it, the knowledge you possess is more troublesome than not having it at all. Many people die because there is something inside them that they want to express but cannot. They will die like that. Many autistic people suffer so much because many of them are highly intelligent, but they cannot find the words to express it. And we think they are idiots. They are not idiots. Some of them are extraordinarily brilliant.</big>

<big>For example, there is a man named David in America. His memory power is such that he can memorize the entire Yellow Pages (telephone directory). Every city has its own big, fat Yellow Pages. Each book is extensive and huge, with thousands of tiny names and telephone numbers listed. He memorized many such Yellow Pages just like that. If you give the name of a person and the city's name, he can give you the telephone number. If you give the telephone number and the city, he can give you the name of the person. But personally, he cannot manage any of his own affairs. Without the help of his father, he cannot even walk a few steps. Similarly, the famous physicist Stephen Hawking. Except with the help of a machine, he cannot communicate. He is totally dependent upon the machine. Extraordinary machines and assistive aids were invented for him in those days.</big>

<big>''Sarva Maṅgala Māṅgalye'' - Everything that happens in this world is because of Her. But of all the things that are auspicious, the most auspicious thing is to know that I am divine. ''Śhive'' means the feminine epithet of ''Śhiva''. ''Śhiva'' means auspiciousness. That is why ''Śhiva'' and ''Śhubha'' are synonymous terms. He who bestows good upon us is called ''Śhive''.</big>

<big>''Sarvārtha-sādhike'' - She is the instrument for us to achieve every ''Artha''. Essentially, ''Artha'' refers to our desires. Every human being has four main desires: ''Dharma'', ''Artha'', ''Kāma'', and ''Mokṣa''. Let me give you a small analysis of these. What is ''Dharma''? The best way to squeeze the most happiness from any situation is called ''Dharma''. You will never hear this definition anywhere else. The best way of achieving the greatest happiness from anything is called ''Dharma''. What is ''Artha''? The best way, the best instrument for the achievement of my purpose is called ''Artha''. What is ''Kāma''? The best way to enjoy anything that we are capable of enjoying is called ''Kāma''. Bereft of ''Dharma'' and ''Artha'', ''Kāma'' becomes meaningless. I hope you are able to understand this.</big>

<big>''Dharma'' is one way of right understanding and right application. Here is a simple example. You want to eat good food and enjoy it. Why do you want to eat food? You want to enjoy it. How can you derive the maximum enjoyment? You have to fulfil three things: First, the object must be the very best that you can get. Secondly, your body must be fit and healthy. If you want to eat something, you must be very hungry. This means your body must be healthy. However, if one part of your body is very hungry and another part is experiencing pain, such as a headache or other ache, then you can't truly enjoy the food. The whole body must be free from any disease or defect, and you must be very hungry. Finally, ''Deśha'' (proper place) and ''Kāla'' (proper time) are also important factors in ensuring the enjoyment of food.</big>

<big>Then, ''Kāma'' will come. What is ''Kāma''? The mind must be completely free from worries. When the body is in perfect health, the mind is in perfect health, the object is the best object, and it has been offered to God, and it is the right time and the right place for enjoyment, then, when all these conditions are fulfilled, it gives you the highest happiness that the object is capable of providing. The name for all these conditions is called ''Dharma''. That is why, even though we don't always use the word, ''Dharma'' is the foundation. ''Dharma'' plus ''Artha'' is ''Dharma-Artha''. ''Dharma'' plus ''Kāma'' is ''Dharma-Kāma''. ''Dharma'' is the proper way of enjoyment. One simple example is: You want to get the maximum enjoyment from eating a sweet. There is a limit to how much you can eat. Beyond that, although you may continue eating, your enjoyment will turn into discomfort. Suppose you are very hungry and tired, and you go to a friend's place. He offers you a first-class cup of coffee, which is the most enjoyable under those circumstances. If he offers you a second cup of coffee, you’ll immediately notice that the level of enjoyment has decreased. Although you're still somewhat hungry, the second cup will never provide the same happiness as the first. If your friend offers you a third cup, and you didn’t decline the second one, you might feel like beating him on the head and asking, "Do you think I am a ''Rākṣasa''?" One of our Swamis was a great eater and could eat a lot. I think this happened in Kamarpukur. The cook kept serving him one chapati after another, up to twenty chapatis. The Swami did not decline and kept eating without saying anything. The cook then served two chapatis together - the twenty-first and twenty-second. At that point, the Swami got very angry and said, "Do you think I am a ''Rākṣasa''? I can’t eat so many. Just give me one and get off!" He could eat twenty-one thick chapatis with sabji, but he got angry at the twenty-second! So, there is a limit to everything. If we know the limit where we can derive the highest happiness and stop there, our happiness will be much better. That understanding is called ''Dharma-Kāma''.</big>

<big>''Dharma-Artha'' means to procure the best object and to keep the body and mind free. The definition of ''Dharma'' differs depending on the context. There are two meanings. The first meaning of ''Dharma'' is ''Dharmasthāpana -'' to know who we really are and to realize what our real nature is. The second meaning refers to the body and mind. What does it mean? A child and a grown-up person, both sitting side by side, are served by the mother. The mother will not serve the same quantity to the child. She will give very easily digestible things, in small quantities to the child. Why is she discriminating? Is she partial in her love? No, she is absolutely the same, and if anything, she has more love for the child. It is because of her love for the child that she provides only that much, as the body's ''Dharma'' is only that much. If she gives more and forces the child to eat, then the child will lose health and deviate from his ''Dharma''. There is a ''Śarīra Dharma'' (body's nature) and there is a ''Mano Dharma'' (mental nature). If you keep staring at the TV or mobile phone like an owl, you will get a headache. There is a limit. How much time should one sleep? How much time should one work? How much time to rest? These things are well defined. Nowadays, however, the boundaries have become very blurred, and that is why problems are entering the mind. Ninety-nine per cent of mental problems stem from a physical lack of control and improper time management. Someone has written a beautiful book that mentions everyone should have at least seven to eight hours of very good sleep. By doing so, the percentage of mental problems will automatically decrease.</big>

<big>The word we are discussing now is ''Sarvārtha Sādhike''. ''Sarva'' means all, and ''Artha'' means the lacks. What are the lacks? She is the bestower of ''Dharma'', ''Artha'', ''Kāma'', and ''Mokṣa'', which is the first meaning. The second meaning is that ''Artha'' means ''Padārtha -'' any object. Some people want money, some want a house, some want a job, and some want knowledge. She, by Her very glance, will bestow all those things. Then ''Artha'' has yet another meaning. ''Artha'' means the meaning of something. Meaning means understanding. For example, you are reading the ''Bhagavad Gītā'' and need to understand it. Who can give you that understanding? The Divine Mother, if you pray to Her. ''Sarva Artha -'' She will give you all the meaning. That means you will understand the scriptures to the best of your ability, as they are meant to be understood. This is ''Sarvārtha Sādhike''.</big>

<big>Then comes ''Śharaṇye -'' the ultimate refuge of everything is the Divine Mother. But here also, there are two meanings. If you have sickness, you go to a doctor. But how did that person become a doctor? By acquiring knowledge. Who is giving that knowledge to the doctor? The Divine Mother, ''Sarasvatī''. So, either directly She can give knowledge, or indirectly, She will give you what is called refuge. A doctor is a status of refuge for a sick person. A teacher is a refuge for a student. Similarly, a psychologist or psychiatrist is a refuge for the mentally sick person. Depending on the requirement, we need somebody who will fulfill that particular need. And that knowledge which will help us indirectly, that is ''Śharaṇye''. The ultimate ''Śharaṇye'' is the Mother, Divine Mother herself. So here also, two points you have to note: For all physical fulfilment, worldly fulfilment, very often we don't need to go directly to the Divine Mother. We can go, but take refuge. This was expressed by Sri Ramakrishna. When he was mortally sick with cancer, somebody advised him, "Sir, please pray to the Divine Mother." He immediately said, "God has created disease, God has created medicine, God has created the doctors. First let us go to the doctor and try taking the medicine created by the Divine Mother. And if it doesn't work, you fall at the feet of God and take refuge in Him." So both meanings are there for the word ''Śharaṇye''. ''Śharaṇye'' is mentioned again in the last verse as well - ''Śharaṇāgata Dīnārta Paritrāṇa Parāyaṇe'', which we will deal with later.</big>

<big>''Tryambake'' - This word also has two versions: ''Tryambake'' and ''Tri-ambike''. ''Tryambake'' means three-eyed - the three eyes comprising the Sun, the Moon, and ''Jñāna-Cakṣhu''. That is why Śiva is called ''Tryambakam Parameśhvaram''. Śiva is also called ''Tryambaka'', the three-eyed one: ''Sṛṣṭi'', ''Sthiti'', ''Vināśha'' represent the three eyes. She who has ''Jñāna-Cakṣhu'' not only gives ''Prapañchika Dṛṣṭi'', but also gives ''Adhyātmika Dṛṣṭi''. ''Tryambake'' means three-eyed. If it is ''Tri-Ambike'', it means three-lettered - ''Aa'' (ā), ''Oo'' (ū), and ''Mm'' (m̐), representing ''Omkāra-Svarūpiṇī''. So, ''Tryambake'' refers to the three-eyed form, while ''Triambike'' refers to the three-lettered form.</big>

<big>''Gauri'': The word ''Gauri'' has two meanings. ''Golden-colored'' is called ''Gauri'', and ''white-colored'' also is ''Gauri''. Because Śiva is white, and Himālaya is white, the daughter of Himālaya is also white. White stands for light, and light stands for knowledge. So, she is the embodiment of knowledge. ''Yā Devī Sarva Bhūteṣu Vidyā Rūpeṇa Samsthita, Yā Devī Sarvabhūteṣu Chetanety-Abhidhīyate.'' ''Chetanā'' means pure Consciousness. ''Tryambake, Gauri, Nārāyaṇī Namo'stu te'' – all these are mentioned in the ''Chaṇḍī'' (''Devī Māhātmya'') itself. Salutations to you, O Divine Mother! We will complete the rest in the next class.</big>

<big> 
'''''Oṃ Jananīm Sāradām Devīm Rāmakṛṣṇam Jagadgurum |'''''</big>

'''''<big>Pādapadme Tayoḥ Śritvā Praṇamāmi Muhurmuhuhu ||</big>'''''

[[Category:Sarva Mangala]]

Sarva Mangala Lecture 01 on 06-October-2019

2025-01-01T07:37:33Z

Pooniam: Corrected punctuation, grammar and clarity

Om Hrim Ritam Lecture 05 on 22 September 2019

2024-11-16T08:28:40Z

Pooniam: Corrected punctuation, grammar and clarity

== Full Transcript (Corrected) ==
ॐ

'''जननीम् सारदाम् देविम् रामकृष्णं जगद्गुरुम् ।'''

'''पादपद्मे तयोः श्रित्वा प्रणमामि मुहरमुहुहु ।।'''

'''''Oṃ jananīm Sāradām devīm Ramakrishnam jagadgurum |'''''

'''''Pādapadme tayoḥ śritvā praṇamāmi muhurmuhuhu ||'''''

In our last class, we discussed the second verse of the ''Oṃ Hrīm Ṛtam'' hymn. The essence of that verse is that any of the paths—devotion, knowledge, or ''karma''—is more than sufficient to lead one to the goal of self-realization or God-realization. Even though I understand this intellectually, there is no response in my mind or heart. That means my behavior has not changed much. Therefore, O Lord, I take refuge in You. The essence of this particular hymn is ''Sharaṇāgati''. ''Śharaṇāgati'' requires faith that the one to whom we are surrendering ourselves must be completely capable of helping us. The person or being to whom we surrender must be capable of helping us. Otherwise, although he may be a good person, this is insufficient. This is being expressed as the glory of Sri Ramakrishna. Sri Ramakrishna means not merely Ramakrishna the person, but God in the form of Sri Ramakrishna. What does that mean? It means that Ramakrishna is also God. If we say “Ramakrishna also is God,” it does not exclude others. For instance, if we say “''Rāma'' is God,” it implies only ''Rāma'' is God. However, if we say “''Rāma'' is also God,” it includes ''Kṛṣṇa'' as God, ''Rāma'' as God, Ramakrishna as God, or any ''Guru'' as God. So, he says:

'''''Tejas taranti tarasa tvayi tṛpta-tṛṣṇāḥ'''''

'''''Rāge kṛte ṛtapathe tvayi Rāmakṛṣṇe |'''''

'''''Martyāmṛtaṁ tava padaṁ maraṇormi-nāśaṁ'''''

'''''Tasmāt tvameva śaraṇaṁ mama dīnabandho ||3||'''''

First, let us analyze and understand the word-by-word meaning. ''Tejaḥ tarasa taranti''—''tarasa'' means very quickly. ''Taranti'' means they cross over. Cross over what? ''Tejaḥ'' means ''Rajo Guṇa''. What binds us is ''Rajo Guṇa''. But those people who take refuge in Sri Ramakrishna quickly cross over this ''Saṁsāra Sāgara'' (ocean of worldly existence). Now, here we must understand what it means to say, “those who believe in you.” Is it only lip service, or is much more involved? In my last class, I explained this a little. ''Śharaṇāgati'' must qualify or fulfill six qualities: I will never do whatever displeases the one to whom I am surrendering. I will always do what pleases him. I will choose him alone because he alone can save me. I will transfer all my responsibilities to him. Responsibilities include two aspects: the things that I need to do and the results of my actions. For instance, if I am happy, I cannot credit myself for it because it is his gift. If he gives me unhappiness, I will also accept it as ''prasādam''. Both are required. This is called transferring responsibility - I will do my best, but whatever the outcome, I will accept it fully. I will live ever after with great humility. What is that humility? To feel: “I did not surrender to you. I don’t have the capacity to surrender myself to you. It is only your grace that took my hand and pulled me towards you.” In Girish Chandra Ghosh’s case, Sri Ramakrishna asked him to “give me your power of attorney.” Girish simply said yes. At that moment, he did not fully understand the depth of the request. Many years later, he realized how hard it is. It means you cannot even think one thought as your own, claiming, “This is my thought.”

''Tejaḥ tarasa taranti -'' people cross over the ''saṁsāra'' of both ''Rajas'' and ''Tamas''. ''Rajas'' means ''tejaḥ -'' restlessness, but it also includes ''Tamas''. The people who can cross over are described as ''tvayi tṛpta-tṛṣṇāḥ'', those with an intense thirst, longing only for the Divine and for nothing else. ''Tvayi tṛpta'' means they are completely and utterly fulfilled upon attaining the Divine. To achieve this, one must be attached to the Divine in some form or another. ''Rāge kṛte - Rāga'' means tremendous attachment, specifically for God. However, it is often through worldly attachment that we develop the capacity for such devotion, as the world acts as a gymnasium for strengthening the muscles of ''Rāga'' or even ''Dveṣa'', since hatred is also a form of attachment, where the object of dislike dominates one’s thoughts. Thus, when we redirect this attachment solely to the Divine, ''Rāge kṛte'' signifies the capability to attach oneself entirely to God. But what do we mean by “you”?

''Ṛtapathe -'' previously, we discussed what ''Ṛtam'' is. It is the cosmic law. What is the cosmic law? It is the intrinsic nature of everything. For instance, it is the nature of a scorpion to sting, a mosquito to bite, and a thorn to prick. They cannot give up their nature. Similarly, it should be the nature of a human being to act in accordance with their humanity. But what does it mean to be human? To err is human nature. Everyone makes mistakes, especially children, who constantly commit errors. Yet, we understand and forgive them. If a child breaks something accidentally, we may feel sad, but we do not punish the child. However, as the child grows and gains understanding, we begin to hold them accountable. Can we extend this same compassion to other adults? Often, we do not. We expect them to know what to do and what not to do. But in reality, they are like children. If people truly understood that their harmful actions would return to them with compounded consequences, would they commit those actions? Similarly, if they knew that good deeds would bring compounded rewards, wouldn’t they compete to do good? People would even argue, "No, it’s my turn to do good!" This lack of understanding is ''Māyā''. ''Māyā'' gives us scriptures that outline rules - what to do and what not to do - but it withholds the conviction to follow them. This conviction is ''śhraddhā''. At some point, ''śhraddhā'' will arise. ''Rāge kṛte ṛtapathe -'' with attachment to truth, one walks the path of ''Ṛtam''. ''Patha'' means path, and ''tvayi Rāmakṛṣṇe -'' O Ramakrishna, in you. What is "you"? You are the path of truth and ''Dharma''. How do we know this? From the ''Īśāvāsya Upaniṣad'':

'''''Hiraṇmayena pātreṇa satyasyāpihitaṃ mukham'''''

'''''Tattvaṃ pūṣannapāvṛṇu satyadharmāya dṛṣṭaye || 15 ||'''''

'''''- Īśāvāsya Upaniṣad'''''

I am ''Satyadharma -'' a follower of ''Satya'' (truth) and ''Dharma'', and you, ''Sri Ramakrishna'', are the embodiment of both ''Satya'' and ''Dharma''. Therefore, I wish to see your face directly, face to face, because I have the right to do so, having followed your footsteps. This is also referred to as the imitation of Christ. ''Martyāmṛtaṁ tava padaṁ maraṇormi-nāśaṁ -Maraṇa'' means death and ''Ūrmi'' means waves. So, how many ''maraṇas'' have you experienced? Countless, from past births. ''Śaṅkarācārya'' offers a profound insight here, distinguishing between two types of death: visible and invisible. Visible death is when a person physically dies, when breathing stops, the heart ceases to beat, and a doctor certifies death which is observable by everyone. However, there is also an invisible death: every millisecond, the old version of "me" dies, and a new "me" is born. If we fast-forward this process, we see how we evolve—first as a baby, then as a child, an adolescent, a youth, and then into old age. The full circle completes, which is the invisible death. ''Sri Ramakrishna'' advises us to beware of death, for time is constantly consuming us.

'''''Āyur naśyati paśyatāṁ pratidinaṁ yāti kṣayaṁ yauvanaṁ'''''

'''''Pratyāyānti gatāḥ punarna divasāḥ kālo jagadbhakṣakaḥ |'''''

'''''Lakṣmīḥ toya-taraṅga-bhaṅga-capalā vidyuc calaṁ jīvitam'''''

'''''Tasmān māṁ śaraṇāgataṁ śaraṇada tvaṁ rakṣa rakṣādhunā ||'''''

''' '' - Śivāparādha-kṣamāpaṇa-stotram'''''

''My life diminishes as I watch, youth wanes day by day, The days that have passed do not return; Time is the devourer of the world. Wealth is as fickle as the waves in water, and life is as fleeting as lightning. Therefore, I, who have come to seek refuge, implore you, O giver of refuge—protect me, protect me now.''

As we keep observing, even a moment that was just a second ago is gone, it’s over. You can’t go back, not even one second. ''Martyāmṛtaṁ tava padaṁ -'' your lotus feet, O Lord. What kind of lotus feet are these? They are not like our physical feet. The term "lotus feet" represents a high idealism. What can they give? ''Martyāmṛtaṁ -'' they have the power to transform every mortal into an immortal. ''Tasmāt -'' therefore, O Lord, I take refuge in you: ''Tasmāt tvameva śaraṇaṁ mama dīnabandho tvameva śaraṇaṁ mama dīnabandho''. I would like to mention Sri Ramakrishna''<nowiki/>'s'' lotus feet. Did I narrate M’s dream in the last class about his wish to go to Bhavanipur? I think I did. This incident is recorded in the ''Gospel of'' Sri Ramakrishna. One day, Sri Ramakrishna asked M, “Do you have any dreams?” M replied, “Yes.” Then Sri Ramakrishna asked, “What was the dream?” M described it: “One day, I went to the seashore, where many boats were tied up. However, no boat was traveling because of a big storm, and the passengers were disappointed. I was among them. I thought, ‘I urgently need to reach my destination. How am I going to get there?’ Suddenly, I saw an old ''Brahmin'' walking on the water and moving very quickly. I asked him, ‘Sir, where are you going?’ He answered, ‘I am going to Bhavanipur.’ I said, ‘Oh, I also need to go to Bhavanipur. Can I follow you?’ He replied, ‘No. I am moving very fast. But you can come if you observe carefully where my feet are moving. Follow my footsteps. There is a hidden bridge underneath the water. That’s how you will reach your destination.” With that, the dream ended. Upon hearing this, Sri Ramakrishna exclaimed, “I am thrilled! My hair is standing on end. You better get quickly initiated by a ''Guru''.” What is the symbolism here? It means to follow the footsteps of Sri Ramakrishna. But what does “follow the footsteps of Sri Ramakrishna” truly mean? This reminds me of the story of ''Paramānandaiah'' and his foolish disciples. One day, ''Paramānandaiah'' told his disciples, “I am going on a pilgrimage. Watch the ''āśrama'' carefully because thefts have been occurring frequently.” The disciples replied, “Yes, sir, we will watch.” After a few days, he returned and found the entire ''āśrama'' looted. Shocked, he asked, “Didn’t I tell you to watch?” They answered, “Yes, sir, we were watching. When the thieves came, we were watching. When they gathered the materials, we were watching. When they bundled everything and left, we were watching. You told us to watch, and we did exactly that.”

This is not called following the footsteps. What does that mean? Lead the life of Sri Ramakrishna. Like ''Imitation of Christ'' – a beautiful book. Have you read ''Imitation of Christ''? It is one of the most beautiful books. One of the novice masters in 12th-century Catholicism, Thomas à Kempis, had written this book. There are many translations, but one particular translation is the most beautiful translation in the world. So this is very important. What did Sri Ramakrishna do? How did he live? How did he pray? How did he control his mind? This is called following the footsteps of Sri Ramakrishna. We have to follow accordingly, like small children, babies. Baby's footsteps. Have you noticed? A cat is going somewhere. The kitten also slowly follows. A small puppy follows its mother. Maybe they are not as capable as the adult, but we have to try our level best. So this is called ''Martyāmṛtaṁ tava padaṁ'' and also ''ṛtapatha''. ''Ṛta'' means truth. And the path that leads to truth also must be truth only. ''Satyena Vidhitā Panthā''. The way to the higher worlds is strewn with truth. That means untruth takes us the opposite way. So what is the truth here? Follow the five commandments of Sri Ramakrishna. Remember the five commandments? First, develop love for God. Sing God's glories. Then, four ways to develop love for God. Cultivate holy company (Bhakti yoga). Now and then, go into solitude. ''Nirjana-sthān''. ''Nirjana-sthān'' literally means a solitary place where there is no human being. But here the meaning should be taken as “I have nobody who can help me. No human being can ever help me”. How can one bound person help the other bound person?

I narrated a story previously. Do you remember the one about a king and his minister's daughter? It is worth recollecting once more. There was a king, and there was a ''brāhmaṇa'' who used to teach him the scriptures. The scriptures state that if you get a real teacher and he explains to you properly, you will be free from all bondage. So the king, after a lot of study, said, "Why are you not capable of releasing me from my bondage?" The poor man did not know how to answer. The king said, "Come back tomorrow with an answer, otherwise, I will chop off your head." The fellow was worried and could not eat. He had an 8-year-old daughter. The daughter asked him, "Dad, why are you worried? You are not eating." He narrated what had happened. The daughter said, "Eat wholeheartedly, sleep soundly, and tomorrow morning take me with you. I will answer the king's question." The next morning, she went along with her father. The king was told, "My daughter will answer your question." The daughter said, "You have to obey whatever I ask you to do for a few minutes. Ask your servants to bind you and also ask my father to be bound." Then she said, "O King, release my father." The king said, "How is it possible? I am bound. Unless I am free, I cannot help him." The daughter replied, "That is the answer to your question. My father himself is bound. How can he free you?" Talking about scriptures, etc., is a different issue, but it is really not possible. So, this is the truth. We have to truly follow the footsteps, and slowly, by the grace of God, we will also be free. That is why it may take lives—many, many lives—but what does it matter? Every time, you are becoming happy, happier, and happiest. That is why always keep in mind that spiritual progress and increasing happiness are synonymous. If anybody says, "I am progressing in spiritual life," and you ask how, they may reply, “Previously, I used to do one thousand ''japa'', now I am doing ten thousand.” If you say, “Previously, I could tolerate you for one hour, now I can't tolerate you even for a second,” can you call that spiritual progress?

Because man grows in three things. If he is progressing in spiritual life, a ''sādhaka'' (spiritual aspirant) grows in three ways. What are the three ways? What is the name of God? ''Sat-Cit-Ānanda''. Growth in ''Sat'' means goodness. ''Sat'' means purity. ''Sat'' means truth. ''Sat'' means health, existence. So if I am healthy, if I am good, if I am pure, if I am truthful more than before, that means I am going towards God. Now you may say—what is the relationship between being good and being healthy? The answer was given by Raja Maharaj. He says a person who meditates, i.e., one who can meditate well, his health also improves. If we can meditate well, two things will happen. The first thing is that the mind becomes very calm and quiet. If anybody says, "I am able to meditate well, but my mind is not so calm and serene," there is something deeply wrong with that meditation. Secondly, here is the thing: when a person is capable of meditating, that means he is capable of understanding the thoughts of his mind and gaining control over them. Therefore, he will cherish only positive thoughts. Meditation means good positive thoughts. Will there be positive thoughts also about health? Some problem comes, and his attitude will be, “What does it matter? Everybody is suffering. I am also suffering. I don't care a little bit.” So that gives him tremendous strength. And then, when the mind is calm, the body also functions in a much better way - ''sāttvika''. So this is one way. Another way to understand is, as a person's meditation becomes deeper, his ''sattva guṇa'' grows. The moment ''Sattva guṇa'' begins to grow, his tastes also undergo a change. What does a ''tamo guṇi'' do? To him, three-days-old stale food is very dear.

'''''Yātayāmam gatarasaṁ pūti paryuṣitaṁ ca yat |'''''

'''''Ucchiṣṭamapi cāmedhyam bhojanaṁ tāmasapriyam ||'''''

'''- ''Bhagavad Gita (17:10)'''''

''Foods that are overcooked, stale, putrid, polluted, and impure are dear to persons in the mode of Tamo Guṇa.''

''Tamo guṇi''’s food is ''ucchiṣṭam'' – pre-tasted or polluted. Somebody has already eaten a part of it. Even a dog might come and share the food with him also. ''Amedhyam'' – impure. Then, ''pūti'' – means putrid food, which is two or three days old, rotting food. ''Paryuṣitaṁ'' means leftover food. But somehow, that fellow likes it. Dry fish is very favorite. If a person promotes himself to ''rajas'', what type of food do you think he likes?

'''''Kaṭv-amla-lavaṇāty-uṣhṇa- tīkṣhṇa-rūkṣha-vidāhinaḥ'''''

'''''Āhārā rājasasyeṣhṭā duḥkha-śhokāmaya-pradāḥ'''''

'''- ''Bhagavad Gita (17:9)'''''

''Foods that are too bitter, too sour, salty, very hot, pungent, dry, and full of chillies, are dear to persons in the mode of Rajas. Such foods produce pain, grief, and disease.''

''Ati uṣhṇa - tīkṣhṇa-rūkṣha-vidāhinaḥ''. That which is burning from top to bottom or bottom to top. ''Ati uṣhṇa'' - very hot (spicy). ''Uṣhṇa'' means spicy food. ''Rūkṣha'' means dry food. They just enjoy very sour, very salty, and very hot, spicy food. All this biryani and other things they call is like that kind of food. So, for just one second of enjoyment, 23 hours and 59 minutes of terrible payment. Yes, that is the truth. If a person has grown to ''Sattva'', then he naturally likes:

'''''Āyuḥ-sattva-balārogya-sukha-prīti-vivardhanāḥ |'''''

'''''Rasyāḥ snigdhāḥ sthirā hṛidyā āhārāḥ sāttvika-priyāḥ ||'''''

'''''- Bhagavad Gita (17:8)'''''

''Persons in the mode of Sattva prefer foods that promote life span, and increase virtue, strength, health, happiness, and satisfaction. Such foods are juicy, succulent, nourishing, and naturally tasteful.''

The food is slightly cooked, maybe a bit of salt, maybe a bit of pepper is added to it, and he enjoys it. The point is that many people consider this a great austerity. No, no, it is not an austerity. It is a great joy for a person to eat ''Sāttvika'' food. I could not have believed this when I went to Argentina. We went to a Chinese restaurant, and there were at least 50 varieties of only these grains, leaves, etc. I said, "Why did this Swami bring me here? Can this food be eaten?" After eating that food, I felt like I had never tasted such tasty food in the whole world, in my whole life. You know, the food was slightly boiled and lightly spiced as they added some things to it. But everything had its own original flavor. You know their philosophy? Every vegetable and every fruit has its own special flavor. So, the culinary skill lies in how to bring about that natural flavor to the front and make people enjoy it. We all love children. Why do we love children? Because, you know, they are so innocent. Why are they so innocent? Because they eat only ''Sāttvika'' food such as well-boiled rice, a little bit of dal, and pure ghee. It is so tasty that the child can eat only that, and that’s his nature also. But slowly, in Andhra, they introduce ''Avakāya'' pickle and all those things. That's a different issue. What am I trying to tell you? That as we change our diet, our qualities - ''Tāmas'' or ''Rajas'' or ''Sattva'' also grow. And as we are growing in quality, our liking for these things also simultaneously grows. They grow together. So, when a person is capable of meditating, he is getting so much joy that he doesn't require that kind of stupid joy from ''Rājasika'' foods and other things. He derives the highest happiness from ''Sāttvika'' food. Naturally, ''Sattva'' gives the highest type of happiness. When a person eats ''Sāttvika'' food, what do you think is its effect upon physical health? Good health. Although some diseases could come from outside like Dengue fever etc. it be helped. But my unproven suspicion is that mosquitoes also don't like a ''Sāttvika'' person. Maybe he is not so tasty.

Anyway, so what are we talking about? Those people who are totally satisfied in You, O Lord, whose goal is You, and those who follow Your footsteps, those who observe truthfulness and ''Dharma'', such people quickly overcome ''Rajas'' and enter into the ''Sāttvika'' state and go beyond the ''Sāttvika'' state also. Why? Because ''Tava Padam'', Your lotus feet, ''Martyāmṛtaṁ tava padaṁ - maraṇormi-nāśaṁ - Martyāmṛtaṁ'', even they have the power to convert mortal beings into immortal beings. ''Maraṇormi-nāśaṁ'' means they completely destroy the waves of ''Martyā''. ''Martyāmṛtaṁ'' means what? One attains liberation by just loving You. Loving You means converting our life into the teachings of ''Sri Ramakrishna''. That is an important point. Otherwise, verbally, we are all the greatest devotees of God. But action-wise, we just travel in the opposite direction. The first thing we have to resolve in spiritual life is this conflict between what we talk and what we do, and what we think, what we talk, and what we do. That has to be resolved. Now here is something which I want to point out to you. It is the most wonderful thing for us to understand. What was the definition of truth according to ''Sri Ramakrishna''? ''Mon Mukh Ek Karo -'' you make your thought, your speech, and your action one. This is called the path of truth. This is what every devotee of ''Sri Ramakrishna'' must attain. Even though I know all these things, yet I am helpless. I am not able to follow it. I understand it very clearly, but something is pulling me back. Therefore, ''Tasmāt tvameva śaraṇaṁ mama dīnabandho'' - I take refuge in You, O friend of the lowly. Then, going further:

'''''Kṛtyaṁ karoti kaluṣaṁ kuhakāntakāri'''''

'''''Kṣṇāntaṁ śivaṁ suvimalaṁ tava nāma nātha |'''''

'''''Yasmād aham aśaraṇo jagadekagamya'''''

'''''Tasmāt tvam eva śaraṇaṁ mama dīnabandho || 4 ||'''''

He is describing the glory of the name of ''Ramakrishna''. So where does ''Ramakrishna's'' name end? It ends in the letter ''Kṣṇāntaṁ - tava nāma nātha''. Oh Lord, Your name ''tava nāma'' ends with the letter ''ṣṇa''. ''Ramakrishna''. What type of name is it? ''śhivaṁ -'' it only confers auspiciousness - ''Sarva-maṅgala māṅgalye''. So this auspiciousness is of two types: ''Abhyudaya'' and ''Niḥśreyasa -'' for those who seek worldly happiness, seek only God, because He will give you the highest worldly happiness. What is the highest worldly happiness a person can get? ''Brahma Loka''. ''Brahma Loka'' is the highest limit of the ''Saṁsārik'' happiness. But if you want even higher than this, the highest which is infinite and eternal, that is called ''Brahmānanda-loka''. ''Brahma-Loka-Ānanda'' and ''Brahmānanda-Ānanda -'' these are completely different. One is limited, another is unlimited. Within the limited, ''Brahma-Loka-Ānanda'' is the highest. That is what he is telling: ''śhivaṁ''. Then he says, what is Your glory? ''Kuhaka-anta-kāri''. You are the destroyer. ''Antakāri'' means he who puts an end to ''Kuhaka'' which means hypocrisy, deceitfulness. Here it means ''Māyā''. What does ''Māyā'' tell? Oh, this table is real. But in fact, what is real? Or to give a classical example, this snake is real. But what is really real? The rope. Who is the rope in this case? God, ''Brahman''. So ''Māyā's'' power is that it makes the infinite finite, it makes the all-pervading as limited, and it makes the eternal as a short time. That is called ''Kuhaka'', deceitful. But You are capable of destroying this deceitfulness. What a beautiful word we have here. So this is called ''Kuhaka-anta-kāri''. How does ''Sri Ramakrishna'' do it? Most of the time, what we are doing are impure actions: ''kaluṣaṁ''. The way we act, we think, we speak is ''kaluṣaṁ''. Now ''kaluṣa'' is also of two types. What is ''kaluṣa''? Physically speaking, there is good water, and some dirt, dust, or something is mixed in it. What does it become? ''Kaluṣa'', impure. Telling lies, or stealing something, or injuring other persons - what we call ''Pāpa-kārya''. This is the lowest type of ''Pāpa''. The highest type of ''Pāpa'' is what the ''Īśāvāsya Upaniṣad'' states:

'''''Asuryā nāma te lokā andhena tamasāvṛtāḥ |'''''

'''''Tāṃste pretyābhigacchanti ye ke cātmahano janāḥ || 3 ||'''''

'''- ''Īśāvāsya Upaniṣad'''''

Those who do not recognize their own divinity, neglect to manifest divinity, and do everything probably good in this world, like Ishwar Chandra Vidyasagar, this is called the second type of impurity. But those who take refuge in you—what happens? You destroy [the impurity] because your very nature is ''Kuhaka''. ''Kuhaka'' also means darkness, ignorance. So how does God do it? Not by doing something. Does the sun remove darkness? What happens? As soon as the sun rises, as soon as you light a lamp, it doesn't need to do anything. By its very presence, darkness totally gets destroyed. Oh Lord, by your very nature, what is your nature? ''jyotira jyoti ujjvala hṛdi kaṇdhara -'' you are the light of the lights. So that is how, what does He do? ''Kaluṣaṁ kṛtyaṁ karoti.'' What is the meaning of ''kṛtyaṁ'' here? It means pure. Every impurity is turned into purity. That is the glory of Sri Ramakrishna. Because by turning to Sri Ramakrishna, an untruthful person becomes truthful, an ''adhārmic'' person becomes ''dhārmic'', and an unhealthy person becomes healthy. Now, you may say, "Why are you bringing health and other things into it?" Because what Sri Ramakrishna and ''Swami Vivekananda'' taught is called holistic philosophy. He never said, “You be a very unhealthy person, but you just take the name of Sri Ramakrishna, and your unhealthiness will remain like that, but your mind will attain ''Brahma Loka''.” No! Our philosophy is a holistic philosophy. Everything must be harmonized. Otherwise, it is like this: I often give this example: suppose you assemble the engine of a Formula One car with the body or frame of an Ambassador car, what will happen? Both will get damaged. The engine will get ruined, and the frame will also get ruined.

What am I talking about? The body and the mind must be healthy; otherwise, ''Sādhana'' is not possible. That is why, what is the very first step of yoga? ''Śhuddhi'': ''Āhāra-Śhuddhi'', ''Nāḍī-Śhuddhi'', and then only ''Yama'' and ''Niyama'' etc. will follow. Because having an unhealthy body doesn't serve two purposes. Neither can one become a ''Bhogi'' nor can one become a ''Yogi''. So, the foundation of either ''bhoga'' or ''yoga'', enjoyment or spiritual progress, is a healthy body. That is why ''Yogāsanas'' are prescribed. Why are they called ''Yogāsanas''? Why are they not called physical exercises? Because they are specifically meant for people who are ''Yogis''. They take limited food, limited activities, but convert that ''Sattvika'' food, ''yogic'' food, into full energy. And these ''Yogāsanas'' are meant for that. Otherwise, an obese person, if he wants to do ''Yogāsanas'', will not be able to really do them. The only ''asana'' he can comfortably do is ''Śhavāsana''. Therefore, this body, mind, and spiritual practice must become harmonious. That is what Sri Ramakrishna will do. ''Kaluṣam karma kṛtyam karoti''. Instantaneously, it becomes purified.

I will give an example. Once, a devotee came to Sri Ramakrishna, and Sri Ramakrishna was in a prophetic mood. He looked at him and said, "This fellow is not going to realize God in this life." The person, eager to realize God, knew that Sri Ramakrishna had the ability to foresee the future. The moment Sri Ramakrishna uttered those words, he became disheartened. Then he asked, "Sir, why is it that I cannot progress in spiritual life?" Sri Ramakrishna replied, "You know, there is some shortcoming in either your legs or hands" - I don't remember which, but they were very weak. The devotee saluted Sri Ramakrishna and went away. He did not visit Sri Ramakrishna for 2-3 years. During that time, he joined a gymnasium and made his body absolutely fit, like Muhammad Ali.

The title of Muhammad Ali’s autobiography is ''“I Am the Greatest.”'' It is a wonderful book. Every spiritual aspirant must read it because he did not become the greatest by simply sitting and listening to explanations of this ''Arātrīkam'' hymn. How did he become great? Let me explain. He was a world-class boxer. Before any major boxing match, boxers have their own gurus. The guru will tell them what food to eat, what activities to do, what exercises to perform, and how many hours to rest, almost like a military regimen. They can't do whatever they like. Muhammad Ali graphically describes this in his book. Two months before a match, he had to get up at 4 a.m., jog for six miles, and then climb a hill, which would take about two hours. I don't remember the exact details, but after that, he would have breakfast. And what breakfast would that be? Not idli and chutney. He had to eat cereals and other things like Ensure, among others. After breakfast, he would go to the gym. In the gym, there were sandbags for practicing punches. Nowadays, they have electronic gadgets, but previously, sandbags were used for training. When you punch them, they react and come back to hit you. Today, there are machines that react even before you do. For example, in table tennis, there is a machine that predicts exactly where the ball will land, helping players improve their reactions. Similarly, for boxing and wrestling, there are punching bags that come toward you unpredictably, which requires a higher level of alertness. This is how boxers train all day. They are told when to sleep, how to sleep, and everything is controlled. But the most important thing in his training regime was that, as a married man, his teacher prohibited him from having sex for two months before the match. If that is the level of discipline required to win a title, what about attaining God-realization?

What struck me greatly was the requirement to observe celibacy for two months before the match. He explains later in the book that celibacy does not make him dull. On the contrary, it makes him absolutely alert. In boxing, the opponent’s punches can come with lightning speed that sometimes you can't even see them coming. You have to anticipate and react faster than the opponent expects. This level of intuition doesn’t come easily; it requires complete focus. And that focus is compromised by indulging in sensual pleasures. If this is the condition for a married man, what can be said about spiritual aspirants? This is why it is most important to control thoughts at the simplest level. The moment such thoughts begin to rise, a person must be able to say, "Oh, this thought is arising, and it is not desirable. I am going to get rid of it." So, that is what is being said here: ''O Lord, tava nāma nātha Kṣṇāntaṁ -'' your name is ''śhivaṁ''. It confers the highest auspiciousness. What is auspiciousness? As I mentioned earlier, for a worldly person, a devotee of God will be freed from ''artha'' (distress) and ''arthārthī'' (desiring material gain). He will get whatever he desires. Take the example of Dhruva. Dhruva got the highest kingdom, which, even today, is considered a symbolic one. But in the ''Chaṇḍī'', we see that the Vaishya attained ''Samādhi'', and the King became the ruler of this world.

'''''Sūryāj janma samāsādya Sāvarṇiko Manuḥ smṛtaḥ |'''''

'''''Devīprabhāva samyukto bhaviṣyati na saṃśayaḥ ||'''''

'''- ''Chaṇḍī'' (''11- 43'')'''

He became ''Savarṇiko Nāma Manu'', all by the grace of God. That is what Sri Ramakrishna gave - ''Martyāmṛtaṁ:'' he transformed human life into immortal life for those who take refuge in Him. There are three examples to illustrate this: Rāśhika, Kālīpāda Ghoṣh, and Pratāp Chandra Hājra. They simply took refuge in Him and prayed, “Bāba, please come. We have no hope of attaining ''Mokṣa''. You take us when we leave this body.” And that's exactly what Sri Ramakrishna did for them. This is what we know. But we don’t know how many others He blessed in the same way. The Holy Mother initiated a railway porter somewhere near ''Vishnupur'' in the same manner. Do you think he attained liberation? Yes, he did. In this life, he remained a porter, but by the grace of the Holy Mother, he attained liberation. Sri Ramakrishna used to say that if a blind man goes and takes a bath in the ''Gaṅgā'', his blindness will not disappear, but he will gain ''Mukti'' in the next life, after death. In this world, nothing changes immediately. So, what do we do? ''Kṛtyaṁ karoti kaluṣaṁ -'' whatever impure activities we may have done, O Lord, your very name purifies them.

'''''Kūjantam Rāma Rāmeti madhuraṁ madhurākṣaram |'''''

'''''Āruhya kavitaśākhām vande Vālmīki kokilam ||'''''

In this ''Rāmanāma'', composed by Tulsidās, ''Vālmīki'' is compared to a cuckoo. This cuckoo has climbed the tree called ''Rāma'' and, in the sweetest manner, it keeps on cooing ''Rāma, Rāma, Rāma - madhuraṁ madhurākṣaram'' (the sweetest of sweet syllables). ''Āruhya kavitaśākhām'' -the highest poetry emerged from an illiterate person, all by the grace of God. Everything happens by the grace of God. What does this mean? O Lord, first, You transform every impure action into a pure one, every sinful deed into the greatest meritorious act, and You put an end to this very ''Saṃsāra''. Then, You confer the highest bliss and the highest position anyone can attain, which is the transformation of a mortal into an immortal. But, I lack that kind of devotion, that faith, and that purity. Therefore, ''Tasmāt tvameva śaraṇaṁ mama dīnabandho'' - "That's why this phrase “I take refuge in You, O friend of the lowly," is repeated four times. Hence, this hymn is known as the ''Śaraṇāgati Gadyā''. Later, the next two lines are added to this hymn:

'''''Oṁ sthāpakāya ca dharmasya sarvadharmasvarūpiṇe |'''''

'''''Avatāravariṣṭhāya Rāmakṛṣṇāya te namaḥ ||'''''

I salute Ramakrishna, the greatest manifestation of God. I will explain to you – Sri Ramakrishna, who is the very embodiment of every ''Dharma'', and who is the greatest establisher of ''Dharma'', and who is the very embodiment of ''Dharma''. He is both the truth and the way to the truth. He is ''Dharma'', and He is also the way to ''Dharma'' – salutations to you. This was composed separately. Navagopal Ghosh's wife was the first devotee who built a small shrine for Sri Ramakrishna. She invited all the direct disciples, including Swamiji, Swami Brahmananda, and others. They all went. Swamiji himself cooked ''Pāyasaṁ'' and he himself offered it to Sri Ramakrishna. Then, these two lines came from his mouth spontaneously: ''Oṁ sthāpakāya ca dharmasya sarvadharmasvarūpiṇe | Avatāravariṣṭhāya Rāmakṛṣṇāya te namaḥ'' ||

First point we have to consider is about ''Avatāravariṣṭhā'' – He is the greatest avatar. What do you mean by the greatest? This comparison is a silly comparison. So if you say "When I was 5 years old, I was very foolish. When I was 10 years old, one wisdom tooth had grown. I became a little wiser. And when I was 25 years old, my wisdom grew a little more. When I was 50 years old, I became even wiser. Now I am 80 years old. Therefore, I am the greatest compared to myself," does it make any sense? Comparison must always be with something other than yourself. So, ''Rāma'' was one ''Avatāra'', ''Krishna'' was one ''Avatāra'', ''Chaitanya'', ''Jesus'', ''Buddha'', ''Muhammad'', and so many others are all ''Avatāras''. Compared to them, Sri Ramakrishna is the greatest ''Avatāra''. Is that what Swami Vivekananda meant? Because who are all of these ''Avatāras''? He who was ''Rāma'' and He who was ''Krishna'', He only became Ramakrishna. So does it mean to say, "Me, I am the greatest?" No. What does it mean? It means the greatest ideology a person could create; that person is the greatest manifestation of ''Avatārahood'', not ''Avatāra''. ''Avatārahood'' means what? The qualities of an ''Avatāra''.

So, I will give you some illustrations. ''Rāma'', ''Krishna'', and so many ''Avatāras'' are there. ''Daśhāvatāra'', for example. Who is considered by Hindus as the greatest ''Avatāra''? Sri ''Krishna'', who is called the ''Pūrṇāvatāra''. Why was he called ''Pūrṇāvatāra''? Is he something really ''Pūrṇa''? Does that mean ''Pūrṇa'' has come down to this earth? By the very definition, ''Avatāra'' means limited. God can never become limited. It is impossible. Then what does it mean? It means that he manifested the highest ideal to the largest number of human beings. What does that mean? He was an ideal child, ideal brother, ideal student, ideal father, ideal teacher, ideal lover, ideal husband, ideal philosopher, ideal spiritual being. Whatever way you take, he is the most ideal person on earth. That is why widows can adopt him as a son, young women can love him as a lover. ''Rukmini'' and others loved him as chaste wives love their husbands. And all the ''Gopas'' considered him as the greatest friend. All the ''Gopis'' considered him as the greatest beloved. ''Nanda'' and ''Yashoda'' considered him as the greatest, most loving, beautiful child. So when he was teaching the ''Gita'', what did he manifest? As the highest teacher. When he was the disciple of ''Sandipani'', he manifested as an ideal ''Śiṣhya''. You know, whatever role he played, he was best at it. When he was driving ''Arjuna’s'' chariot, he was the greatest driver on earth. No accident happened. Accidents happened to other people, but nothing happened to him because his chariot was under his complete control. So in that sense, that incarnation which manifests the greatest number of relationships, idealisms, that is the greatest. That is the first point.

The second point is power. So in this age, who exhibited the greatest power? Sri Ramakrishna. How many people knew when ''Krishna'' came? How many people in this world knew about him? Very few people knew. Now practically, millions and millions of people know about Sri Ramakrishna. Every day, they are singing ''Khandana'', ''Oṃ Hṛim Ritām'' in their own homes. If they don’t come to the ashram, they are putting that on their digital devices. Either they are singing or they are listening. How many people know ''Krishna''? Only now, in this ''Kali Kāla'', this ''Hare Krishna'' movement has spread his name to the whole world. Above all, what is ''Avatāravariṣṭha''? He who establishes the most ideal, practical ideal for a particular age, he is an ''Avatāravariṣṭha''. Only in that sense, not in the sense of, "He was greater than ''Jesus'', greater than ''Buddha''." No, that's not the idea. Swamiji was never fanatical about it. So that is the meaning of ''Avatāravariṣṭha''.

Then, ''Sarvadharmasvarūpiṇe'' – He is the embodiment of all the Dharmas. According to Hinduism, Dharmas are divided into two categories: ''Āśhrama'' and ''Varṇa''. ''Varṇa'' means, according to the development of qualities, ''Brāhmaṇa'', ''Kṣatriya'', ''Vaiśya'', and ''Śūdra''. Even now, they exist. Who is a ''Brāhmaṇa''? A great thinker is a ''Brāhmaṇa''. Not only a thinker, but a person who lives a pure life is a ''Brāhmaṇa''. Who is a ''Kṣatriya''? The fellow who, for the good of other people, exercises his muscular power, etc., is the ''Kṣatriya''. Who is a ''Vaiśya''? He who sells for the benefit of other people and for his own benefit, he is the true ''Vaiśya''. And the person who frankly says, "I don’t have that brain power, you tell me what I have to do, I will discharge whatever you ask," he is called a ''Śūdra''. So, this is called the establishment of what is called job satisfaction job. Psychologists advise, "If you take this job, you will get 100% job satisfaction." So that is called ''Dharma''. Sri Ramakrishna caters to all those things.

''Sarvadharma'' means ''Āśhrama Dharma''. What I described earlier was ''Varṇa Dharma''. What I am describing now is ''Āśhrama''. ''Āśhrama'' means each one of us has got our own duties according to our age. A simple example: what is your ''Dharma'' now? To study well, to pass examinations well, and if you feel like getting married, to lead a ''Gṛhastha-Āśhrama'' life. Here he is, 60 years, 65 years old, still running to the shop. He says, "I don’t get time, my mind becomes restless if I don’t sit here." The story is there, you know, in a village, two old men were there. They did not have any work as nobody would give them any work because whatever they did was sloppy. A feast was going on, but nobody invited them. They themselves came voluntarily. Just before serving, these young people, with buckets, were ready to serve. The old men came in the middle, and since people respect them because of their age, they paid attention. They just commanded these youngsters to do this and that, which was rather redundant and unnecessary. They say, "Hey, come here, what are you serving? Sir, rice. Where are you going to serve? To that row. Yes, go and serve in that row. What is this? ''Sambar''. Where are you going? I am going to serve. Yes, go that side." Like that, they would command two or three people and feel highly satisfied, as they felt, "We also rendered some service to society," and then disappear. Sri Ramakrishna used to see priests playing cards. Sri Ramakrishna said, at this age, what is their ''Dharma''? They should devote more time to God, studying scriptures, or trying to advise other people, living the ideal life, and also encouraging others to live. That is the ''Dharma'' of the adults. Whereas a young child's ''Dharma'' is to skip, to run, to eat, to grow, to study, to absorb like a sponge, and prepare himself. Sri Ramakrishna had come to establish both ''Āśhrama Dharma'' as well as ''Varṇa Dharma''. But who can establish?

You yourself practice first. That is indicated in ''Sarvadharma Svarūpiṇe''. As a child, he practiced first-class learning. But don't make him your ideal, because as soon as he went to school, he put his signature and then took off to Manik Raja's mango grove to play and enact dramas. He never attended school properly. In that respect, he is not an ideal for us. Because, supposing Ramakrishna signs up to attend my class, how many times do you think he will come? If he comes once, I consider myself blessed. Okay, at least once you have come, at least will you keep your eyes open and listen to what I am saying? The moment I say something, he will go into ''Samādhi''. Even after my class is over, he might not come down from ''Samādhi''. Who is going to get joy out of this kind of student? So I am advising you, in that respect, don't follow him. Other aspects are there; you can follow him. So what I am trying to say is that Sri Ramakrishna practiced himself first and then taught. That is called ''Sarvadharma Svarūpiṇe''. He was an ideal son, he was an ideal playmate, ideal brother, ideal ''Guru'', ideal ''Śiṣhya'', ideal in every respect. Even in social meetings, he was a great idealist. So first, he practiced and then he preached and established. There is one law we were talking about. What is that law? Unless you have something, you can't give it to others. If you don't know science, you can't give it to others. If you don't have money, you can't give money to others. If you are not happy, you can't give happiness to others. But if you are unhappy, you can give a lot of your unhappiness to others. You can go on making the whole world miserable. That’s why Swami Vivekananda used to say, the day you are unhappy, don't come out of your room. Just sit there in your room because the world is already very unhappy. You don't need to come and add to it.

''Oṁ sthāpakāya ca -'' He who established ''Dharma''. But there is also a historical movement. It is called ''Dharma Chakra Pravartana'' - beginning of the establishment of ''Dharma''. Buddha started it when he went back to Bodhgaya or Kashi and when those five disciples who abandoned him. When did Sri Ramakrishna ''start Dharma Sthāpana''? On 11th September 1893 at Chicago through that address Swami Vivekananda gave at the Parliament of Religions.

'''''Śhṛṇvantu viśhve amṛtasya putrāḥ'''''

'''''Āryā dhāmani divyāni tastu'''''

'''''Vedaṁ ayetaṁ puruṣaṁ mahāntam āditya-varṇaṁ tamasaḥ parastāt'''''

'''''Tvam eva vidhitvātimṛtyum eti, nānyaḥ panthā vidyate ayanāya'''''

'''''- Śvetāśvatara Upaniṣad'''''

His whole teaching there is ''Dharma Sthāpana''. This is what religion means. This is how you have to live your life. And there will be different religions because of different temperaments. There is no need to quarrel with each other. All of you are going only towards the one single goal, which is God. This is the essence of ''Vedānta'': “Each soul is potentially divine. Manifest your divinity. That is your goal. And manifest it either through ''Karma Yoga'', ''Bhakti Yoga'', ''Rāja Yoga'', ''Jñāna Yoga'', by one or more or all of these together and be free.” This is the whole of religion. Doctrines, dogmas, books, temples, all these are secondary details. So, this was the hymn that spontaneously came out of Swami Vivekananda’s mouth when he went to perform ''puja'' at Nistarini Devi's place. And that verse has been appended after Swamiji composed this hymn. And now, this has become a regular thing.

The summary of what we discussed about this hymn is as follows:

Sri Ramakrishna is both the goal and the path. He is the refuge, and to achieve success in life and spiritual progress, we must take refuge at His feet. This refuge can be found through the paths of ''Bhakti'', ''Karma'', meditation, or knowledge, whichever path is followed with sincerity. Ultimately, the teaching of the hymn is to surrender oneself to God, and nothing else. The first hymn ''Khandana'' describes who Sri Ramakrishna is. The second hymn, ''Oṃ Hrīm Ṛtam'' emphasizes taking refuge in Him, practicing ''Sādhana'' with His guidance, and through His grace, achieving success and realization of God.

'''''Oṃ jananīm Sāradām devīm Ramakrishnam jagadgurum |'''''

'''''Pādapadme tayoḥ śritvā praṇamāmi muhurmuhuhu ||'''''

[[Category:Om Hrim Ritam]]

Om Hrim Ritam Lecture 04 on 15 September 2019

2024-11-04T06:58:01Z

Pooniam: Corrected punctuation, grammar and clarity

== Full Transcript (Corrected) ==
ॐ

'''जननीम् सारदाम् देविम् रामकृष्णं जगद्गुरुम् ।'''

'''पादपद्मे तयोः श्रित्वा प्रणमामि मुहरमुहुहु ।।'''

'''''Oṃ jananīm sāradām devīm rāmakṛṣṇam jagadgurum |'''''

'''''Pādapadme tayoḥ śritvā praṇamāmi muhurmuhuhu ||'''''

We are studying the second hymn composed by Swami Vivekananda, ''Oṃ Hṛim Ṛtam''. It is based upon Swami Vivekananda's vision of the twelve-letter ''Mantra'' of ''Sri Ramakrishna:'' "''Oṃ Namō Bhagavatē Rāmakṛṣṇāya''." In the very first verse, which we discussed last time, it is stated that ''Sri Ramakrishna'' is ''Parabrahma''. He is ''Brahman'', both ''Nirguṇa Brahman'' and ''Saguṇa Brahman''. He is also what is called ''Ṛtam''. ''Ṛtam'' means there is a cosmic order. Everything follows this cosmic order, and any deviation from it is harmful both to itself and to others. ''Sri Ramakrishna'' has been said to be ''Tvam Acalaḥ -'' immutable. Immutable means there would be no change. Change always takes place due to three factors: time, space, and causation.

He is the conqueror of all ''Guṇas''. There are two meanings of ''Guṇa''. First are ''Sattva'', ''Rajas'', and ''Tamas''; everything in this universe is composed of these three ''Guṇas''. To say he is the conqueror of ''Guṇas'' means that this world cannot bind him. At the same time, he is “''guṇedyāḥ''” - full of what ''Ramanuja'' calls ''Ananta Kalyāṇa Guṇa Sāgara''. A very interesting point here is that every ''Guṇa'' has a purpose. ''Tamo Guṇa'' is good for sleeping, ''Rajo Guṇa'' is essential for activity, and ''Sattva Guṇa'' is vital for studying, meditating, concentrating, and deep thinking. So, there is nothing inherently evil in this universe, which is the essence of ''Ṛtam''. For instance, a tiger eating the lower animals is beneficial in maintaining balance. Without this balance, there would be an upset in the ecosystem. The world has recognized this for a long time, and modern scientists have also formulated a principle for it called a "holistic attitude" - viewing everything as part of one integrated whole where each element has its own place. Removing anything as redundant ultimately brings harm in some way.

'''''Naktam-divam, sakaruṇam, tava pāda padmam'''''

'''''Moham-kaṣam, bahu-kṛtam, na bhaje yatō'ham'''''

Therefore, O Lord, ''Naktam-divam'' - day and night, ''sakaruṇam'' - with great humility and sincerity, ''moham-kaṣam'' - that which destroys ''Moha'' (illusion) and ''Ajñāna''. What is it? ''tava pāda padmam'', your lotus feet. I do not have ''sakaruṇam'' to worship your lotus feet - ''tava pāda padmam''. ''na bhaje yatō'ham'' - since I have not been able to worship you. Why was I not able to worship? Because of ''Moha''. And what is that ''Moha''? It is the illusion that your lotus feet are unnecessary, the notion that I can proceed on my own without them. This illusion means thinking I can manage without God and do everything by myself. But a time will come when a person will realize they cannot even move without the grace of God, and only then will this hymn be truly meaningful. Then - ''bahu-kṛtam'' - I will understand that I have committed many impure acts. Therefore, ''tasmāt tvam-eva śaraṇam, mama dīna-bandho''. This is the essence of Sri Ramakrishna's teachings: without self-surrender to God, nothing will truly work. The ultimate teaching of Sri Ramakrishna is to surrender to God. This aligns with the teachings of the ''Bhagavad Gītā'', which says, “''Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja''.” This is what we discussed in our last class.

Secondly, we started on the second verse also and we gave a short introduction.

'''''Bhaktirbhagaśca bhajanaṃ bhavabhedakāri'''''

'''''Gacchantyalaṃ suvipulaṃ gamanāya tattvam।'''''

'''''Vaktroddhṛtopi hṛdi me na ca bhāti kiñcit'''''

'''''Tasmāt tvameva śaraṇaṃ mama dīna-bandho॥ 2॥'''''

There are four verses in all. The fourth line of each verse is exactly the same: ''Tasmāt tvameva śaraṇaṃ mama dīna-bandho.'' ''Bhakti'' means devotion; ''bhaga'' means ''jñāna'', or knowledge; and ''bhajana'' means ''sevā.'' Whether you follow the path of devotion, the path of knowledge, or the path of ''karma'', each of these ''yogas'' is capable of being ''bhava-bhedakāri'' capable of destroying ''bhava''. ''Bhava'' means ''saṃsāra bandhana khaṇḍana'', as indicated in the first hymn: ''khaṇḍana bhava bandhana jaga vandana vandi tomāy.''

First of all, in the first hymn itself, it is mentioned that we are all bound by ''bhava'', and ''khaṇḍana'' - Sri Ramakrishna is the breaker of that bondage, the ''bhava-bhedakāri''. ''Bheda'' means destruction, and ''bhava'' refers to the bondage of ''saṃsāra''. Taking refuge in Sri Ramakrishna not only breaks this bondage, but he also says, ''Gacchantyalaṃ suvipulaṃ gamanāya tattvam.'' ''Tattvam gamanāya -'' to reach the truth, the ultimate goal. What is the goal? It is to realize that each soul is potentially divine, or ''Paramātma'', and to reach ''Paramātma''. ''Suvipulam'' means a vast path, more than enough; ''gacchanti-alam - alam'' means more than sufficient. In other words, any one of these three paths is more than sufficient to realize the truth. What are these three paths? The path of devotion, the path of knowledge, and the path of ''karma -'' all these are more than sufficient. ''Vaktroddhṛtopi -''I keep on saying this, which means I understand it intellectually. I go on speaking, understanding intellectually that these paths are more than sufficient to reach the goal, but - ''hṛdi me na ca bhāti kiñcit'' there is no response in my heart. This is one of the tragic conditions of human beings: we know what is good, yet we lack the desire to follow it.

When Duryodhana lay with his thighs broken, someone asked him, “You are a wise person, you knew this was going to be the end. Why did you start the war? After all, if you had given the Pāṇḍavas five villages, this war could have been prevented.” That was Yudhishthira's last offer when he said, “If you don’t want to give us half or even one-fourth of the kingdom, at least give us five villages, one for each of us and we will be content.” But Duryodhana had replied, “I will not even give land enough to cover the head of a needle.” When asked why he did it, Duryodhana gave his famous reply: ''jānāmi dharmaṃ - '' I know what ''Dharma'' is, ''na ca me pravṛtti -'' but I have no inclination to follow it. ''Jānāmyadharmaṃ -''I know what ''Adharma'' is - ''na ca me nivṛttiḥ -'' yet I cannot refrain from it. Why does this happen? Because a power sits upon us like a ghost. One popular definition of ''Māyā'' is ''Ajñāna -'' not knowing things rightly. Another definition is even more important - knowing fully well that something is right but not being able to follow that. I can't follow knowing fully well something is not good, I am driven to accept that path, is what is being said in this context.

Anyway, ''Vaktroddhṛtopi -'' even though I keep saying, “Oh Lord, any of these paths is sufficient,” it is not translating into action. What is the reason? Such is the power of ''Māyā''. I gave the second definition of ''Māyā'': knowing fully well what is right and what is wrong, yet we end up doing what is wrong and refrain from doing what is right. This is called the power of ''Māyā'' or ''saṃskāra''. So we say, “I know, O Lord, all these things.” Therefore, ''tasmāt tvameva śaraṇaṃ mama dīna-bandho -'' I take refuge in you; there is no other way. This is the core teaching of Sri Ramakrishna: ''jato mat, tato path -'' “As many faiths, so many paths.” Here too, it is beautifully written.

Chaitanya Mahaprabhu had composed one of the best stotras of instruction. It is called ''Śikṣhāṣhṭaka'', eight verses on how to proceed in ''Sādhana''. Here it is one verse:

'''''Namnām akāri bahudhā nija-sarva-śaktiḥ'''''

'''''Tatrārpita niyamitaḥ smaraṇe na kālaha'''''

'''''Etādṛśī tava kṛpā bhagavan mamāpi'''''

'''''Durdāivam īdṛśam iha ajani nānurāgaha ||2||'''''

'''''- Sikshashtaka''' ''

''O Lord, you have filled your many names with all your power and which can be remembered any time. O God, you are so kind to do it but I am so unfortunate that I don't love any one of your beautiful names.''

The verse ''namnām akāri bahudhā'' beautifully conveys the Lord’s infinite grace in creating countless names that devotees can choose from, such as in the ''Viṣhṇu Sahasranāma'', ''Shiva Sahasranāma'', ''Kālī Sahasranāma'', and ''Lalita Sahasranāma''. Every name carries the full power of God and can lead one to the highest truth. This inclusiveness is echoed across religions, as in Islam's ninety-nine or hundred names for Allah, highlighting a universal reverence for the divine name. The verse continues: ''niyamitaḥ smaraṇe na kālaha'' - God has not imposed restrictions on when we can remember or chant His name; it is free of any time -bound limitations. This immense grace (''etādṛśī tava kṛpā'') is bestowed freely, allowing us to access the divine name whenever we wish. Yet, ''he bhagavan mamāpi durdāivam īdṛśam iha ānurāgaha na ajani'' - “O Lord, how unfortunate I am! Even knowing these things, no devotion or love has arisen in my heart for any one of your names. What could be more unfortunate than this?” This is what Sri Ramakrishna also said: cultivate devotion to any name. ''Bhakti'' means devotion. If you think the path of knowledge is more suitable for you, follow that. But if you are very restless, then you perform ''Karma Yoga''. So He says, any one of these, but don't think these are only three. Any path is, if you believe in it, that by giving ''Bali'' (animal sacrifice) to God, I reach God then that is also possible. If by killing somebody I can reach God, that is also a path for God Realization. Now this may create problems as you may ask how can cruelty be a path towards God?

I can tell you a lot of stories, but Sri Krishna Bhagavān is the greatest example. In the Kurukshetra war (''yuddha''), how many people died? Eighteen lakhs of people. Who killed them? Did Arjuna kill them? Did Duryodhana kill them? Did Karna kill them? Did any one of them kill them? The Lord clearly says, ''Mayāivaite nihatāḥ pūrvam eva, nimitta-mātraṁ bhava savya-sāchin'' (Bhagavad Gītā 11:33): Long before you were born, Arjuna, long before all these people, including Bhishma and Drona, were born, all of them had been killed. By whom? By the Divine Lord. In the form of what? ''Kāla'' - ''Kālo'smi loka-kṣhaya-kṛit pravṛiddho''. Bhagavad Gītā (11:32) translates as: "I am Time (''Kāla''), the great destroyer of the world." Here, Lord Krishna speaks to Arjuna, revealing himself as the force of Time, which consumes and dissolves all things in the universe. So we have to understand; that's why I often repeat this - not because I forget, but because it needs to enter our minds. What is it? If someone is killed, the person who kills is not responsible. It was that person's fate -''Karma Phala -'' that he had to be killed. Who kills? ''Kāla''. ''Kāla'' kills him. Then what is this person's role? He is just an instrument. Then, will he not be punished? It depends. This is what ''Bhagavān'' is teaching Arjuna:

'''''Sukha-duḥkhe same kṛitvā lābhālābhau jayājayau'''''

'''''Tato yuddhāya yujyasva naivaṁ pāpam avāpsyasi'''''

'''- ''Bhagavad Gita (2:38)'''''

You consider everything as your duty: it is my duty to fight. I don't want to kill, and I don't want to refrain from killing. If this is my duty, I want to do it. If it is not my duty, I will never even look at that side. I have been put in that position where, at this moment, this is my duty. Therefore, Bhagavān tells Arjuna, ''sukha-duḥkhe same kṛitvā'', considering happiness and unhappiness, ''lābhālābhau jayājayau'', profit and loss, ''jaya'' and ''apajaya:'' victory and defeat, ''yudhaya yujyasva'', do this war. With this mental preparation, you will be prepared to discharge your duties; then, ''na evaṁ pāpam avāpsyasi'', you will not be beset with any sin. That means your progress towards God will grow. It applies to everybody. If a terrorist wants to kill, I will give you two points: a terrorist may think, "I am going to kill." The bomb may not go off, or somebody might discover the bomb beforehand and diffuse it, or they may be arrested; anything can happen. But supposing he is successful, he thinks, "I killed them." But there is fate involved.

One second before, fifty people were passing that way. They just crossed the path of danger. And one fellow, an old, innocent man, was also going, and suddenly the bomb exploded there. So, it is true, although it is hard to believe. That's why I have to repeat this hundreds of times. It was hard for Arjuna to believe that he is not killing these people. You see, what happens is, if they are already dead corpses - (there are no living corpses, do you think so? Many are living corpses; they had better be dead because they are worse than dead). So, all these people, if I don't kill them, you know they are already dead. I just discharge the arrows. Before they were dead and standing, and now they fall down and die. And people think, "Oh, Arjuna killed so many people!" That kind of pride should never enter. I am not the doer; I am not the enjoyer. That's why the second chapter of the Gītā again says:

'''''Ya enaṁ vetti hantāraṁ yaśh chainaṁ manyate hatam'''''

'''''Ubhau tau na vijānīto nāyaṁ hanti na hanyate '''''

'''- ''Bhagavad Gita (2:19)'''''

"One who thinks that the soul kills, and one who thinks of it as killed, are both ignorant. The soul neither kills not, nor can it be killed."

He who knows the ''Atman'', he who thinks he is killed, and he who thinks he is the killer—both of them do not know the truth: ''nāyaṁ hanti na hanyate''. This is one explanation. But why is this explanation necessary? Because we think this world is real. Then this explanation applies. Suppose you are watching a cinema, ''Mahabharata''. Arjuna was killing. Who was killing? One actor, N. T. Rama Rao, took the form of Arjuna, and he was discharging these arrows, ultimately killing Karna and so many others. Now, N. T. Rama Rao, in the name of Arjuna, receives all the name and fame. If he acted well, then many people pay money to watch. Why do you pay money? Can you employ somebody and say, "You kill that fellow, and I will watch"? Will you do it? You won't do it. In drama, you do it. Why? Because it's not real. ''Vedanta'' tells us that what you think of as this world, just like your dream, is the whole thing unreal. But don't apply it right now; you have to grow into that wisdom.

So, this is what he is saying in this hymn: Oh Lord, I know your name is great, and I know that any of your names, rather every name has tremendous power. I am saying this many times, and I am also convinced intellectually. I am not a hypocrite; I am stating this with conviction. But, unfortunately, the heart and the head seem to be at loggerheads. This is our greatest problem. We have to pray and acquire the ability to make the mind, speech, and actions one. Sri Ramakrishna defined this unity as truth.

So, the second word in the second verse is ''bhaga''. The word ''bhaga'' has many meanings. One of these meanings is God; ''bhaga'' means ''Bhagavān''. One who has ''bhaga'' is a ''Bhagavān''. One who has ''Dhana'' is a ''Dhanavān''. One who has ''Guṇas'' is called a ''Guṇavān''. What is this ''bhaga''? It consists of six excellent qualities according to the ''Viṣṇu Purāṇa''. What are they? ''Balam'', ''Yaśhaḥ'', ''Aiśhvarya'', ''Jñānam'', ''Śhrī'', and ''Vairāgya''. One who possesses all these qualities only he will attain to God. God is one who is an infinite repository of all these six wonderful qualities. What is the first one? ''Balam,'' tremendous strength. All our strength comes from His strength. ''Yaśhaḥ'' everybody knows something. In this world, everybody is known by somebody. I may not be known by the whole world, but at least a few of you, I hope, know me. So, even if a small insect is recognized by another insect, what am I driving at? This whole world consists of an infinite number of objects with an infinite number of knowers. Who knows all of them together? Only God. That is why He is ''Yaśhaḥ -'' His name and fame; He is known to everybody. So, He knows everybody, everything, and He is known by everybody. How do we understand that?

Everybody has these three things: existence, knowledge (consciousness), and bliss or at least one of these three things. The table has ''Sat'' - existence. ''Sat'', ''Cit'', and ''Ānanda'' are hidden. But every living creature, even a mosquito, has that much. It has existence; otherwise, it can't see us, and I can't see it. Existence is there. Existence is part of God. That means, even if one creature exists, that is the ''Yaśhaḥ'', that is the known. What does ''Yaśhaḥ'' mean? It means somebody knowing somebody, many people knowing somebody, the whole world knowing one being who is God. This is called ''Yaśhaḥ''. Then, ''Aiśhvarya''. ''Aiśhvarya'' means, usually, we associate it with money. However, ''Aiśhvarya'' is not money; ''Aiśhvarya'' is possession. Some can run, some can sing, some can talk, some can write, some can sleep, and some can eat. Different people have different expressions. All of them fall into this one quality called ''Aiśhvarya''. A beautiful lion, with its mane—how many people can have such a mane? So, you understand now, ''Aiśhvarya'' means some special possession that distinguishes a person, and that comes from God. The collective ''Aiśhvarya'' of me, you, and everybody is God's ''Aiśhvarya''.

''Jñānam''. ''Jñānam'' means ''Cit''. We are all aware; even a mosquito knows, "I am a mosquito." ''Śhrī''. ''Śhrī'' means happiness - ''Sat'', ''Cit'', ''Ānanda''. That is why ''Śhrī'' is always associated with ''Viṣhṇu''. People often think, “''Bhagyada Lakshmi Baramma'',” meaning they equate it with money. But what will you do with money if you have a stomach ache, headache, toothache, backache, or joint ache? What are you going to do with billions of dollars? The other fellows will enjoy it. This theme is prevalent in P.G. Wodehouse's books. If you have heard about P.G. Wodehouse, he makes fun of the upper classes. They have everything, but they can't eat, they can't digest, and they can't even think—brainless chaps. He has published a series of books; he is a very funny English writer. If you know, good; otherwise, ignore it. Next is ''Vairāgya''. The ultimate quality is ''Vairāgya''. What is ''Vairāgya''? If anybody possesses that tremendous dispassion, do you know what ''Vairāgya'' is? Discrimination is ''Viveka''. ''Viveka'' is followed by ''Vairāgya''. If this is bad, I must give it up. So, ''Vairāgya'' means intense attachment to the opposite. Now we are attached to the world, but when you withdraw that attachment from the world and direct it towards God, that is called ''Vairāgya''. If that doesn't happen, ''Vairāgya'' will not happen. You must have ''Rāga''; you can't have it in any other place. Either it will be on good (''Dharma''), or it will be on bad (''Adharma''). These are the beautiful six qualities: ''Balam'', ''Yaśhaḥ'', ''Aiśhvarya'', ''Jñānam'', ''Śhrī'', and ''Vairāgya''. He who possesses them in infinite quantity is called ''Bhagavān''. So, ''bhaga'' means ''Jñāna''. We are taking it. Whether it is devotion, whether it is ''Jñānam'', or whether it is ''Sevā Bhaja-Sevāyām -'' one definition from the ''Amara Kośa''. If you have devotion to somebody, will you serve that person or not? Or will you just sit there and keep saying, “I love you so much, I love you so much,” and then go to sleep? Really, devotion can be proved only by the service people do. Otherwise, it is just “''Mukha Stuti''” - lip talk, which everybody does. That is no good at all.

''Vaktroddhṛtopi hṛdi me na ca bhāti kiñcit.'' Any of these three are ''Suvipulam'', huge royal paths. ''Gacchanti alam'' - more than sufficient. Sufficient for what? To take us to God and to manifest our potential divinity. ''Gamanāya tattvam'' - to reach the goal. What is the truth? What is the goal? ''Tattvam'' means truth. To reach God, these are more than sufficient. I keep on saying this, but there is no response. Why? That is the power of ''Māyā''. Therefore, O Lord, this ''Māyā'' belongs to you. That means only you can control the ''Māyā''. I cannot control it. Who is saying this? ''Swami Dayatmananda'' is not saying this; rather, Lord Krishna himself is saying it in the ''Bhagavad Gītā'':

'''''Daivī hyeṣā guṇamayī mama māyā duratyayā |'''''

'''''Mām eva ye prapadyante māyām etām taranti te ||'''''

'''''- Bhagavad Gita (7:14)'''''

The Lord tells Arjuna, "This ''Māyā'', consisting of ''Guṇamayi'' (three ''Guṇas''), belongs to Me." Then how can I overcome it, or how can it withdraw from us? Only when I give command. "This is My boy, My child. You don't. You give Him. Endow Him with ''Vidya Māyā''." But to whom will God tell this? He will tell only ''māyām etām taranti te''—he who takes refuge in Me, worships Me, adores Me. ''Mām eva ye prapadyante'' - ''Prapadya'' or ''Prapatti''. You know Ramanuja’s ''Prapatti'' means ''Śharaṇāgati'' - only by taking refuge, i.e., ''Tasmāt tvameva śharaṇaṃ mama dīna-bandho''. So this is a beautiful verse which says a person may give thousands of lectures, but unless his heart responds to that, it is in vain. The modern disease is called love. People go on saying, “I love you, I love you.” How many times will he keep on saying this? Is there any response? There is no response. True love doesn't talk; it only manifests through action. So the moment Sri Ramakrishna got this understanding, immediately his time, energy, and mind were given only to the Divine Mother. He could not tolerate even one second's wastage of time. He used to run to the forest. Even Hriday, his nephew, could not find him. It took him a lot of courage to approach Sri Ramakrishna. You know the story. Just to remind us—one day he went at night and saw Sri Ramakrishna sitting completely naked, even without the sacred thread. So Hriday's query was, “Uncle, what are you doing?” and Sri Ramakrishna replied, “I am meditating upon Mother.” “Why did you take off the clothes and sacred thread?” He said, “Hriday, we should never feel that clothes... Do you know what cloth means? Cloth means body consciousness. A child doesn't have body consciousness. That is why he doesn't care whether I am male or I am female; that consciousness the child doesn't have. That is why we also don't mind. We just take the child as it is. So the cloth should not remind us that I am male or I am female. That is the most important thing. All problems come, so-called attractions come only because of the identification that I am male, you are female. I am female, you are male. So we are attracted to each other. That is why I have removed them.” Then what happens? When you remove clothes from everybody, what is the difference between male and female? Or even better, when you skin the body, who is male and who is female? When you skin five goats of different colours in the butcher shop, hanging, which is the black goat and which is the brown goat? Can you make a distinction? Absolutely not. And if you cut into pieces the meat, what is the difference between pig's meat and dog's meat? One Greek philosopher was seen by the Greek king roaming in the crematorium. The king asked, “Sir, what are you searching for here?” He said, “I am trying to find out what is the difference between the bones of a king and the bones of a dog. What is the difference?” There is no difference.

Anyway, I will tell you a small anecdote. In the middle ages, people believed very much in the mementos and relics of saints. Once, the king of England sent a ship to bring some relics from Spain. Spain is supposed to be full of these relics and full of saints. So that fellow went, collected, and was coming back. There was a shipwreck on the way. If he returned without bones, then his king would chop off his head. So he went out for a stroll, collected some bones of dogs, sealed them in a golden casket, and brought them back, saying, “These are the sacred relics of such a saint.” On a ceremonious day, with a huge celebration, it was installed. How many miracles have taken place in the name of that saint? Faith! Faith works like that. So that is the idea. Then:

'''''Tejas taranti tarasa tvayi tṛpta-tṛṣṇāḥ'''''

'''''Rāge kṛte ṛtapathe tvayi Rāmakṛṣṇe |'''''

'''''Martyāmṛtaṁ tava padaṁ maraṇormi-nāśaṁ'''''

'''''Tasmāt tvameva śaraṇaṁ mama dīnabandho ||3||'''''

To understand this third ''śloka'' (verse), we have to take advantage of the third line of the second verse, which we already discussed, translating to: “Even though I am saying all this, there is really no response (change) in my heart.” That line we have to take at the end of this one. This is the beauty of Sanskrit. So what is it? ''tvayi Rāmakṛṣṇe''—O Ramakrishna, ''Tejaha taranti tarasa''—''tarasa'' means very quickly. ''Taranti''—they cross over. Over what? ''Tejaḥ'' means ''Rajo Guṇa''. There are three ''Guṇas'': ''Tamo Guṇa'', ''Rajo Guṇa'', ''Sattva Guṇa''. One cannot reach ''Rajo Guṇa'' unless one subdues ''Tamo Guṇa''. So here is a person full of racing thoughts in the mind. But this fellow wants to become a devotee of God. So he is wondering, “How can I progress in my spiritual life?” This is our problem. When you sit for meditation, what happens? We know. I don't need to answer that. I can describe it in more than three lectures. So why is it? Because of ''Tejaḥ''. ''Tejaḥ'' means ''Rajo Guṇa''.

'''''Rajo rāgātmakaṁ viddhi tṛiṣhṇā-saṅga-samudbhavam'''''

'''''Tan nibadhnāti kaunteya karma-saṅgena dehinam'''''

'''''- Bhagavad Gita (14:7)'''''

''Rajo Guṇa'' creates a lot of desires, and desires make the mind terribly restless. There are people who quickly cross over this ''Rajo Guṇa''. Who are those people? ''tvayi Rāmakṛṣṇe tṛpta-tṛṣṇāḥ -'' all those desires have been completely quenched in Sri Ramakrishna. What does that mean? That means he has only one desire: the desire for Sri Ramakrishna. He doesn't want anything else. Do you want sweets? No. Do you want money? No. Do you want name and fame? No. Do you want to live a long time? No. Do you want friends and everything? No. I want only Sri Ramakrishna. So, ''tvayi tṛpta-tṛṣṇāḥ''. Here, ''tṛṣṇāḥ'' means desires. ''tvayi'' means - ''in you''. ''tṛpta'' means completely satisfied. If I get Ramakrishna, it means God here in this context. This does not refer only to Sri Ramakrishna’s incarnation but also to any God or any form of God. He who has directed all his desires only towards you, O Ramakrishna. And then he says - what is the proof that I only want Ramakrishna? What is the proof of love?

I'll give you a small story. It's a very, very important teaching. That's why I'm taking time. It’s nothing less than the ''Upanishads''. Holy Mother was at Udbodhan, Calcutta, and there was a family that used to come to visit her. They had a small child, a girl about two and a half to three years old. The moment the family visited Holy Mother, the moment this child beheld her, she would just run and sit on Holy Mother’s lap. And Holy Mother, of course, immediately gave her some sweets and other things to eat. That is the attraction, you know. One day, a lady came and said to me, “My son wants to see you.” I asked, “Is he missing chocolates very much? Do you think he really loves me? He wants to see Maharaj. Why? He gets chocolates.” As simple as that! He is very straight forward. We also experienced this in the Training Center. The South Indian ''Brahmacharis'' wanted to drink coffee, but there was no arrangement. So, one senior Swami, Hitanandaji, I don't know if you've heard of him, was a great soul. He used to make ''Nescafe'' coffee at 9:30 AM. So, as though by accident, we would pass by and say, “Maharaj, how are you?” “Oh, Ramdas, come, come, come. I was just going to have a cup of coffee.” (I knew the timing also.) “Come, come, have a cup.” “Maharaj, are you sure?” “Yes, no problem. Come.” So, he would sit me down, give me ''Sandesh'' (because he was also diabetic, so that was an added advantage), and first eat ''Sandesh'' and some fruits also, which they gave early in the morning in a leaf cup. Then, I would drink the coffee, make ''Pranams'' to him, and come out. He also knew. It’s not that he didn't know. He understood we were passing that way because we wanted some coffee. But he loved us, and we also loved him, so we went to him. Otherwise, we would never have gone to him. If any Swami got angry, we wouldn’t go. So, what is the test of love? The test of love is that it transforms our actions.

That's why I'm going to tell this story. This little girl would run straight to Holy Mother every time she visited. Once, it was time for Holy Mother to go to Jayrambati, her native place, for a few months. The family had come to bid her farewell, and as soon as the girl arrived, she ran to sit on Holy Mother's lap. The family then shared a concern: she had two brothers, and, as the only girl, she constantly pestered them for sweets. Holy Mother listened and reassured them, "Don’t worry, I know how to change her." She turned to the little girl and said, Darling, do you love me?” “Yes,” the girl replied. “How much do you love me?” The girl widened her eyes and stretched her arms as far as she could, saying, “This much!” Then, Holy Mother asked a very important question: “How do I know that you love me?” This is how great souls guide even young hearts. Of course, you and I may find it hard to understand, but the girl replied, “How can I show that I really love you?” Holy Mother said, “If you really love me, you’ll never pester your brothers for sweets. Will you do that?” The girl nodded. “Promise?” Holy Mother asked, and the girl replied with a firm “Promise.” Holy Mother blessed her, and then left for Jayrambati. After a few months, Holy Mother returned, and the family visited her again. As soon as the girl saw Holy Mother, she ran to her lap once more. Holy Mother asked the parents, “How has this girl been?” They smiled and shared, “Mother, since the day she promised you, she has never once asked her brothers for sweets. Now, the brothers are fighting over who will give her the most sweets!” This is the power of love. What is my point? Love means it should transform itself into action. So if anybody has tremendous love or desire for Sri Ramakrishna, then he must do something; he must please Sri Ramakrishna. How is Sri Ramakrishna going to be pleased? You follow what he asked you to do, then he will be pleased with you. Sri Ramakrishna says that a servant comes and starts praising you, saying, “Oh master, your face is beautiful, your nose is beautiful, your eyes are beautiful,” etc. Another servant quietly goes about doing his work and tends the garden, etc. Whom does the owner love really? Not the fellow who only talks, but he who really does the work, isn’t it?

So, that is what Swami Vivekananda is saying - ''Rāge kṛte ṛtapathe'' - those who develop tremendous attachment to you, ''Rāga''. ''Rāga'' means attachment, and from ''Rāga'' comes ''Anurāga''. Like in that bhajan - ''Anurāga Sri Hari - Janake eski kripa jagavathe sujana… Anurāga Sri Hari.'' If you don't have attachment, you will not develop love. What is love? Intense attachment towards God. That is why the first condition is to love something. It could be a house, wife, husband, money, etc. For people who loved anything in this world too much, there will come a time when the object cannot hold that intensity of love any longer, and there is only one way to go - out, and that is God. That's like conversion. Sudden conversion. Tulasidas, Bilvamangala, St. Augustin, etc. There are innumerable such people.

There is one side of Swamiji that very few people understand. If you quote the story of Laila and Majnu, people will laugh and say, “Oh, what is this Laila-Majnu? They were worldly people after all a man loving a woman, a woman loving a man.” But if you ask Swamiji, he says that if there is anyone who is going to go to God very quickly, it will be Laila and Majnu, because they have already developed the greatest quality of loving each other. You know that story? They were caught and given the punishment of being beheaded while looking at each other. So they were tied to two pillars facing each other, and the butchers came to chop off their heads. There was not the slightest pain, unhappiness, or suffering, because the moment they beheld each other’s faces, their love for each other had completely made them forget about their bodies. This is called true love. That is why Swamiji was appreciative of anyone with such intense love. Suppose Swamiji came across Hitler. Do you know what his opinion would have been? Listen carefully. He would have said, “If anybody goes to God, Hitler will go to God very quickly. Rāvaṇāsura will go to God very quickly. He went to God very quickly. We are still here. Kaṁsa has gone too, Śiśupāla has gone to God, Dantavakra has gone to God.” All this is because of intensity, tremendous intensity. That is what we are lacking, and that is what we are supposed to gain.

''Rāge kṛte'' - Those who develop intense attachment towards you. But “you” means what? A person, a body? No! ''Ṛtapathe'' means way, path. ''Ṛtam'' means truth. That is what Sri Ramakrishna's beautiful definition is: He who can combine thought, word, and action. Thought, speech, and action - that is called ''Satya''. You are the embodiment of ''Satya''. Sri Ramakrishna's father was an embodiment of ''Satya''. Sri Ramakrishna was an embodiment of ''Satya''. How many illustrations are there to prove this! Once he promised Shambhu Malik, “I will take something from you; I will come to your house,” and he forgot about it. He suddenly remembered his promise at midnight, took Rakhal, walked half a mile, and of course, the house was closed. He put his foot on the door sill and said, “I have come, I have come, I have come,” three times. That’s why he used to say, “Mother will never allow anybody who took refuge in her to deviate even one step from truthfulness.” This is what he is saying - ''ṛtapathe tvayi Rāmakṛṣṇe'' - that you, who are the embodiment of truth, if anybody takes refuge in you and develops tremendous attachment to you, they will not deviate from the path of truth. They will not deviate from you even by a millimetre. Such a wonderful truth Swami Vivekananda has given. Then he continues: if anybody really loves you, is satisfied only in you, and is following your footsteps, then what happens?

''Martyāmṛtaṁ tava padaṁ maraṇormi-nāśaṁ.'' ''Martyāmṛtaṁ'' - What are your lotus feet? ''Amṛtam'' for ''martyas''. ''Martya'' means ''Maraṇa Svabhāvaḥ Martya'' - he who is liable to die is a ''martya''. We are all liable to death. But if we develop attachment to God, Sri Ramakrishna, ''amṛtam'' - that attachment to Sri Ramakrishna makes us immortal. Then he is also saying: ''tava padaṁ'' - your lotus feet, ''Maraṇa Ūrmi Nāśam''. ''Nāśam'' means capable of destroying. What? ''Ūrmis.'' ''Ūrmi'' means waves. ''Maraṇa Ūrmi'' - the waves of death. What does “waves of death” mean? According to Vedanta philosophy, every life goes through six changes, and they are called ''Ṣhaḍūrmī'' - six waves. What are those? They are the ''Bhāva-vikāras'' which refers to the six modifications or natural stages of existence that every entity undergoes in the material world. These six changes, often called ''Ṣaḍ-bhāva-vikāras'', illustrate the life cycle of physical forms and are expressed as: ''Asti (existence), Jāyate (birth), Vardhate (growth), Vipariṇamate (change), Apakṣīyate (decay), Vinaśyati (death).'' First is birth, followed by existence or confirmation. What is confirmation? It is the survival of the foetus, called confirmation. So, the whole life is nothing but moving from one wave to the other, the six waves. And these are the six waves. If anybody follows Ramakrishna, then they will be able to cross over them. But even though I am saying all this, I am not able to do it. I am not able to develop attachment to you, O Lord. ''Tasmāt tvameva śaraṇaṁ mama dīnabandho'': Therefore, O Lord, you have to take charge of me. You have to give me that love for you. If a mother doesn't love the child, the child can never learn how to love. That is why parents are given that quality so that they automatically love their children.

I will end this talk with a beautiful story. It is mentioned in the ''Gospel of Sri Ramakrishna''. Once, Sri Ramakrishna was talking with M and asked him, “Do you get dreams sometimes?” M said, “Yes, I had a dream a few days ago.” Sri Ramakrishna asked, “Tell me, what type of dream did you have?” Why was Sri Ramakrishna asking? Because, through dreams, we can sometimes understand people’s tendencies. Suppose somebody tells you, “I went to a bank, to this ATM, and I wanted to withdraw twenty rupees. Suddenly, twenty thousand rupees just appeared.” Recently, something like this happened somewhere. Someone went to withdraw some money, maybe just two thousand or three thousand but out came ninety-five thousand! Machines can also make mistakes, or maybe someone tampered with the machine. I don't know the exact reason. If a man says, “I saw a beautiful woman in a dream,” what does that mean? He is harbouring a desire. So, M replied, “I was at the shore of an ocean, and many of us were there. There were boats. Many of us wanted to get into the boats to go to the other side of the sea. Then, suddenly, a big storm arose, and no boat was willing to undertake the journey. I was very anxious and thought, ‘How can I cross? I really need to go to the other side.’ Then, suddenly, I saw an old Brahmin walking over the water. His feet were slightly submerged. I asked, ‘Sir, where are you going?’ to which he replied, ‘I am going to Bhavanipur.’” In Calcutta, there is a place called Bhavanipur, but here, in this context, Bhavanipur means the city of the Divine Mother, Bhavani's place - that is, going beyond ''māyā''. “Oh, I also wanted to go. No boat is available. How are you able to walk? Can I follow you?” He said, “No, you can't follow me. I am in a hurry. I have to go very quickly. But take note of the direction I am walking. Beneath the water, there is a huge bridge. So, take note of where I started and the path I am following. If you follow my footsteps, you too will very soon reach Bhavanipur.” With that, the dream broke. Ramakrishna said, “My hair is standing on end listening to your dream. Oh, please get initiated by a Guru quickly.”

Now, this is what you have to do. ''Martyāmṛtaṁ tava padaṁ maraṇormi-nāśaṁ''. This whole world is ''Saṁsāra Sāgara''. The feet of the Guru are the bridge. So, develop devotion to the lotus feet of the Guru. And slowly, you walk. Observe how I am going and follow me. That means, observe the Guru's life, what he taught you, and how he lived. You follow that path, and in the course of time, you will also reach. No boat is ever going to take you, because the ''Samudra'' is always full of huge waves. It is not going to calm down. Therefore, Oh Ramakrishna, those who are completely satisfied in you, those who derive their greatest joy in you, those who are tremendously attached to you, O Ramakrishna, and those who love to walk the path you walked. Sri Ramakrishna did not teach one thing and behave in another way. Whatever he himself practiced first, he later taught. So, with this, you follow ''Martyāmṛtaṁ tava padaṁ'' your lotus feet - by following and imitating your footsteps.

Then, ''Martya'' i.e. a human being, will become ''Amṛta''. Your lotus feet are capable of bestowing immortality on all of us. I am saying all of this; I understand it also intellectually, but I have not developed that ''Tṛṣṇā'' (desire or yearning) for you. I don't have ''Tṛṣṇā'' for you means I don't have ''Tṛṣṇā'' for Truth. I don't have ''Tṛṣṇā'' for Truth means I don't have any desire to follow the path of Truth. I rather follow the path of this world. But what I understand is, my mind feels that it is right; I should come to you. But my feet are being dragged in the opposite direction by ''Māyā''. Therefore, oh Lord, I take refuge in you; out of your grace, grant me that power and that devotion. ''Tasmāt tvameva śaraṇaṁ mama dīnabandho.''

'''''Oṃ jananīm sāradām devīm rāmakṛṣṇam jagadgurum |'''''

'''''Pādapadme tayoḥ śritvā praṇamāmi muhurmuhuhu ||'''''

[[Category:Om Hrim Ritam]]

Om Hrim Ritam Lecture 03 on 08 September 2019

2024-10-22T08:36:55Z

Pooniam: Corrected punctuation, grammar and clarity

== Full Transcript (Corrected) ==
'''ॐ'''

'''जननीम् सारदाम् देविम् रामकृष्णं जगद्गुरुम् ।'''

'''पादपद्मे तयोः श्रित्वा प्रणमामि मुहरमुहुहु ।।'''

'''''Oṃ jananīm sāradām devīm rāmakṛṣṇam jagadgurum |'''''

'''''pādapadme tayoḥ śritvā praṇamāmi muhurmuhuhu ||'''''

We are discussing the second hymn composed by Swami Vivekananda. As I mentioned, this hymn was composed because Swami Vivekananda had the vision of Sri Ramakrishna in the form of a Mantra.Before we proceed further, a very important point is—so, we have got eyes. In some people, the eyes become very important ''Indriyas''. For some people, the ears become very important. Now, people have recognized that those who have got the ears as important are very prominent. They can remember, they can hear better, and they can become better musicians. Hence, they can distinguish sounds better, etc. Those people who have got eyes as prominent can become very good painters; they can distinguish different colors, etc. So, even though these are physical things, when a person, a ''Sādhaka'', has an experience of God, that experience also depends upon these. This experience itself is beyond the five sense organs, but when the remembrance comes, they say—"I heard God's voice" or "I had a vision of God." For most of us, it is the eyes that are prominent. That's why we say—"I saw a light, I saw a particular form of God," etc. But if the ears are prominent, then they hear. The important point here is: what does a form or a sound really represent? It has got nothing to do with form. It gives knowledge. For instance, I can close my eyes, and I can feel you. But what do I get? Knowledge. Whether I'm seeing you or feeling you, I get knowledge. Suppose a tiger roars. What do I get? I gain the knowledge that there is a tiger. The purpose of all the five sense organs is to obtain knowledge. That is important. So, when Swami Vivekananda had a vision of Thakur beckoning him like that, or when he had the vision of Sri Ramakrishna in the form of 12 letters or sounds, the point is he knew that this is Sri Ramakrishna. So, anyway, different ''sādhakas'' have different types of experiences based upon their physiological faculty importance. That is the difference between artists, painters, as well as musicians.

Some people can remember faces very well, but when you ask them their name, they can't remember. Some people remember names by hearing the sounds. The moment the phone is answered, they can identify the person at the other end just by hearing their voice. We can also distinguish between one’s dog barking and another’s dog barking. So, whether it is sound or sight is not important. What is important is the knowledge that we get from it.

Look how Sri Ramakrishna is being described here - ''Oṃ Hrīṁ Ritām Tvam Acalaḥ'' - So the first verse of the hymn ''Oṃ Hrīṁ Ritām'' we have discussed extensively. ''Oṃ'' is the representation of ''Parabrahma'' – the highest reality. It has nothing to do with the shape or the size, whether you write it in different styles or you write it in Telugu, Kannada, or Hindi. That's not important. What it conveys is important. Language is of two types: spoken language and written language. It has only one purpose. When I'm reading something, is it spoken or is it written? Both. The writing makes me feel like I'm hearing the author speaking to me. In either case, what we should not forget is that it represents knowledge; some knowledge is coming here. So ''Oṃkāra'', in whatever language you write or however you pronounce it, represents the Divine Lord.

And God has two aspects: the impersonal and personal – ''Nirguṇa Brahman'' and ''Saguṇa Brahman'' respectively. ''Nirguṇa Brahman'' cannot be described. It cannot even be thought about, because a thought means a particular knowledge about any particular object. For example, the thought of a chair; the thought of a table. There is a distinction between the thought of the chair and the thought of the table. Then you understand, this is a different object, that is a different object, and this is good, or not so good. That ability to look at infinity in a finite manner – finite manner means distinguishing one from the other – is called ''Saguṇa Brahman''. ''Nirguṇa'' means there is no distinction. Suppose you see a lake, do you distinguish the left side of the water, the right side of the water, back water, front water, above water, below water? You cannot distinguish water. But if there is some dirt, etc., then you say dirty water, sweet water, salt water – but that is not about water.

Do you see? When we say sweet water, we are not talking about water; we are talking about sweet, about two separate objects, and that is why we are using two separate words. You can even make three separate words: sweet, very tasty, water. But again, you are distinguishing – what is sweet, what is tasty – and everybody doesn't feel it. But what is my point? My point is that the impersonal cannot be described. Description means division. Description means there must be at least two objects to describe. If there is only one object, you cannot describe it. Why? When we say one object, I don't mean I am there and one object is there. It means oneness. There is no "I," there is no "you," there is no "it." So that is what is symbolically represented by ''Oṃ''.

Does it really represent the impersonal God? No. But we have to go through the door called ''Saguṇa Brahman''. When we go beyond ''Saguṇa Brahman'', what remains is ''Nirguṇa Brahman''. That is why the last idea in a great spiritual aspirant’s mind is called ''Brahma-ākāra Vṛtti''. It is a ''vṛtti'', a thought, because you are thinking about God. But your mind has become so pure, as if the mirror is so clean that there is no difference between the person and the reflection, as it were. Only ''Saguṇa Brahman'' can be described. But nobody can experience ''Nirguṇa Brahman'' unless they get out of the door called ''Saguṇa Brahman''. That is why ''Oṃkāra'' is described as both representing ''Nirguṇa Brahman'' as well as ''Saguṇa Brahman''.

Now, we have to distinguish it. I discussed about it already in my past class. ''Aa'' (ā), ''Oo'' (ū), and ''Mm'' (m̐) – ''Āūm̐''. The last syllable ''Mm, the'' ''Makāra'' is divided into two parts. The latter part of “Ommm” which is “mmm” represents ''Nirguṇa'' ''Brahman''. ''Oṃ'' represents ''Saguṇa Brahman''. Why is it so? Because, I hope you remember what we discussed that the whole world consists of innumerable objects. Every object has a name and every name has to come through sounds. That sound box it begins with ''Aa'' and ends with ''Mm'' (m̐). You cannot pronounce the word ‘Rama’ without touching the lips. The lips have to touch in order to pronounce ''Mm''. You cannot utter ''Mm'' without touching the lips. In fact, this is called ''Oṣṭhya'' (labial). ''Oṣṭhya'' means lip. It is sounded at the lips with no action by the tongue. ''Pa, Fa, Ba, Bha, Ma'' The lips are very necessary. That's why some people they have problem articulating certain words. Then they cannot pronounce these words. Anyway, what is most important for us is that this whole universe consists of many objects. Every object has a particular name and every name is to be expressed through a sound. All sounds have to pass through from ''Akāra'' to ''Makāra'' i.e, from the throat to the lips.

And what is that particular sound which covers everything from the throat to the lips?

If I say Aa (ā), it covers only the throat part (guttural); if I say Oo (ū), it covers only the hard palate at the roof of the mouth (palatal); and if I say Mm (m̐), it covers only the lips (labial). So, if I say Āūm̐—Aa (ā), Oo (ū), and Mm (m̐)—it contains every sound possible, just as a dictionary contains the names of everything in this universe. The English dictionary consists of 26 alphabets only, and within these 26 letters everything from ''Saguṇa Brahman'' to ''Nirguṇa Brahman'' is contained. Both are contained within these 26 letters. The whole of Encyclopaedia Britannica is contained within these 26 letters. It is a combination of 26 letters. ''Oṃ'' is the only symbol in this world which represents every object in this world because it covers from A to Z or from ''Akāra'' to ''Kṣhakāra'' in Sanskrit. In Sanskrit, it ends with ''Kṣha''. It begins with Aa and ends with Kṣha. य [ya] र [ra] ल [la] व [va] श [sha] ष [shha] स [sa] ह [ha] क्ष [kṣha]. ''Kṣha'' is not a particular letter. It is Ka + Sha, which is Kṣha. The sound when it strikes this part (throat) is Aa (ā), and the sound we hear when it travels further and strikes the hard palate at the roof of the mouth is Oo (ū). Aa (ā) + Oo (ū) becomes Āū, and when it comes here to the lips, it becomes ''Āūm̐''.

Sanskrit vowels when they combine: a plus a is Ā (ā); a plus e becomes Ī (ī); a plus i becomes Ai, and so on. It ends with ''Anusvāra''—aṁ (अं)—which is represented by a dot (''bindu'') above the letter (ं) and ''Visarga''—aha/aḥ (अः)—which is represented by two dots (colon-like symbol) to the right of a letter (ः). So now you understand ''Oṃ''. In this whole world, there is not another word, so far as we know, that is pronounced completely from the throat to the lips. They have specialized in it. It is not one particular syllable. A is one. K, you don't—these consonants—you don't say Ka. K plus A is Ka. K plus E is Ki. We write when we are learning the alphabet. The point is, there is a special word, specially used in many languages, especially in the Sanskrit language. It is called ''Kṣa''. The letter "Kṣa" (क्ष) in Sanskrit is a conjunct consonant, formed by combining two distinct consonants: क (Ka) and ष (Ṣa). When combined, they create the conjunct letter क्ष (Kṣa). That's why they have created one special letter. It is not one syllable; it is a combination of syllables. So fifty-two syllables are there, and Kṣa is one of them.

But the important point is why ''Oṃ'' represents everything. That's what Swami Vivekananda understood: Sri Ramakrishna as ''Parabrahma''. He is also ''Saguṇa Brahman''. There was an incident—one day Sri Ramakrishna was talking with Swamiji (Swami Vivekananda) and described how this ''Jagat'' (universe) has come into existence. Afterwards, he asked Swami Vivekananda, "Did you hear what I said? What did you hear?" Swamiji replied, "Everything has come from you." From the body-mind, everything cannot come; only from pure consciousness does everything arise.

Anyway, that is ''Oṃ''. When ''Oṃ'' becomes grossified, how does it happen? By combining with ''Māyā''. ''Brahman'' plus ''Māyā''. ''Māyā'' means ''Shakti''. ''Shakti'' is the interactive agent, like pure milk. If you put a little bit of yogurt in milk, immediately it changes its nature—what does it become? Yogurt. So, if you compare ''Parabrahma'' to milk, then ''Māyā Shakti'' is that which curdles it. Where does that ''Māyā'' come from? How does it become ''Māyā''? It is inherent in it—it cannot come from outside because, besides ''Brahman'', there is nothing else. Therefore, ''Māyā'' is always there. Unmanifested ''Brahman'' is ''Nirguṇa Brahman'' and manifested ''Brahman'' is ''Saguṇa Brahman''.

Anyway, these are difficult concepts to understand. Otherwise, you will blow away all ''Advaita'' philosophy. Swami Vivekananda used to tell a joke: you know, the Christian Bible starts with the Act of Creation. So, first, God created Adam and Eve—like that story goes. First, God created man and woman, like a potter creates pots out of clay. He first makes them and then puts them on the fence for drying. Then one fellow who was listening asked, "Padre, I don't understand you. You said first God created man and woman, but now you're saying He put man and woman on a fence. Which was created first—the fence or the man and woman?" The fellow had no reply. He said, "Jones, one more question like that and you’ll smash all theology." So, don't ask where ''Māyā'' has come from. ''Māyā'' has come from ''Brahman'' only. ''Brahman'', when manifested, is called ''Īśvara''. ''Īśvara'' is "married" ''Brahman'', as ''Saguṇa Brahman'', and that's why all the problems come—birth, ''Sṛṣṭi'' (creation), ''Sthiti'' (sustenance), and ''Laya'' (dissolution). "Unmarried" ''Brahman'' is called ''Parabrahman''. ''Viśvaṁ darpaṇa-dṛśya-nagarī-tulyam nijāntargatam''—here we are not talking about ''Nirguṇa Brahman'', we are talking about ''Saguṇa Brahman'' because our mind is like the mirror that reflects absolute truth.They discovered this many years ago. Our illusion is that "I am seeing you, you are there." That is an illusion. I am not seeing you. The eyes and ears have brought some information, and that information is presented to the mind. I am looking at you through the mind. That's why, if you don't have the mind, you don’t see me, even if I’m sitting in front of you. You don’t see me, I don’t see you. You don’t exist, I don’t exist. This is the simple truth. This is psychology. Now psychology has discovered that nobody sees anything outside—we see everything only inside. Hope you understand now.

So this ''Saguṇa Brahman'' is represented by ''Hrīṁ''. ''Hrīṁ'' is the ''Bīja Mantra'' for ''Śakti''. ''Māyā'' is called ''Śakti-Svarūpiṇī'' because it engages in activity. ''Brahman'' without activity is ''Nirguṇa''—impersonal. ''Brahman'' with activity is ''Saguṇa Brahman''. So, what is this activity? It is ''Sṛṣṭi'' (creation), ''Sthiti'' (sustenance), and ''Laya'' (dissolution). Every activity we do consists of these three processes.

See, my hand is here; somehow, I felt the desire to lift it. There is a beginning, there is a progress, and there is an end. Everything, if you analyse, follows this process. For instance, you start breathing in, keep it there, and then breathe out. Every single act has a beginning, has progress, and has an end. That is why it is called ''Deśha'', ''Kāla'', and ''Nimitta''. Let me dwell upon it because it is such a wonderful concept. Any activity can be done only if there is space. If somebody ties me up, tying up my hands, I cannot move them. Why? Because there is no space. I need space to move up and down. A beginning of any activity, the progress of that activity, and the ending requires ''Deśha'' and ''Kāla''. This was the greatest discovery of Einstein: time and space are two aspects of the same reality.

Now, we add one third element. What is it called? ''Nimitta''. ''Nimitta'' means a cause. So, why do you feel that you have to lift your hand? Nobody lifts their hands or moves anything without any reason. Why do you breathe? There is a reason: because you have to survive. Why do you lift your hand? Maybe a mosquito is biting, and you want to drive it away. So, every activity has a purpose, regardless of whether it is for a right purpose or for a wrong purpose. Every activity can be done only with the help of energy, and every activity requires ''Deśha'' and ''Kāla''—time and space. So, the whole mind is nothing but ''Deśha'', ''Kāla'', and ''Nimitta''. The whole body comes out of the mind. Therefore, the body also represents the mind, and therefore, the body also has to go through ''Deśha'', ''Kāla'', and ''Nimitta''—time, space, and causation. All these things require energy. That energy is called ''Hrīṁ''—''Śakti'' or the ''Bīja Mantra''. That ''Nirguṇa Brahman'', which is represented by ''Oṃkāra'', becomes ''Saguṇa Brahman'' represented by ''Hrīṁ''. This ''Śakti'' must have a purpose; so, the purpose can be twofold: ''Dharma'' and ''Adharma''. ''Dharma'' gives the result which we are seeking, and ''Adharma'' gives the opposite. Let us say you want to go down. So, you start from here and go through the door that leads to the staircase. This is called ''Dharma''. Now, you may also choose to jump out of the window, which is a faster way. That is called ''Adharma''.

So in ''Oṃ Hṛim Ritām'', ''Hṛim'' degenerated and properly regulated is called ''Ritām''. ''Ritām'' means cosmic order or moral order—''Dharma''. And then, everything has its nature. That is also called ''Ritām''. A mango seed will become a mango tree. A mango tree yields only mangoes. This is called ''Ritām''. It is what is called inevitable. You cannot do otherwise because that is what it is made for. So, ultimately, according to Vedanta, the ''Ritām'' within us—what is that ''Ritām''? Each soul is potentially divine. There is no other way. You might try to go here and there; that is also progress. If you go back, that is also part of the progress. How can it be progress? [[File:Swami Abedanandaji.jpg|alt=Swami Abedanandaji|thumb|Swami Abedanandaji]]Swami Abhedanandaji explained it beautifully. I will dwell on this in two points. The first point he explains is that a man is walking and suddenly comes across a small stream that is about five to six feet wide. Now, while walking, you cannot jump five or six feet. So, what did he do? He went back about ten feet, started running, and when he came to this stream, he jumped and cleared the stream. And that is what you see in Olympic Games, in events such as pole vaulting, long jump, etc. What do they do? There is a point from where they start running and they go on increasing the speed. When they reach a point beyond which they can't put their foot (otherwise it is foul), from that point, they jump into the sand. In pole vaulting, they do similarly. Now, this man saw this stream; he went back, came running, and cleared the stream in one jump. Now, is it progress or is it regress? Going back is part of the progress. This is the important point you have to understand.

So, this is the second point I wanted to make. A man is eating wrongly. Then, you see, he got some disease. Is it progress or is it regress? It is a part of the progress because he learned his lesson. If he learned his lesson, he will never again eat the wrong food. He will safeguard himself forever. So, this is how every failure is a stepping stone to success. That's why Swamiji says there is nothing called failure. Are we learning our lessons? This is how evolution is going. There is no such thing as a mistake. That's why Swamiji went to the extent of saying that there is no sinner. Every sin is something to be learned from. Now, you may think this is stretching Vedanta too much, but it's not too much. There is no sinner in a sense. For example, somebody murders someone. According to our theory of ''Karmaphala'', was the fellow who has been murdered destined to be murdered or not? Then why is that fellow who committed the crime called a murderer? You deserved it; that's why you got it. Then I must be given a reward, isn't it? I will be given a reward if I consider myself as an instrument. I will be punished. Suppose I send you some nice sweets through a servant or one of our devotees, and the devotee, without mentioning my name, gives it to you. Then you think, “Oh, I am so grateful to you.” The fellow never mentioned my particular name. Is that a right thing or a wrong thing? It is God who has made us instruments, and each one of us is an instrument for exhausting each other's karma. But if we become egotistic, then there is a problem. That's why Sri Ramakrishna says ego is the only enemy; there is no other enemy. Ego, egotism is the only enemy. So, in fun, he used to say a man went and questioned Sri Ramakrishna, “When do I see God?” Sri Ramakrishna said, “When you die, you see God.” This fellow said, “If I die, who is going to see God?” Sri Ramakrishna meant, when your “I” dies or the ego dies, then alone will you know that you are not the body-mind, and that you are God Himself. This is called the death of the ego. Otherwise, even if you commit suicide, death will not come.

I am extending my imagination here. Suppose two fellows committed suicide and they met in the other world. One fellow is saying, "Stupid fellow, you are really a stupid fellow." The other fellow said, "Why?" He said, "You know, had you followed my method, you would have died instantaneously without pain, but you did not know and never took my advice. That is why after a long struggle, somehow you died." You follow? What is the easiest way to die? I'm not encouraging you. What is the easiest way to die, you know? This is from my personal experience—the Tuesday before I had my surgery. They were very nice people and said, "Swamiji, now you will get some nice smell, and that ammonia is a beautifully smelling ammonia." Then I remembered Holy Mother for two breaths or so—actually, I don't remember even that—and I was out of consciousness. Only after four hours or so did I come back to my conscious state. Is this not the best way to go? If they had given a stronger dosage, I would have found myself on the other side, is it not? There's another way. If somebody presses on the vagal nerve on the neck, they can die. It is as simple as that. And there is a more torturous way also: take a knife and kill the Japanese way—the Harakiri method. You know, they stab the knife into the abdomen to disembowel. They take a sword, wrap it in cloth, and then do it. This is called Harakiri in Japanese culture.

So, ''Ritām'' is a moral order, a cosmic order. What is the cosmic order? Everything has its own nature, and everything follows its own nature from birth to death. This is the most wonderful thing we have to understand. Each one of us has to grow in our own nature, slowly purify ourselves and grow, and we have to find out: What is the best way for me? What is my nature? What is my liability? What are my assets? Find that out and grow along in your own line of growth. It could be through ''Karma Yoga'', ''Bhakti Yoga'', ''Rāja Yoga'', or through ''Jñāna Yoga''. Yoga is common, but find out which faculty is there. That is what is indicated here by the word ''Ritām''.

The next epithet: Sri Ramakrishna is ''Oṃ''. Sri Ramakrishna is also ''Nirguṇa Brahman''. Sri Ramakrishna is ''Hṛim''. Sri Ramakrishna is the ''Saguṇa Brahman''. Sri Ramakrishna is the cosmic moral order. Even if people don't believe in God, they have to believe in a moral order. Even if they don't believe in killing other people, they have their own concept of moral order. If I eat this food, this quantity, at this time, my health will be better. Everybody knows that. Even an animal knows; a mosquito knows. How do you know a mosquito knows? Because if you let it drink your blood, it won't go on drinking for 24 hours. It knows it will cause indigestion and might also lead to its death. That's why, as soon as the stomach is full, it falls. Even a ''Jonk'' (Hindi word for leech) knows. In some places, leeches can only drink as much as they swell. After that, they fall off by themselves. And they are very clever; you will not know anything. Painlessly, that's why it is called leeching.

Therefore, Sri Ramakrishna is ''Ritām''. Then he says, ''Tvam Acalaḥ''. Sri Ramakrishna's nature is ''Acalaḥ''. Now, the beauty of this ''stotram'' is that whatever epithets are given for Sri Ramakrishna apply to each one of us in our true nature. Because we are none else but ''Brahman'' in the form of name and form. Then the term ''Guṇajit'' follows. Sri Ramakrishna is the conqueror of ''Guṇas''. Why is it said that the whole universe is made up of ''Guṇas''? ''Prakṛti'' consists of ''Sattva'', ''Rajas'', and ''Tamas''. What is it that binds this universe? These three ''Guṇas''. ''Tamo Guṇa'' is the lowest organism, ''Rajo Guṇa'' is the in-between, and ''Sattva Guṇa'' represents those who know about God. In between, there are infinite variations. Every creature's body is a representation of these three qualities, which correspond to three levels of knowledge. The person who thinks, “I am the body,” is represented by ''Tamas''. The creature who knows, “I am both the body and mind,” is represented by ''Rajas''. And the creature who knows, “I am pure Sattva,” is represented by ''Sattva Guṇa'', knowledge, or pure mind. This pure mind is called ''Brāhmaṇa''. A ''Sattva Guṇa'' representative is called ''Brāhmaṇa'', while a human being with a combination of ''Sattva'' and ''Rajo Guṇa'' is called ''Kṣatriya''. In that case, ''Sattva Guṇa'' is less, and ''Rajo Guṇa'' is predominant. The individual dominated by ''Rajo Guṇa'', but with more ''Tamas'' than ''Sattva'', is called ''Vaiśhya''. Lastly, the person dominated by ''Tamo Guṇa'', with more ''Rajo Guṇa'' and less ''Sattva Guṇa'', is called ''Śhūdra''. This classification has nothing to do with birth or other factors. Therefore, every human being and every creature is represented by these three ''Guṇas''. Now, it is the three ''Guṇas'' that bind us.

The word ''Guṇa'' has two meanings. One meaning, which we know, is quality. The other meaning is that which binds; it is a rope. ''Guṇa'' means rope, and rope signifies that which binds. Now, Sri Ramakrishna has been given the epithet ''Guṇajit'', which means he is a conqueror of ''Guṇas''. This means he is the master of ''Guṇas'', and therefore, he can assume any ''Guṇa'' or any combination of ''Guṇas'' he likes. When he is in pure ''Samadhi'', what is the ''Guṇa''? Pure ''Sattva''. When he is teaching, it is ''Sattva Guṇa'' expressed through ''Rajo Guṇa''. It’s funny, you know; there was a very learned Swami, but I won't name him. His voice is just like a whisper—very soft. He would say, “The lion of Vedanta roars” in an undertone that hardly anybody could hear. When Sri Ramakrishna teaches, every single syllable is heard by everybody, crystal clear, and penetrates their thick skins. That is what is called ''Sattva Guṇa'' expressed through ''Rajo Guṇa''. So, he is a conqueror; he can also assume ''Tamo Guṇa''. What is ''Tamo Guṇa''? It is when he gets angry. Take, for example, sage Durvasa. Which ''Guṇa'' is he expressing? ''Tamo Guṇa'', because he is supposed to be a very angry person. Anger, ''Kāma'', and ''Krodha'' are called ''Tamo Guṇas''. So, how can a great ''Ṛiṣhi'' be a creature of anger? No, it is God who is working through him for the welfare of beings.

I'm just giving an example. Let us say you see through the window, five, six people are holding one fellow, and one fellow with a cloth around his hand takes a saw, and he is cutting that fellow's legs. What would be your opinion about that fellow who is cutting? That he is a demon, hurting the other fellow. But we don't know that he is a surgeon, and that is the best he could do under those circumstances because there was no anaesthesia available at that time. They had to hold him and do the job. If they don't operate he will die. He is trying to save his life by removing the gangrenous affected part of the body under those circumstances. Now, what work is he doing? That’s ''Tamo Guṇa''. But is this ''Tamo Guṇa'' good or evil? You see, ''Tamo Guṇa'' can also be very good. Sri Ramakrishna expresses this in his own inimitable language. There are three types of physicians. Who is the first-class physician? The third-class physician prescribes medication and says, “My good man, you take this medicine, and you will be okay,” and then goes away. The second-class physician spends more time with the patient and asks him every day, “Are you taking the medication?”—pestering him to take it because it will do him good. But what does the first-class doctor do if the patient doesn't listen? He will sit on the patient's chest, catch hold of him, and then push the medicine down his throat. When you look at him, it may appear as though he is a ''Tamasik'' fellow, but actually, he is a ''Sattvik'' because he forces the patient to take the medication for the patient’s welfare. This illustrates how even actions that seem aggressive or harsh can ultimately serve a greater purpose, aligning with the idea that all ''Guṇas'', including ''Tamo Guṇa'', can be utilized for the benefit of others when guided by the right intention.

''Tamas'' of the ''Śhūdra'' is really the lowest expression, but ''Tamas'' of the ''Jñānī'' is the highest expression. Yes, that is why it is said that every baby is a Kumbhakarna. Kumbhakarna knows only two things. Especially in Bengali, that's why I call him a Bengali. You know why? There is a saying in Bengali, काजेर मद्दे दूई, खायार शुई. There are only two activities in the whole life: eat and sleep. So, that's why every baby represents ''Tamo Guṇa'': eat and sleep. But that is the best thing that can happen for the baby. When the same baby grows up into youth, he becomes Ravanasura. A man is running after a woman; a woman is running away from a man, now and then looking to see whether that fellow is following or not. Is it called running away? She wants him to come; this is called ''Rajo Guṇa''. And when all teeth are lost, he becomes a ''Vedānti''. Which ''guṇa'' is that? ''Sattva Guṇa''. Sometimes it is forced ''Sattva Guṇa''. Every patient is observing ''Ekādaśī Vrata'', isn't it?

Sri Ramakrishna is the conqueror of the ''Guṇas'' implying that he is the master. That means he can assume any of the ''Guṇas - Sattva, Rajas,''or ''Tamas'' according to the need. He can get angry, he can scold, he can beat also. So ''Guṇedyāḥ -'' here first meaning of ''Guṇajit'' means he is a conqueror, master of ''Sattva, Rajas'' and ''Tamas''. The second meaning of the word ''Guṇa'' means beautiful qualities, wonderful spiritual qualities such as – ''Bhakti, Jñāna, Viveka, Vairāgya, Dhyāna, Ekāgratā, Kṣhamā, Tejas'', all the wonderful qualities described in the ''Bhagavad Gītā'' and other ''Upaniṣads,'' all the most marvellous qualities we can find in any human being in this world, are all gathered in one personality. So that is the meaning of ''Guṇedyāḥ -''it means adorned with best qualities.

So, the hymn says, “O Lord, you are ''Saguṇa Brahman'', and you are ''Nirguṇa Brahman''. You are the moral order and ''Tvam Acalaḥ''.” I provided a meaning following Parasharabhatta: ''Acalaḥ'' means the divinity will never become non-divine, however much it is covered. ''Acalaḥ'' means immutable, and immutable means changeless. Many times, we are also immutable. If someone tells us, “Baba, go on thinking a little,” there is no change in us. In the second week, we are advised to do the same, and they tell us, “Baba, go on thinking a little,” but still we remain unchangeable. ''Acalaḥ'', or ‘Unchangeable,’ mentioned in this hymn is not in that sense. Unchangeable means that the infinite cannot be changed. The other meaning I provided was that once a devotee surrenders himself to the Lord, the Lord catches hold of his hand and says, “You may try to leave me, but I am not going to leave you.” Sri Rama gave that ''abhaya'' (fearlessness) to ''Vibhishana''. When ''Vibhishana'' surrendered, he said, “Once any devotee says to me, ‘O Rama, I belong to you,’ I will never leave that person. He may try to run away, but I will not leave him.” That is how ''Parashara'' interprets the word ''Acalaḥ''. This is what you are.

'''''Naktam-divam, sakaruṇam, tava pāda padmam'''''

'''''Moham-kaṣam, bahu-kṛtam, na bhaje yatō'ham'''''

What is my condition? ''Naktam-divam''. ''Naktam'' means night. ''Divam'' means daytime. ''Sakaruṇam'' means with great humility, pity upon myself—tava pāda padmam, your lotus feet. What type of person am I? ''Moham-kaṣam''—my whole mind is completely formed of only impurities, which means ''Tāmasik'' and ''Rājasik'' qualities. In other words, ''Saṁsārik'' qualities, which means ''Ajñāna''. Sri Ramakrishna gives a beautiful illustration of this in the very first chapter of the Gospel. Sri Ramakrishna and M (Mahendranath Gupta or Master Mahashay), in their very first meeting, Sri Ramakrishna asked him, “How is your wife? What type of wife?” He replies, “Oh, she’s a good person, but I am afraid she’s ignorant.” Sri Ramakrishna said, “''Oh'', ''tumi jñani bujhi''?—and you are a knowledgeable person?” Then M remarked that until that time, he did not understand that if one has academic knowledge, it does not necessarily make him a knowledgeable person; and if one does not have education and has not passed through school, college, etc., it does not necessarily make him an ignorant person. But what Sri Ramakrishna meant is that if you know who you are, you are a ''Jñānī''. If you don't know who you are but you know everything else, it is like knowing all about zeros but not knowing about numeral one; then you are the most ignorant person. He illustrated this with a beautiful story.

A pundit was once traveling in a boat, and nobody appreciated his scholarship. So he thought he would exhibit it to the boatman and asked, “Have you studied ''Vedānta''?” He replied, “No, sir.” “Have you studied ''Vyākaraṇa'', grammar?” “No, sir.” “Have you studied poetry, literature?” He said, “No, sir.” Every time he said no, the pundit responded, “One fourth of your life is gone, half of your life is gone, three fourths of your life is wasted.” Meanwhile, a storm arose, and the boatman asked one question of the pundit: “Do you know how to swim?” He said, “No.” Now the boatman said, “Then your whole life is wasted!” So this is what Sri Ramakrishna meant: a person who knows is saved. A person who doesn't know sinks more and more—in what? In ''Saṃsāra''. ''Saṃsāra'' means suffering. He who is in ''Saṃsāra'' is called ''Saṃsārī''. Pun intended—“Some-Sorry.” You want to be in ''Saṃsāra'' and not to be sorry; how is it possible? ''Saṃsāra'' means suffering. ''Mokṣha'' means happiness. Interpret ''Mokṣha'' that way. So who doesn't want ''Mokṣha''? Everybody wants happiness only. Otherwise, you say, “Oh, you are talking nonsense.” I'm not talking nonsense; you are talking nonsense. Do you want to be happy forever, or do you want to be happy for a second and suffer for the whole life? That's why whenever anybody gets married and then comes to meet me, the first question I ask them is: “How many mistakes have you committed?” If they have children, that many mistakes they have committed. If they are married, they have committed only one mistake. From one mistake come all other mistakes. But we will also get over it; that's why you are coming here.

So he says, ''Moham-kaṣam''—my mind is completely covered with ''Moha''. What does ''Moha'' mean? Delusion. What is delusion? To understand something right as wrong and wrong as right is called delusion. So my mind is full of this ''Moha'', and that is why we only act according to our knowledge. If we see a bottle and it is labeled as “''Amṛta''”—''Viṣha'' “''Amṛta''” on top of it—but actually what is inside is poison, ''Viṣha''. What is written outside? ''Amṛta''. And in another bottle, what is written outside? ''Viṣha''. What is inside? ''Amṛta''. So we go by the externalities and think, “Oh, this will give me happiness.” Only afterward do we realize, after a long time we realize. At first, we don't realize; you know what happens? He has taken the wrong bottle, but the other bottles may contain ''Amṛta''. After drinking from all the bottles labeled as ''Amṛta'', he comes to know that every bottle is filled only with ''Viṣha''. Then he comes to his senses. That means to say, any object which we think gives happiness in this world is like a bottle that is labeled ''Amṛta'', but actually, it is poison (''Viṣha'') inside. Then what is the antidote? You come to any ''Ashrama'', read the ''Bhagavad Gītā'', ''Bible'', ''Koran''—anything you read, and outside it is labeled ''Viṣha''—which recommends, “You have to give up this, give up that, do this, do that, give up, give up, give up, give up, give up.” That is what I call ''Viṣha''. But if you really drink from the right bottle, it is equivalent to “''pibare rāma rasam rasane'',” which means “Drink (implied: absorb) the essence (''rasam'') of the name of ''Rama'', O tongue (''rasana''). It will help you remove or be distant from association with sin.” This is the ultimate truth.

''Naktam-divam''—day and night, ''sakaruṇam'', with great repentance and humility, ''tava pāda padmam'', your lotus feet, ''bahu-kṛtam'', I have done various evil actions. ''Na bhaje yatō'ham''—I know that by worshipping your lotus feet I can get out of this. I know it only in my head, but my heart doesn't agree with that. Therefore, O Lord, ''Tasmāt tvam-eva śaraṇam'', ''mama dīna-bandho''. Therefore, O Lord, you are ''dīna-bandhu''. ''Dīna'' means poor. What does poor mean here? Poor does not mean financially poor. Latu Maharaj says, “What is poverty? The fellow who is not happy by worshipping God, he is a poor fellow.” The fellow who may not have any possessions, but if he worships God and feels very happy, then he is a rich person according to Latu Maharaj. What a beautiful expression regarding what is poverty and what is richness! So ''dīna-bandhu''—here, ''dīna'' means I am an ignorant person, and you are the savior of the ignorant people. O Lord, ''Tasmāt tvam-eva śaraṇam''—I take refuge in you. Why? Because you alone can save me, and you are a ''dīna-bandhu'', which means you love to save people. There may be people who can save, but they are not inclined to save. Like so many rich people, they can give, but they don't give. They don't feel like giving. So they are the poorest people on earth. Poor also in the sense of karma theory, because if a rich man donates, then he’s actually gaining something. Suppose a man has a million, and he donates three-fourths of his money to some good cause. Is he losing or is he gaining? He is gaining—that is the first point. The second point is, if in this world you go to any bank, how much interest will they give you? Very little. But this ''Karmapala Bank'' or the ''Punya Bank'' guarantees you a thousand percent! Yes, a thousand percent! Don't ask me how I know... how do I know? Through this story: Once, Bhimasena was in an elevated mind, and he saw Śri Krishna. He wanted to tell Krishna, “I offer my both ''Puṇya'' (merits) and ''Pāpa'' (sins)”—he was about to say that when Yudhishthira caught hold of his hand immediately and said, “Utter only these words: ‘O Lord Krishna, I offer only all my ''Puṇya'' to you.’” Then Bhima asked the reason for saying so. Yudhishthira replied, “Whatever you offer Krishna, it will come back hundredfold or even a thousandfold! So if you give ''Puṇya'', it will give a thousand percent interest, but if you give ''Pāpa'', it will also come back to you a thousandfold. That's why you should never offer ''Pāpa'' to God; offer only ''Puṇya''. You have to suffer only that much; otherwise, you will have to suffer a thousandfold.” So, in this world, there is nothing anybody loses by sacrificing it for others; this is a fact. That is what the scripture says, that is what every saint tells us. But we know it. Does it bring any response in our hearts? Yes, some people don't even smile. What do you lose by smiling, you know? Smile; at least smile. If you laugh, the whole world laughs with you, and if you weep, you weep alone. Nobody will weep with you.

Now we know what we are talking about—O Lord, you are ''Nirguṇa Brahman'', you are ''Saguṇa Brahman''. You are the moral order; you are ''Dharma''; you are ''Karma Siddhānta''; you are the conqueror of the three ''Guṇas''; and you are adorned with the most adorable ''Guṇas''. What is one of the qualities? ''Ahaitukā Dayā Sindhu''—i.e., without any reason, without any expectation, you bestow your best upon anybody who approaches you, ''Ahaitukā Dayā Sindhu''. But even though you are like that, and even though I know it, day and night, with the greatest humility and longing, I did not surrender myself to you. I have committed lots and lots of evil deeds; I have not worshipped your lotus feet. Therefore, the only way for me is to surrender myself to you, which means that now I can't do anything but allow you to act on my behalf. This is the meaning.

'''''Bhaktirbhagaśca bhajanaṃ bhavabhedakāri'''''

'''''Gacchantyalaṃ suvipulaṃ gamanāya tattvam।'''''

'''''Vaktroddhṛtopi hṛdi me na ca bhāti kiñcit'''''

'''''Tasmāt tvameva śaraṇaṃ mama dīna-bandho॥ 2॥'''''

The fourth line is common to all four ''ślokas'' (verses). What is ''Bhakti''? ''Bhakti'' means devotion. ''Bhaga'' means knowledge. ''Bhakti'' implies ''Bhakti Yoga'', ''bhaga'' implies ''Jñāna Yoga'', and ''bhajana'' means ''Bhajana Yoga''. What does ''bhajana'' refer to here? There is a Sanskrit meaning for it—''Bhaja Sevāyām''. It is not ''bhajana'', rather, it is ''bhaja sevāyām'', which implies ''Karma Yoga''. Through ''Karma'', through ''Bhakti'', through ''Jñāna'' (knowledge), through ''Karma'', I am completely dedicated to you through any one of these means.

What is he saying? ''Bhava-bhedakāri''—any one of those means can destroy this ''bhava'', which means ''Ajñāna'' (ignorance). ''Bhedakāri'' means capable of destroying. Approach God through ''Bhakti'', through ''Jñāna'', or through ''Karma Yoga''. Any or all the ''Yogas'' are sufficient. And then he says, ''Gacchantyalaṃ suvipulaṃ gamanāya tattvam''. ''Tattvam'' means God or truth. ''Gamanāya'' means to reach the truth. Any one of them, he says, ''alam''—is more than sufficient. ''Su-vipulam''—clear paths; all these are very clear paths, and you don't need to entertain any doubt. Any one of them, independently, singly, can take one to God. I know that (intellectually), there is a very clear understanding, and conviction is there; I am talking about it. And that's why he says ''Vaktra''—which means through my mouth, ''uddhṛta'' means I am going on talking about it; I know it. ''Hṛdi me na ca bhāti kiñcit''—but my heart is running after the old ways and it is not responding. What does it mean? Response—the moment I hear, I should feel, “let me be a devotee; let me practice ''Jñāna Yoga'', which means to have ''viveka buddhi''. You should feel, “let me serve God.” Can you serve God really? Does God require anything? Your service means serving God through people who do not have. I will tell you that beautiful story of Namdeva before I start. ''Vaktra uddhṛta api'', again and again, I am talking about these highest philosophical truths; ''hṛdi me na ca bhāti kiñcit''—even a little response is not happening. That means I am not practicing what I am talking about. ''Tasmāttvameva śaraṇaṃ mama dīna-bandho''—hence I humbly take refuge in you, O friend of the afflicted.

I mentioned ''śhivajñāne jīvasevā''. There is a beautiful story of Namdeva. In short, Namdeva once went on a pilgrimage to Kāśhī. There is a law: whoever visits Kāśhī must visit Rameshwaram. That is why our grandmothers and others used to show, when we lay down outside at night, a light that comes from the south to the north—there’s some name for it, but I forget that name. This galaxy throws a lot of light, as though it is a royal path. Have you ever noticed? Of course, you never noticed, because you do not sleep outside, and even if you do, it is full of pollution, and you cannot see it. When all the lights go off, then light pollution will stop. There are different types of pollution, you see. There is atmospheric pollution, with smoke and all those things. Every airplane that goes by—do you know how much pollution it creates? Every motorcycle, every jeep, every car, every train—anything done through these machines produces pollution. This is called pollution. Another type is called noise pollution; from everywhere, you get noise. Noise is generated all around, and that is called noise pollution. Then, you cannot see much in space; that is called light pollution. These lights at night throw that light, which is why you cannot see anything. You go to any village where there is no light; you can see all the stars, crystal clear, as though they are chandeliers hanging and as though you can touch them. You can see meteors falling down, traveling like that. Nothing travels like that; it is traveling like this, but your illusion makes it appear as if it is traveling from one side to another. So, there is a path.

So Namdeva went to Kāśhī, and he carried Ganges water. With that water, Rameshwara Shiva had to be bathed; ''Abhiṣhekam'' had to be done. So he walked all the way along with hundreds and thousands of people. He reached the door of the Rameshwara temple. There, he saw a thirsty donkey, almost at the point of death. Every pilgrim saw that too, but they were hurrying inside. When Namdeva saw this donkey, he said, “This is Shiva for me; why should I pour water on a, what is called, lifeless stone? Here is a living Shiva.” He immediately took the water, opened its mouth, and went on pouring it into its mouth. Everybody discouraged Namdeva and said, “All your ''puṇya'' will be wasted,” to which he said, “Let it disappear; I don't care. This is my Shiva; if I can help one creature, then I consider my life blessed.” This is called ''śhivajñāne jīvasevā''. Yes, you can do it in two ways. One way is when you are sleeping, and a mosquito finds you; it conveniently bites you and draws your blood. This is called unconscious ''Dāna'' (donation). Upon waking up, you consider it ''Dāna''. It will not just take; many times, there are good mosquitoes who also return in the form of dengue fever, etc. But consciously, suppose something is coming, and you are awake, and it is biting you. You may deal with it in two ways: one method is to prevent it, and another method is to see how many mosquitoes you are going to feed. So you have to consider yourself, ''śhivajñāne jīvasevā''. Of all the donations, donating blood is considered to be the most meritorious, especially if you are donating blood to a pregnant female mosquito; that is the greatest merit. If you can consider this, it might give you some consolation: ''śhivajñāne jīvasevā''.

Yes, you can do it in two ways. One way is when you are sleeping, and a mosquito finds you. It conveniently bites you and draws your blood. This is called unconscious ''Dāna'' (donation). Upon waking up, you consider it ''Dāna''. It will not just take; many times, there are good mosquitoes that also return in the form of dengue fever, etc. But suppose something is coming while you are awake, and it is biting you. You may deal with it in two ways: one method is to prevent it, and another is to see how many mosquitoes you are going to feed. So, you have to consider yourself in terms of ''śhivajñāne jīvasevā''. Of all the donations, donating blood is considered to be the most meritorious, especially if you are donating blood to a pregnant female mosquito. This is regarded as the greatest merit. If you can consider this, it might give you some consolation: ''śhivajñāne jīvasevā''.

''Śhivajñāne jīvasevā''—that is what Swami Akhandanandji was practicing in his life. I will narrate one incident. All the brother disciples were sleeping under one mosquito net because they could not afford a large one. All seven or eight brothers—monks—were sleeping, and it was summer in Kolkata. You know there is terrible humidity, making it difficult to breathe. They were restless but wanted to rest for a while because they aimed to wake up before three in the morning to sit for meditation. Sometimes, they wouldn't end their meditation and would not get up until three o'clock in the afternoon. They were experiencing so much joy and intoxication that they needed a little bit of sleep at night. Then one day, Swami Akhandanandji saw that they were restless. He took a big fan, dipped it in water, and began fanning his brother monks. After a few seconds, he found that all the brothers were sleeping very peacefully. He said, “My heart was filled with the greatest joy that I was able to serve Guru Maharaj in the form of my brother disciples.” This is called ''śhivajñāne jīvasevā''.

The essence of this second verse is: O Lord, anyone can reach you through any path—whether through the path of ''Bhakti'', ''Jñāna'', or ''Karma''—and each path is capable of taking any one of us out of the net of ''Māyā''. Each path is sufficient to destroy ignorance and lead to ''Mukti'' or ''Mokṣa''. Even though I know this, and I am convinced of it, I am unable to change my character. Why? Because of the strength of past evil ''Saṁskāras''. In each of our cases, we can understand this. So, O Lord, there is no other way for me except by taking refuge at your lotus feet. Therefore, I take refuge in you. Out of your grace, you accept me and take me out of this ''Māyājāla'' (the web of illusion) - ''Tasmāttvameva śaraṇaṃ mama dīna-bandho''!

'''''Oṃ jananīm sāradām devīm rāmakṛṣṇam jagadgurum |'''''

'''''pādapadme tayoḥ śritvā praṇamāmi muhurmuhuhu ||'''''
[[Category:Om Hrim Ritam]]

Om Hrim Ritam Lecture 03 on 08 September 2019

2024-10-22T08:30:38Z

Pooniam: Corrected punctuation, grammar and clarity

== Full Transcript (Corrected) ==
ॐ

जननीम् सारदाम् देविम् रामकृष्णं जगद्गुरुम् ।

पादपद्मे तयोः श्रित्वा प्रणमामि मुहरमुहुहु ।।

''Oṃ jananīm sāradām devīm rāmakṛṣṇam jagadgurum |''

''pādapadme tayoḥ śritvā praṇamāmi muhurmuhuhu ||''

We are discussing the second hymn composed by Swami Vivekananda. As I mentioned, this hymn was composed because Swami Vivekananda had the vision of Sri Ramakrishna in the form of a Mantra.Before we proceed further, a very important point is—so, we have got eyes. In some people, the eyes become very important ''Indriyas''. For some people, the ears become very important. Now, people have recognized that those who have got the ears as important are very prominent. They can remember, they can hear better, and they can become better musicians. Hence, they can distinguish sounds better, etc. Those people who have got eyes as prominent can become very good painters; they can distinguish different colors, etc. So, even though these are physical things, when a person, a ''Sādhaka'', has an experience of God, that experience also depends upon these. This experience itself is beyond the five sense organs, but when the remembrance comes, they say—"I heard God's voice" or "I had a vision of God." For most of us, it is the eyes that are prominent. That's why we say—"I saw a light, I saw a particular form of God," etc. But if the ears are prominent, then they hear. The important point here is: what does a form or a sound really represent? It has got nothing to do with form. It gives knowledge. For instance, I can close my eyes, and I can feel you. But what do I get? Knowledge. Whether I'm seeing you or feeling you, I get knowledge. Suppose a tiger roars. What do I get? I gain the knowledge that there is a tiger. The purpose of all the five sense organs is to obtain knowledge. That is important. So, when Swami Vivekananda had a vision of Thakur beckoning him like that, or when he had the vision of Sri Ramakrishna in the form of 12 letters or sounds, the point is he knew that this is Sri Ramakrishna. So, anyway, different ''sādhakas'' have different types of experiences based upon their physiological faculty importance. That is the difference between artists, painters, as well as musicians.

Some people can remember faces very well, but when you ask them their name, they can't remember. Some people remember names by hearing the sounds. The moment the phone is answered, they can identify the person at the other end just by hearing their voice. We can also distinguish between one’s dog barking and another’s dog barking. So, whether it is sound or sight is not important. What is important is the knowledge that we get from it.

Look how Sri Ramakrishna is being described here - ''Oṃ Hrīṁ Ritām Tvam Acalaḥ'' - So the first verse of the hymn ''Oṃ Hrīṁ Ritām'' we have discussed extensively. ''Oṃ'' is the representation of ''Parabrahma'' – the highest reality. It has nothing to do with the shape or the size, whether you write it in different styles or you write it in Telugu, Kannada, or Hindi. That's not important. What it conveys is important. Language is of two types: spoken language and written language. It has only one purpose. When I'm reading something, is it spoken or is it written? Both. The writing makes me feel like I'm hearing the author speaking to me. In either case, what we should not forget is that it represents knowledge; some knowledge is coming here. So ''Oṃkāra'', in whatever language you write or however you pronounce it, represents the Divine Lord.

And God has two aspects: the impersonal and personal – ''Nirguṇa Brahman'' and ''Saguṇa Brahman'' respectively. ''Nirguṇa Brahman'' cannot be described. It cannot even be thought about, because a thought means a particular knowledge about any particular object. For example, the thought of a chair; the thought of a table. There is a distinction between the thought of the chair and the thought of the table. Then you understand, this is a different object, that is a different object, and this is good, or not so good. That ability to look at infinity in a finite manner – finite manner means distinguishing one from the other – is called ''Saguṇa Brahman''. ''Nirguṇa'' means there is no distinction. Suppose you see a lake, do you distinguish the left side of the water, the right side of the water, back water, front water, above water, below water? You cannot distinguish water. But if there is some dirt, etc., then you say dirty water, sweet water, salt water – but that is not about water.

Do you see? When we say sweet water, we are not talking about water; we are talking about sweet, about two separate objects, and that is why we are using two separate words. You can even make three separate words: sweet, very tasty, water. But again, you are distinguishing – what is sweet, what is tasty – and everybody doesn't feel it. But what is my point? My point is that the impersonal cannot be described. Description means division. Description means there must be at least two objects to describe. If there is only one object, you cannot describe it. Why? When we say one object, I don't mean I am there and one object is there. It means oneness. There is no "I," there is no "you," there is no "it." So that is what is symbolically represented by ''Oṃ''.

Does it really represent the impersonal God? No. But we have to go through the door called ''Saguṇa Brahman''. When we go beyond ''Saguṇa Brahman'', what remains is ''Nirguṇa Brahman''. That is why the last idea in a great spiritual aspirant’s mind is called ''Brahma-ākāra Vṛtti''. It is a ''vṛtti'', a thought, because you are thinking about God. But your mind has become so pure, as if the mirror is so clean that there is no difference between the person and the reflection, as it were. Only ''Saguṇa Brahman'' can be described. But nobody can experience ''Nirguṇa Brahman'' unless they get out of the door called ''Saguṇa Brahman''. That is why ''Oṃkāra'' is described as both representing ''Nirguṇa Brahman'' as well as ''Saguṇa Brahman''.

Now, we have to distinguish it. I discussed about it already in my past class. ''Aa'' (ā), ''Oo'' (ū), and ''Mm'' (m̐) – ''Āūm̐''. The last syllable ''Mm, the'' ''Makāra'' is divided into two parts. The latter part of “Ommm” which is “mmm” represents ''Nirguṇa'' ''Brahman''. ''Oṃ'' represents ''Saguṇa Brahman''. Why is it so? Because, I hope you remember what we discussed that the whole world consists of innumerable objects. Every object has a name and every name has to come through sounds. That sound box it begins with ''Aa'' and ends with ''Mm'' (m̐). You cannot pronounce the word ‘Rama’ without touching the lips. The lips have to touch in order to pronounce ''Mm''. You cannot utter ''Mm'' without touching the lips. In fact, this is called ''Oṣṭhya'' (labial). ''Oṣṭhya'' means lip. It is sounded at the lips with no action by the tongue. ''Pa, Fa, Ba, Bha, Ma'' The lips are very necessary. That's why some people they have problem articulating certain words. Then they cannot pronounce these words. Anyway, what is most important for us is that this whole universe consists of many objects. Every object has a particular name and every name is to be expressed through a sound. All sounds have to pass through from ''Akāra'' to ''Makāra'' i.e, from the throat to the lips.

And what is that particular sound which covers everything from the throat to the lips?

If I say Aa (ā), it covers only the throat part (guttural); if I say Oo (ū), it covers only the hard palate at the roof of the mouth (palatal); and if I say Mm (m̐), it covers only the lips (labial). So, if I say Āūm̐—Aa (ā), Oo (ū), and Mm (m̐)—it contains every sound possible, just as a dictionary contains the names of everything in this universe. The English dictionary consists of 26 alphabets only, and within these 26 letters everything from ''Saguṇa Brahman'' to ''Nirguṇa Brahman'' is contained. Both are contained within these 26 letters. The whole of Encyclopaedia Britannica is contained within these 26 letters. It is a combination of 26 letters. ''Oṃ'' is the only symbol in this world which represents every object in this world because it covers from A to Z or from ''Akāra'' to ''Kṣhakāra'' in Sanskrit. In Sanskrit, it ends with ''Kṣha''. It begins with Aa and ends with Kṣha. य [ya] र [ra] ल [la] व [va] श [sha] ष [shha] स [sa] ह [ha] क्ष [kṣha]. ''Kṣha'' is not a particular letter. It is Ka + Sha, which is Kṣha. The sound when it strikes this part (throat) is Aa (ā), and the sound we hear when it travels further and strikes the hard palate at the roof of the mouth is Oo (ū). Aa (ā) + Oo (ū) becomes Āū, and when it comes here to the lips, it becomes ''Āūm̐''.

Sanskrit vowels when they combine: a plus a is Ā (ā); a plus e becomes Ī (ī); a plus i becomes Ai, and so on. It ends with ''Anusvāra''—aṁ (अं)—which is represented by a dot (''bindu'') above the letter (ं) and ''Visarga''—aha/aḥ (अः)—which is represented by two dots (colon-like symbol) to the right of a letter (ः). So now you understand ''Oṃ''. In this whole world, there is not another word, so far as we know, that is pronounced completely from the throat to the lips. They have specialized in it. It is not one particular syllable. A is one. K, you don't—these consonants—you don't say Ka. K plus A is Ka. K plus E is Ki. We write when we are learning the alphabet. The point is, there is a special word, specially used in many languages, especially in the Sanskrit language. It is called ''Kṣa''. The letter "Kṣa" (क्ष) in Sanskrit is a conjunct consonant, formed by combining two distinct consonants: क (Ka) and ष (Ṣa). When combined, they create the conjunct letter क्ष (Kṣa). That's why they have created one special letter. It is not one syllable; it is a combination of syllables. So fifty-two syllables are there, and Kṣa is one of them.

But the important point is why ''Oṃ'' represents everything. That's what Swami Vivekananda understood: Sri Ramakrishna as ''Parabrahma''. He is also ''Saguṇa Brahman''. There was an incident—one day Sri Ramakrishna was talking with Swamiji (Swami Vivekananda) and described how this ''Jagat'' (universe) has come into existence. Afterwards, he asked Swami Vivekananda, "Did you hear what I said? What did you hear?" Swamiji replied, "Everything has come from you." From the body-mind, everything cannot come; only from pure consciousness does everything arise.

Anyway, that is ''Oṃ''. When ''Oṃ'' becomes grossified, how does it happen? By combining with ''Māyā''. ''Brahman'' plus ''Māyā''. ''Māyā'' means ''Shakti''. ''Shakti'' is the interactive agent, like pure milk. If you put a little bit of yogurt in milk, immediately it changes its nature—what does it become? Yogurt. So, if you compare ''Parabrahma'' to milk, then ''Māyā Shakti'' is that which curdles it. Where does that ''Māyā'' come from? How does it become ''Māyā''? It is inherent in it—it cannot come from outside because, besides ''Brahman'', there is nothing else. Therefore, ''Māyā'' is always there. Unmanifested ''Brahman'' is ''Nirguṇa Brahman'' and manifested ''Brahman'' is ''Saguṇa Brahman''.

Anyway, these are difficult concepts to understand. Otherwise, you will blow away all ''Advaita'' philosophy. Swami Vivekananda used to tell a joke: you know, the Christian Bible starts with the Act of Creation. So, first, God created Adam and Eve—like that story goes. First, God created man and woman, like a potter creates pots out of clay. He first makes them and then puts them on the fence for drying. Then one fellow who was listening asked, "Padre, I don't understand you. You said first God created man and woman, but now you're saying He put man and woman on a fence. Which was created first—the fence or the man and woman?" The fellow had no reply. He said, "Jones, one more question like that and you’ll smash all theology." So, don't ask where ''Māyā'' has come from. ''Māyā'' has come from ''Brahman'' only. ''Brahman'', when manifested, is called ''Īśvara''. ''Īśvara'' is "married" ''Brahman'', as ''Saguṇa Brahman'', and that's why all the problems come—birth, ''Sṛṣṭi'' (creation), ''Sthiti'' (sustenance), and ''Laya'' (dissolution). "Unmarried" ''Brahman'' is called ''Parabrahman''. ''Viśvaṁ darpaṇa-dṛśya-nagarī-tulyam nijāntargatam''—here we are not talking about ''Nirguṇa Brahman'', we are talking about ''Saguṇa Brahman'' because our mind is like the mirror that reflects absolute truth.They discovered this many years ago. Our illusion is that "I am seeing you, you are there." That is an illusion. I am not seeing you. The eyes and ears have brought some information, and that information is presented to the mind. I am looking at you through the mind. That's why, if you don't have the mind, you don’t see me, even if I’m sitting in front of you. You don’t see me, I don’t see you. You don’t exist, I don’t exist. This is the simple truth. This is psychology. Now psychology has discovered that nobody sees anything outside—we see everything only inside. Hope you understand now.

So this ''Saguṇa Brahman'' is represented by ''Hrīṁ''. ''Hrīṁ'' is the ''Bīja Mantra'' for ''Śakti''. ''Māyā'' is called ''Śakti-Svarūpiṇī'' because it engages in activity. ''Brahman'' without activity is ''Nirguṇa''—impersonal. ''Brahman'' with activity is ''Saguṇa Brahman''. So, what is this activity? It is ''Sṛṣṭi'' (creation), ''Sthiti'' (sustenance), and ''Laya'' (dissolution). Every activity we do consists of these three processes.

See, my hand is here; somehow, I felt the desire to lift it. There is a beginning, there is a progress, and there is an end. Everything, if you analyse, follows this process. For instance, you start breathing in, keep it there, and then breathe out. Every single act has a beginning, has progress, and has an end. That is why it is called ''Deśha'', ''Kāla'', and ''Nimitta''. Let me dwell upon it because it is such a wonderful concept. Any activity can be done only if there is space. If somebody ties me up, tying up my hands, I cannot move them. Why? Because there is no space. I need space to move up and down. A beginning of any activity, the progress of that activity, and the ending requires ''Deśha'' and ''Kāla''. This was the greatest discovery of Einstein: time and space are two aspects of the same reality.

Now, we add one third element. What is it called? ''Nimitta''. ''Nimitta'' means a cause. So, why do you feel that you have to lift your hand? Nobody lifts their hands or moves anything without any reason. Why do you breathe? There is a reason: because you have to survive. Why do you lift your hand? Maybe a mosquito is biting, and you want to drive it away. So, every activity has a purpose, regardless of whether it is for a right purpose or for a wrong purpose. Every activity can be done only with the help of energy, and every activity requires ''Deśha'' and ''Kāla''—time and space. So, the whole mind is nothing but ''Deśha'', ''Kāla'', and ''Nimitta''. The whole body comes out of the mind. Therefore, the body also represents the mind, and therefore, the body also has to go through ''Deśha'', ''Kāla'', and ''Nimitta''—time, space, and causation. All these things require energy. That energy is called ''Hrīṁ''—''Śakti'' or the ''Bīja Mantra''. That ''Nirguṇa Brahman'', which is represented by ''Oṃkāra'', becomes ''Saguṇa Brahman'' represented by ''Hrīṁ''. This ''Śakti'' must have a purpose; so, the purpose can be twofold: ''Dharma'' and ''Adharma''. ''Dharma'' gives the result which we are seeking, and ''Adharma'' gives the opposite. Let us say you want to go down. So, you start from here and go through the door that leads to the staircase. This is called ''Dharma''. Now, you may also choose to jump out of the window, which is a faster way. That is called ''Adharma''.

So in ''Oṃ Hṛim Ritām'', ''Hṛim'' degenerated and properly regulated is called ''Ritām''. ''Ritām'' means cosmic order or moral order—''Dharma''. And then, everything has its nature. That is also called ''Ritām''. A mango seed will become a mango tree. A mango tree yields only mangoes. This is called ''Ritām''. It is what is called inevitable. You cannot do otherwise because that is what it is made for. So, ultimately, according to Vedanta, the ''Ritām'' within us—what is that ''Ritām''? Each soul is potentially divine. There is no other way. You might try to go here and there; that is also progress. If you go back, that is also part of the progress. How can it be progress? [[File:Swami Abedanandaji.jpg|alt=Swami Abedanandaji|thumb|Swami Abedanandaji]]Swami Abhedanandaji explained it beautifully. I will dwell on this in two points. The first point he explains is that a man is walking and suddenly comes across a small stream that is about five to six feet wide. Now, while walking, you cannot jump five or six feet. So, what did he do? He went back about ten feet, started running, and when he came to this stream, he jumped and cleared the stream. And that is what you see in Olympic Games, in events such as pole vaulting, long jump, etc. What do they do? There is a point from where they start running and they go on increasing the speed. When they reach a point beyond which they can't put their foot (otherwise it is foul), from that point, they jump into the sand. In pole vaulting, they do similarly. Now, this man saw this stream; he went back, came running, and cleared the stream in one jump. Now, is it progress or is it regress? Going back is part of the progress. This is the important point you have to understand.

So, this is the second point I wanted to make. A man is eating wrongly. Then, you see, he got some disease. Is it progress or is it regress? It is a part of the progress because he learned his lesson. If he learned his lesson, he will never again eat the wrong food. He will safeguard himself forever. So, this is how every failure is a stepping stone to success. That's why Swamiji says there is nothing called failure. Are we learning our lessons? This is how evolution is going. There is no such thing as a mistake. That's why Swamiji went to the extent of saying that there is no sinner. Every sin is something to be learned from. Now, you may think this is stretching Vedanta too much, but it's not too much. There is no sinner in a sense. For example, somebody murders someone. According to our theory of ''Karmaphala'', was the fellow who has been murdered destined to be murdered or not? Then why is that fellow who committed the crime called a murderer? You deserved it; that's why you got it. Then I must be given a reward, isn't it? I will be given a reward if I consider myself as an instrument. I will be punished. Suppose I send you some nice sweets through a servant or one of our devotees, and the devotee, without mentioning my name, gives it to you. Then you think, “Oh, I am so grateful to you.” The fellow never mentioned my particular name. Is that a right thing or a wrong thing? It is God who has made us instruments, and each one of us is an instrument for exhausting each other's karma. But if we become egotistic, then there is a problem. That's why Sri Ramakrishna says ego is the only enemy; there is no other enemy. Ego, egotism is the only enemy. So, in fun, he used to say a man went and questioned Sri Ramakrishna, “When do I see God?” Sri Ramakrishna said, “When you die, you see God.” This fellow said, “If I die, who is going to see God?” Sri Ramakrishna meant, when your “I” dies or the ego dies, then alone will you know that you are not the body-mind, and that you are God Himself. This is called the death of the ego. Otherwise, even if you commit suicide, death will not come.

I am extending my imagination here. Suppose two fellows committed suicide and they met in the other world. One fellow is saying, "Stupid fellow, you are really a stupid fellow." The other fellow said, "Why?" He said, "You know, had you followed my method, you would have died instantaneously without pain, but you did not know and never took my advice. That is why after a long struggle, somehow you died." You follow? What is the easiest way to die? I'm not encouraging you. What is the easiest way to die, you know? This is from my personal experience—the Tuesday before I had my surgery. They were very nice people and said, "Swamiji, now you will get some nice smell, and that ammonia is a beautifully smelling ammonia." Then I remembered Holy Mother for two breaths or so—actually, I don't remember even that—and I was out of consciousness. Only after four hours or so did I come back to my conscious state. Is this not the best way to go? If they had given a stronger dosage, I would have found myself on the other side, is it not? There's another way. If somebody presses on the vagal nerve on the neck, they can die. It is as simple as that. And there is a more torturous way also: take a knife and kill the Japanese way—the Harakiri method. You know, they stab the knife into the abdomen to disembowel. They take a sword, wrap it in cloth, and then do it. This is called Harakiri in Japanese culture.

So, ''Ritām'' is a moral order, a cosmic order. What is the cosmic order? Everything has its own nature, and everything follows its own nature from birth to death. This is the most wonderful thing we have to understand. Each one of us has to grow in our own nature, slowly purify ourselves and grow, and we have to find out: What is the best way for me? What is my nature? What is my liability? What are my assets? Find that out and grow along in your own line of growth. It could be through ''Karma Yoga'', ''Bhakti Yoga'', ''Rāja Yoga'', or through ''Jñāna Yoga''. Yoga is common, but find out which faculty is there. That is what is indicated here by the word ''Ritām''.

The next epithet: Sri Ramakrishna is ''Oṃ''. Sri Ramakrishna is also ''Nirguṇa Brahman''. Sri Ramakrishna is ''Hṛim''. Sri Ramakrishna is the ''Saguṇa Brahman''. Sri Ramakrishna is the cosmic moral order. Even if people don't believe in God, they have to believe in a moral order. Even if they don't believe in killing other people, they have their own concept of moral order. If I eat this food, this quantity, at this time, my health will be better. Everybody knows that. Even an animal knows; a mosquito knows. How do you know a mosquito knows? Because if you let it drink your blood, it won't go on drinking for 24 hours. It knows it will cause indigestion and might also lead to its death. That's why, as soon as the stomach is full, it falls. Even a ''Jonk'' (Hindi word for leech) knows. In some places, leeches can only drink as much as they swell. After that, they fall off by themselves. And they are very clever; you will not know anything. Painlessly, that's why it is called leeching.

Therefore, Sri Ramakrishna is ''Ritām''. Then he says, ''Tvam Acalaḥ''. Sri Ramakrishna's nature is ''Acalaḥ''. Now, the beauty of this ''stotram'' is that whatever epithets are given for Sri Ramakrishna apply to each one of us in our true nature. Because we are none else but ''Brahman'' in the form of name and form. Then the term ''Guṇajit'' follows. Sri Ramakrishna is the conqueror of ''Guṇas''. Why is it said that the whole universe is made up of ''Guṇas''? ''Prakṛti'' consists of ''Sattva'', ''Rajas'', and ''Tamas''. What is it that binds this universe? These three ''Guṇas''. ''Tamo Guṇa'' is the lowest organism, ''Rajo Guṇa'' is the in-between, and ''Sattva Guṇa'' represents those who know about God. In between, there are infinite variations. Every creature's body is a representation of these three qualities, which correspond to three levels of knowledge. The person who thinks, “I am the body,” is represented by ''Tamas''. The creature who knows, “I am both the body and mind,” is represented by ''Rajas''. And the creature who knows, “I am pure Sattva,” is represented by ''Sattva Guṇa'', knowledge, or pure mind. This pure mind is called ''Brāhmaṇa''. A ''Sattva Guṇa'' representative is called ''Brāhmaṇa'', while a human being with a combination of ''Sattva'' and ''Rajo Guṇa'' is called ''Kṣatriya''. In that case, ''Sattva Guṇa'' is less, and ''Rajo Guṇa'' is predominant. The individual dominated by ''Rajo Guṇa'', but with more ''Tamas'' than ''Sattva'', is called ''Vaiśhya''. Lastly, the person dominated by ''Tamo Guṇa'', with more ''Rajo Guṇa'' and less ''Sattva Guṇa'', is called ''Śhūdra''. This classification has nothing to do with birth or other factors. Therefore, every human being and every creature is represented by these three ''Guṇas''. Now, it is the three ''Guṇas'' that bind us.

The word ''Guṇa'' has two meanings. One meaning, which we know, is quality. The other meaning is that which binds; it is a rope. ''Guṇa'' means rope, and rope signifies that which binds. Now, Sri Ramakrishna has been given the epithet ''Guṇajit'', which means he is a conqueror of ''Guṇas''. This means he is the master of ''Guṇas'', and therefore, he can assume any ''Guṇa'' or any combination of ''Guṇas'' he likes. When he is in pure ''Samadhi'', what is the ''Guṇa''? Pure ''Sattva''. When he is teaching, it is ''Sattva Guṇa'' expressed through ''Rajo Guṇa''. It’s funny, you know; there was a very learned Swami, but I won't name him. His voice is just like a whisper—very soft. He would say, “The lion of Vedanta roars” in an undertone that hardly anybody could hear. When Sri Ramakrishna teaches, every single syllable is heard by everybody, crystal clear, and penetrates their thick skins. That is what is called ''Sattva Guṇa'' expressed through ''Rajo Guṇa''. So, he is a conqueror; he can also assume ''Tamo Guṇa''. What is ''Tamo Guṇa''? It is when he gets angry. Take, for example, sage Durvasa. Which ''Guṇa'' is he expressing? ''Tamo Guṇa'', because he is supposed to be a very angry person. Anger, ''Kāma'', and ''Krodha'' are called ''Tamo Guṇas''. So, how can a great ''Ṛiṣhi'' be a creature of anger? No, it is God who is working through him for the welfare of beings.

I'm just giving an example. Let us say you see through the window, five, six people are holding one fellow, and one fellow with a cloth around his hand takes a saw, and he is cutting that fellow's legs. What would be your opinion about that fellow who is cutting? That he is a demon, hurting the other fellow. But we don't know that he is a surgeon, and that is the best he could do under those circumstances because there was no anaesthesia available at that time. They had to hold him and do the job. If they don't operate he will die. He is trying to save his life by removing the gangrenous affected part of the body under those circumstances. Now, what work is he doing? That’s ''Tamo Guṇa''. But is this ''Tamo Guṇa'' good or evil? You see, ''Tamo Guṇa'' can also be very good. Sri Ramakrishna expresses this in his own inimitable language. There are three types of physicians. Who is the first-class physician? The third-class physician prescribes medication and says, “My good man, you take this medicine, and you will be okay,” and then goes away. The second-class physician spends more time with the patient and asks him every day, “Are you taking the medication?”—pestering him to take it because it will do him good. But what does the first-class doctor do if the patient doesn't listen? He will sit on the patient's chest, catch hold of him, and then push the medicine down his throat. When you look at him, it may appear as though he is a ''Tamasik'' fellow, but actually, he is a ''Sattvik'' because he forces the patient to take the medication for the patient’s welfare. This illustrates how even actions that seem aggressive or harsh can ultimately serve a greater purpose, aligning with the idea that all ''Guṇas'', including ''Tamo Guṇa'', can be utilized for the benefit of others when guided by the right intention.

''Tamas'' of the ''Śhūdra'' is really the lowest expression, but ''Tamas'' of the ''Jñānī'' is the highest expression. Yes, that is why it is said that every baby is a Kumbhakarna. Kumbhakarna knows only two things. Especially in Bengali, that's why I call him a Bengali. You know why? There is a saying in Bengali, काजेर मद्दे दूई, खायार शुई. There are only two activities in the whole life: eat and sleep. So, that's why every baby represents ''Tamo Guṇa'': eat and sleep. But that is the best thing that can happen for the baby. When the same baby grows up into youth, he becomes Ravanasura. A man is running after a woman; a woman is running away from a man, now and then looking to see whether that fellow is following or not. Is it called running away? She wants him to come; this is called ''Rajo Guṇa''. And when all teeth are lost, he becomes a ''Vedānti''. Which ''guṇa'' is that? ''Sattva Guṇa''. Sometimes it is forced ''Sattva Guṇa''. Every patient is observing ''Ekādaśī Vrata'', isn't it?

Sri Ramakrishna is the conqueror of the ''Guṇas'' implying that he is the master. That means he can assume any of the ''Guṇas - Sattva, Rajas,''or ''Tamas'' according to the need. He can get angry, he can scold, he can beat also. So ''Guṇedyāḥ -'' here first meaning of ''Guṇajit'' means he is a conqueror, master of ''Sattva, Rajas'' and ''Tamas''. The second meaning of the word ''Guṇa'' means beautiful qualities, wonderful spiritual qualities such as – ''Bhakti, Jñāna, Viveka, Vairāgya, Dhyāna, Ekāgratā, Kṣhamā, Tejas'', all the wonderful qualities described in the ''Bhagavad Gītā'' and other ''Upaniṣads,'' all the most marvellous qualities we can find in any human being in this world, are all gathered in one personality. So that is the meaning of ''Guṇedyāḥ -''it means adorned with best qualities.

So, the hymn says, “O Lord, you are ''Saguṇa Brahman'', and you are ''Nirguṇa Brahman''. You are the moral order and ''Tvam Acalaḥ''.” I provided a meaning following Parasharabhatta: ''Acalaḥ'' means the divinity will never become non-divine, however much it is covered. ''Acalaḥ'' means immutable, and immutable means changeless. Many times, we are also immutable. If someone tells us, “Baba, go on thinking a little,” there is no change in us. In the second week, we are advised to do the same, and they tell us, “Baba, go on thinking a little,” but still we remain unchangeable. ''Acalaḥ'', or ‘Unchangeable,’ mentioned in this hymn is not in that sense. Unchangeable means that the infinite cannot be changed. The other meaning I provided was that once a devotee surrenders himself to the Lord, the Lord catches hold of his hand and says, “You may try to leave me, but I am not going to leave you.” Sri Rama gave that ''abhaya'' (fearlessness) to ''Vibhishana''. When ''Vibhishana'' surrendered, he said, “Once any devotee says to me, ‘O Rama, I belong to you,’ I will never leave that person. He may try to run away, but I will not leave him.” That is how ''Parashara'' interprets the word ''Acalaḥ''. This is what you are.

''Naktam-divam, sakaruṇam, tava pāda padmam''

''Moham-kaṣam, bahu-kṛtam, na bhaje yatō'ham''

What is my condition? ''Naktam-divam''. ''Naktam'' means night. ''Divam'' means daytime. ''Sakaruṇam'' means with great humility, pity upon myself—tava pāda padmam, your lotus feet. What type of person am I? ''Moham-kaṣam''—my whole mind is completely formed of only impurities, which means ''Tāmasik'' and ''Rājasik'' qualities. In other words, ''Saṁsārik'' qualities, which means ''Ajñāna''. Sri Ramakrishna gives a beautiful illustration of this in the very first chapter of the Gospel. Sri Ramakrishna and M (Mahendranath Gupta or Master Mahashay), in their very first meeting, Sri Ramakrishna asked him, “How is your wife? What type of wife?” He replies, “Oh, she’s a good person, but I am afraid she’s ignorant.” Sri Ramakrishna said, “''Oh'', ''tumi jñani bujhi''?—and you are a knowledgeable person?” Then M remarked that until that time, he did not understand that if one has academic knowledge, it does not necessarily make him a knowledgeable person; and if one does not have education and has not passed through school, college, etc., it does not necessarily make him an ignorant person. But what Sri Ramakrishna meant is that if you know who you are, you are a ''Jñānī''. If you don't know who you are but you know everything else, it is like knowing all about zeros but not knowing about numeral one; then you are the most ignorant person. He illustrated this with a beautiful story.

A pundit was once traveling in a boat, and nobody appreciated his scholarship. So he thought he would exhibit it to the boatman and asked, “Have you studied ''Vedānta''?” He replied, “No, sir.” “Have you studied ''Vyākaraṇa'', grammar?” “No, sir.” “Have you studied poetry, literature?” He said, “No, sir.” Every time he said no, the pundit responded, “One fourth of your life is gone, half of your life is gone, three fourths of your life is wasted.” Meanwhile, a storm arose, and the boatman asked one question of the pundit: “Do you know how to swim?” He said, “No.” Now the boatman said, “Then your whole life is wasted!” So this is what Sri Ramakrishna meant: a person who knows is saved. A person who doesn't know sinks more and more—in what? In ''Saṃsāra''. ''Saṃsāra'' means suffering. He who is in ''Saṃsāra'' is called ''Saṃsārī''. Pun intended—“Some-Sorry.” You want to be in ''Saṃsāra'' and not to be sorry; how is it possible? ''Saṃsāra'' means suffering. ''Mokṣha'' means happiness. Interpret ''Mokṣha'' that way. So who doesn't want ''Mokṣha''? Everybody wants happiness only. Otherwise, you say, “Oh, you are talking nonsense.” I'm not talking nonsense; you are talking nonsense. Do you want to be happy forever, or do you want to be happy for a second and suffer for the whole life? That's why whenever anybody gets married and then comes to meet me, the first question I ask them is: “How many mistakes have you committed?” If they have children, that many mistakes they have committed. If they are married, they have committed only one mistake. From one mistake come all other mistakes. But we will also get over it; that's why you are coming here.

So he says, ''Moham-kaṣam''—my mind is completely covered with ''Moha''. What does ''Moha'' mean? Delusion. What is delusion? To understand something right as wrong and wrong as right is called delusion. So my mind is full of this ''Moha'', and that is why we only act according to our knowledge. If we see a bottle and it is labeled as “''Amṛta''”—''Viṣha'' “''Amṛta''” on top of it—but actually what is inside is poison, ''Viṣha''. What is written outside? ''Amṛta''. And in another bottle, what is written outside? ''Viṣha''. What is inside? ''Amṛta''. So we go by the externalities and think, “Oh, this will give me happiness.” Only afterward do we realize, after a long time we realize. At first, we don't realize; you know what happens? He has taken the wrong bottle, but the other bottles may contain ''Amṛta''. After drinking from all the bottles labeled as ''Amṛta'', he comes to know that every bottle is filled only with ''Viṣha''. Then he comes to his senses. That means to say, any object which we think gives happiness in this world is like a bottle that is labeled ''Amṛta'', but actually, it is poison (''Viṣha'') inside. Then what is the antidote? You come to any ''Ashrama'', read the ''Bhagavad Gītā'', ''Bible'', ''Koran''—anything you read, and outside it is labeled ''Viṣha''—which recommends, “You have to give up this, give up that, do this, do that, give up, give up, give up, give up, give up.” That is what I call ''Viṣha''. But if you really drink from the right bottle, it is equivalent to “''pibare rāma rasam rasane'',” which means “Drink (implied: absorb) the essence (''rasam'') of the name of ''Rama'', O tongue (''rasana''). It will help you remove or be distant from association with sin.” This is the ultimate truth.

''Naktam-divam''—day and night, ''sakaruṇam'', with great repentance and humility, ''tava pāda padmam'', your lotus feet, ''bahu-kṛtam'', I have done various evil actions. ''Na bhaje yatō'ham''—I know that by worshipping your lotus feet I can get out of this. I know it only in my head, but my heart doesn't agree with that. Therefore, O Lord, ''Tasmāt tvam-eva śaraṇam'', ''mama dīna-bandho''. Therefore, O Lord, you are ''dīna-bandhu''. ''Dīna'' means poor. What does poor mean here? Poor does not mean financially poor. Latu Maharaj says, “What is poverty? The fellow who is not happy by worshipping God, he is a poor fellow.” The fellow who may not have any possessions, but if he worships God and feels very happy, then he is a rich person according to Latu Maharaj. What a beautiful expression regarding what is poverty and what is richness! So ''dīna-bandhu''—here, ''dīna'' means I am an ignorant person, and you are the savior of the ignorant people. O Lord, ''Tasmāt tvam-eva śaraṇam''—I take refuge in you. Why? Because you alone can save me, and you are a ''dīna-bandhu'', which means you love to save people. There may be people who can save, but they are not inclined to save. Like so many rich people, they can give, but they don't give. They don't feel like giving. So they are the poorest people on earth. Poor also in the sense of karma theory, because if a rich man donates, then he’s actually gaining something. Suppose a man has a million, and he donates three-fourths of his money to some good cause. Is he losing or is he gaining? He is gaining—that is the first point. The second point is, if in this world you go to any bank, how much interest will they give you? Very little. But this ''Karmapala Bank'' or the ''Punya Bank'' guarantees you a thousand percent! Yes, a thousand percent! Don't ask me how I know... how do I know? Through this story: Once, Bhimasena was in an elevated mind, and he saw Śri Krishna. He wanted to tell Krishna, “I offer my both ''Puṇya'' (merits) and ''Pāpa'' (sins)”—he was about to say that when Yudhishthira caught hold of his hand immediately and said, “Utter only these words: ‘O Lord Krishna, I offer only all my ''Puṇya'' to you.’” Then Bhima asked the reason for saying so. Yudhishthira replied, “Whatever you offer Krishna, it will come back hundredfold or even a thousandfold! So if you give ''Puṇya'', it will give a thousand percent interest, but if you give ''Pāpa'', it will also come back to you a thousandfold. That's why you should never offer ''Pāpa'' to God; offer only ''Puṇya''. You have to suffer only that much; otherwise, you will have to suffer a thousandfold.” So, in this world, there is nothing anybody loses by sacrificing it for others; this is a fact. That is what the scripture says, that is what every saint tells us. But we know it. Does it bring any response in our hearts? Yes, some people don't even smile. What do you lose by smiling, you know? Smile; at least smile. If you laugh, the whole world laughs with you, and if you weep, you weep alone. Nobody will weep with you.

Now we know what we are talking about—O Lord, you are ''Nirguṇa Brahman'', you are ''Saguṇa Brahman''. You are the moral order; you are ''Dharma''; you are ''Karma Siddhānta''; you are the conqueror of the three ''Guṇas''; and you are adorned with the most adorable ''Guṇas''. What is one of the qualities? ''Ahaitukā Dayā Sindhu''—i.e., without any reason, without any expectation, you bestow your best upon anybody who approaches you, ''Ahaitukā Dayā Sindhu''. But even though you are like that, and even though I know it, day and night, with the greatest humility and longing, I did not surrender myself to you. I have committed lots and lots of evil deeds; I have not worshipped your lotus feet. Therefore, the only way for me is to surrender myself to you, which means that now I can't do anything but allow you to act on my behalf. This is the meaning.

''Bhaktirbhagaśca bhajanaṃ bhavabhedakāri''

''Gacchantyalaṃ suvipulaṃ gamanāya tattvam।''

''Vaktroddhṛtopi hṛdi me na ca bhāti kiñcit''

''Tasmāt tvameva śaraṇaṃ mama dīna-bandho॥ 2॥''

The fourth line is common to all four ''ślokas'' (verses). What is ''Bhakti''? ''Bhakti'' means devotion. ''Bhaga'' means knowledge. ''Bhakti'' implies ''Bhakti Yoga'', ''bhaga'' implies ''Jñāna Yoga'', and ''bhajana'' means ''Bhajana Yoga''. What does ''bhajana'' refer to here? There is a Sanskrit meaning for it—''Bhaja Sevāyām''. It is not ''bhajana'', rather, it is ''bhaja sevāyām'', which implies ''Karma Yoga''. Through ''Karma'', through ''Bhakti'', through ''Jñāna'' (knowledge), through ''Karma'', I am completely dedicated to you through any one of these means.

What is he saying? ''Bhava-bhedakāri''—any one of those means can destroy this ''bhava'', which means ''Ajñāna'' (ignorance). ''Bhedakāri'' means capable of destroying. Approach God through ''Bhakti'', through ''Jñāna'', or through ''Karma Yoga''. Any or all the ''Yogas'' are sufficient. And then he says, ''Gacchantyalaṃ suvipulaṃ gamanāya tattvam''. ''Tattvam'' means God or truth. ''Gamanāya'' means to reach the truth. Any one of them, he says, ''alam''—is more than sufficient. ''Su-vipulam''—clear paths; all these are very clear paths, and you don't need to entertain any doubt. Any one of them, independently, singly, can take one to God. I know that (intellectually), there is a very clear understanding, and conviction is there; I am talking about it. And that's why he says ''Vaktra''—which means through my mouth, ''uddhṛta'' means I am going on talking about it; I know it. ''Hṛdi me na ca bhāti kiñcit''—but my heart is running after the old ways and it is not responding. What does it mean? Response—the moment I hear, I should feel, “let me be a devotee; let me practice ''Jñāna Yoga'', which means to have ''viveka buddhi''. You should feel, “let me serve God.” Can you serve God really? Does God require anything? Your service means serving God through people who do not have. I will tell you that beautiful story of Namdeva before I start. ''Vaktra uddhṛta api'', again and again, I am talking about these highest philosophical truths; ''hṛdi me na ca bhāti kiñcit''—even a little response is not happening. That means I am not practicing what I am talking about. ''Tasmāttvameva śaraṇaṃ mama dīna-bandho''—hence I humbly take refuge in you, O friend of the afflicted.

I mentioned ''śhivajñāne jīvasevā''. There is a beautiful story of Namdeva. In short, Namdeva once went on a pilgrimage to Kāśhī. There is a law: whoever visits Kāśhī must visit Rameshwaram. That is why our grandmothers and others used to show, when we lay down outside at night, a light that comes from the south to the north—there’s some name for it, but I forget that name. This galaxy throws a lot of light, as though it is a royal path. Have you ever noticed? Of course, you never noticed, because you do not sleep outside, and even if you do, it is full of pollution, and you cannot see it. When all the lights go off, then light pollution will stop. There are different types of pollution, you see. There is atmospheric pollution, with smoke and all those things. Every airplane that goes by—do you know how much pollution it creates? Every motorcycle, every jeep, every car, every train—anything done through these machines produces pollution. This is called pollution. Another type is called noise pollution; from everywhere, you get noise. Noise is generated all around, and that is called noise pollution. Then, you cannot see much in space; that is called light pollution. These lights at night throw that light, which is why you cannot see anything. You go to any village where there is no light; you can see all the stars, crystal clear, as though they are chandeliers hanging and as though you can touch them. You can see meteors falling down, traveling like that. Nothing travels like that; it is traveling like this, but your illusion makes it appear as if it is traveling from one side to another. So, there is a path.

So Namdeva went to Kāśhī, and he carried Ganges water. With that water, Rameshwara Shiva had to be bathed; ''Abhiṣhekam'' had to be done. So he walked all the way along with hundreds and thousands of people. He reached the door of the Rameshwara temple. There, he saw a thirsty donkey, almost at the point of death. Every pilgrim saw that too, but they were hurrying inside. When Namdeva saw this donkey, he said, “This is Shiva for me; why should I pour water on a, what is called, lifeless stone? Here is a living Shiva.” He immediately took the water, opened its mouth, and went on pouring it into its mouth. Everybody discouraged Namdeva and said, “All your ''puṇya'' will be wasted,” to which he said, “Let it disappear; I don't care. This is my Shiva; if I can help one creature, then I consider my life blessed.” This is called ''śhivajñāne jīvasevā''. Yes, you can do it in two ways. One way is when you are sleeping, and a mosquito finds you; it conveniently bites you and draws your blood. This is called unconscious ''Dāna'' (donation). Upon waking up, you consider it ''Dāna''. It will not just take; many times, there are good mosquitoes who also return in the form of dengue fever, etc. But consciously, suppose something is coming, and you are awake, and it is biting you. You may deal with it in two ways: one method is to prevent it, and another method is to see how many mosquitoes you are going to feed. So you have to consider yourself, ''śhivajñāne jīvasevā''. Of all the donations, donating blood is considered to be the most meritorious, especially if you are donating blood to a pregnant female mosquito; that is the greatest merit. If you can consider this, it might give you some consolation: ''śhivajñāne jīvasevā''.

Yes, you can do it in two ways. One way is when you are sleeping, and a mosquito finds you. It conveniently bites you and draws your blood. This is called unconscious ''Dāna'' (donation). Upon waking up, you consider it ''Dāna''. It will not just take; many times, there are good mosquitoes that also return in the form of dengue fever, etc. But suppose something is coming while you are awake, and it is biting you. You may deal with it in two ways: one method is to prevent it, and another is to see how many mosquitoes you are going to feed. So, you have to consider yourself in terms of ''śhivajñāne jīvasevā''. Of all the donations, donating blood is considered to be the most meritorious, especially if you are donating blood to a pregnant female mosquito. This is regarded as the greatest merit. If you can consider this, it might give you some consolation: ''śhivajñāne jīvasevā''.

''Śhivajñāne jīvasevā''—that is what Swami Akhandanandji was practicing in his life. I will narrate one incident. All the brother disciples were sleeping under one mosquito net because they could not afford a large one. All seven or eight brothers—monks—were sleeping, and it was summer in Kolkata. You know there is terrible humidity, making it difficult to breathe. They were restless but wanted to rest for a while because they aimed to wake up before three in the morning to sit for meditation. Sometimes, they wouldn't end their meditation and would not get up until three o'clock in the afternoon. They were experiencing so much joy and intoxication that they needed a little bit of sleep at night. Then one day, Swami Akhandanandji saw that they were restless. He took a big fan, dipped it in water, and began fanning his brother monks. After a few seconds, he found that all the brothers were sleeping very peacefully. He said, “My heart was filled with the greatest joy that I was able to serve Guru Maharaj in the form of my brother disciples.” This is called ''śhivajñāne jīvasevā''.

The essence of this second verse is: O Lord, anyone can reach you through any path—whether through the path of ''Bhakti'', ''Jñāna'', or ''Karma''—and each path is capable of taking any one of us out of the net of ''Māyā''. Each path is sufficient to destroy ignorance and lead to ''Mukti'' or ''Mokṣa''. Even though I know this, and I am convinced of it, I am unable to change my character. Why? Because of the strength of past evil ''Saṁskāras''. In each of our cases, we can understand this. So, O Lord, there is no other way for me except by taking refuge at your lotus feet. Therefore, I take refuge in you. Out of your grace, you accept me and take me out of this ''Māyājāla'' (the web of illusion) - ''Tasmāttvameva śaraṇaṃ mama dīna-bandho''!

''Oṃ jananīm sāradām devīm rāmakṛṣṇam jagadgurum |''

''pādapadme tayoḥ śritvā praṇamāmi muhurmuhuhu ||''

[[Category:Om Hrim Ritam]]

File:Ma Kali.jpg

2024-09-21T07:19:02Z

Pooniam:

Mother Kali

Om Hrim Ritam Lecture 01 on 18 August 2019

2024-09-20T08:26:02Z

Pooniam:

== Full Transcript ==
'''''ॐ'''''

'''''जननीम् सारदाम् देविम् रामकृष्णं जगद्गुरुम् ।'''''

'''''पादपद्मे तयोः श्रित्वा प्रणमामि मुहरमुहुहु ।।'''''

'''''Oṃ jananīm sāradām devīm rāmakṛṣṇam jagadgurum |'''''

'''''Pādapadme tayoḥ śritvā praṇamāmi muhurmuhuhu ||'''''

We are discussing the ''Avatāra Stotram''. This is the second hymn composed by Swami Vivekananda. Poetically, metrically, and grammatically, it is perfect, but in terms of beauty, it is not. Swami Vivekananda recognized this and gave it to his disciple Sharat Chandra Chakraborty for improvement. However, Chakraborty refused because it had come directly from Swamiji as a ''Rishi Stotram''. This is known as ''Ārṣa Prayoga'' or ''Rishi Prayoga''. There are two points we need to keep in mind. First, why did Swami Vivekananda compose it? Because he had a vision of Sri Ramakrishna in the form of twelve letters.

The second point is this: if you recall, in the previous class we discussed various types of hymns describing the form, qualities, and glory of God, such as ''Caṇḍī'', which praises the Divine Mother. There are also hymns that belong to the impersonal aspect of the Divine such as:

'''''प्रातः स्मरामि हृदि संस्फुरदात्मतत्त्वं सच्चित्सुखं परमहंसगतिं तुरीयम् ।'''''

'''''यत्स्वप्नजागरसुषुप्तिमवैति नित्यं तद्ब्रह्म निष्कलमहं न च भूतसङ्घः ॥१॥'''''

'''''Prātaḥ smarāmi hṛdi saṃsphuradātmatattvaṃ saccitsukhaṃ paramahaṃsagatiṃ turīyam ।'''''

'''''Yatsvapnajāgarasuṣuptimavaiti nityaṃ tadbrahma niṣkalamahaṃ na ca bhūtasaṅghaḥ ॥'''''

and ''Nirvāṇa Śaṭkam'', etc. But this particular hymn gives us a glimpse into our human condition, which is incapable of attaining Bhakti or anything similar. Psychologically, it suggests that the only option for us is to completely surrender ourselves to God.

Swami Vivekananda composed many works including poems, ''bhajans'', and ''stotras''. The first ''Stotram'' was ''Khaṇḍana Bhava Bandhana'' (which we have already covered). This is the second ''Stotram''. They are sung daily at the Ramakrishna Ashram in this order'': Khaṇḍana'', ''Oṃ Hṛim Ritām, Sarva Maṅgala,'' or ''Prakṛtim Paramām'', etc. (which we will cover later). This talk addresses the second hymn. Why did he compose it? Because he had a vision of Sri Ramakrishna in the form of twelve letters. This is called the ''Dvādasaākṣari Mantra'': Oṃ ''Namō Bhagavatē Rāmakr̥ṣṇāya''. This mantra is reflected in the first letters of every phrase of the hymn. There are four parts to this hymn. The fifth part, which was added later, ''is Oṃ Sthāpakāya Ca Dharmasya''. This was composed extemporaneously at the house of Navagopal Ghosh, but it was added to the hymn at a later time.

If we were to create something like that, we would have to ponder about it deeply and compose carefully. But when great souls compose, they do so spontaneously. A true artist does not make an effort; they become a fit instrument through which the music or poetry expresses itself. That’s why their work endures. If someone else composes, it may last for a few days, but afterward, it may not endure.

The hymn we are going to discuss is a ''Śaraṇāgati Gadyā'', similar to the ''Śaraṇāgati Gadyā'' by Ramanuja. ''Gadyā'' means prose, so here is Swami Vivekananda's ''Śaraṇāgati Stotra''. How do we know this? Because the phrase “''Tasmāt tvam eva Śaraṇam, mama dīna-bandho''” is repeated four times. In this hymn, Swami Vivekananda also had to take into account Sri Ramakrishna's divine nature. In this particular hymn, we encounter something even more wonderful than what we find in the ''Avatāra Stotram''. So, we are going to discuss it. Every day, we invariably sing these hymns: first ''Khaṇḍana'' and then ''Oṃ Hṛim Ritām''. So how did this world come about? What does it consist of? Where does it come from? ''Sṛṣṭi Sthiti''—the origin and the maintenance. ''Oṃ'' is something indescribable: ''Nirākāra, Nirguṇa, Nirviśeṣa'' ''Brahman, Akhaṇḍa Saccidānanda''. It is beyond description. ''Mana Vācana Eka Ādhār''—it is the sole support of both mind and speech. But truly speaking, it is beyond both speech and mind. This is represented by ''Oṃkāra''. We will briefly discuss about this Oṃkāra as well. The hymn goes like this:

'''''Oṃ hrīm ṛtam tvamachalo guṇajit guṇedyah'''''

'''''Naktam divam sakaruṇam tava pāda padmam;'''''

'''''Moham kaṣam bahukṛtam na bhaje yatō'ham'''''

'''''Tasmāt tvameva śaraṇam mama dīna bandho'''''

So the first meaning we have to seek is—''Tasmāt tvameva śaraṇam'': therefore, you are the only refuge. ''Dīna-bandho''—why are you there to bestow your grace? ''Dīna-bandhu'': Who is a ''dīna''? ''Dīna'' means helpless. You are the helper of the helpless. So, are we really ''dīna?'' Before we can receive something, we have to make ourselves receptive. Any object, such as furniture, a bed, or even constructing a house, requires preparation. For example, if the plot is on hilly land, unless you remove the rubble, stones, etc., level it down, and make it uniform, you cannot proceed. This capacity to receive is called ''Śaraṇāgati.''

An example is Girish Chandra Ghosh. Sri Ramakrishna asked him, “Can you repeat my name in the morning and evening?” He said no, as you already know. Then Sri Ramakrishna asked him, “Well, at least can you repeat the name once in the morning?” Girish said no because he didn’t know what time of day it was, whether it was morning or evening. Sri Ramakrishna gave him a third chance and asked, “At least before taking food, can you remember my name?” Girish Chandra Ghosh folded his hands and said, “I have eaten food many times without even being aware that I am eating it.” It is like children who, while drinking milk, are not aware of it. Later, they might complain, “Yesterday you did not feed me, and I do not remember you feeding me.” If they were not fed, how will they have the energy to complain? So Sri Ramakrishna said to Girish Ghosh, “Give me your power of attorney.” Only when Sri Ramakrishna gave him the power to grant Him his power of attorney did Girish say “yes.” That was the extent of his remaining energy to say “yes,” and thus Sri Ramakrishna accepted full responsibility for him.

So this is ''Śaraṇāgati''—which means complete surrender. This is the hardest thing in the world. How do we know? Because, if it is true ''Śaraṇāgati'', it must fulfill six conditions. Do you know what those six conditions are? This is part of Ramanujacharya’s ''Bhakti Mārga''. He was an expert in it and gives us the hint: “''Shadvidha Śaraṇāgati''”—shat means six. So, ''Śaraṇāgati'' is possible only when we fulfil these six conditions. Otherwise, it is not true ''Śaraṇāgati''. What are they?

'''''Anukūlasya saṅkalpaḥ pratikūlasya varjanam'''''

'''''Rakṣisyasi iti viśvāsaḥ goptrtva varanam tathā'''''

'''''Ātmanikṣepa kārpaṇye iti śadvidhā śaraṇāgatiḥ'''''

First, “''Anukūlasya saṅkalpaḥ pratikūlasya varjanam''”—these two go together. There is a beautiful Kannada devotional song by Purandaradasa: “''yena gu āne Raṅga ninagu āne, yana gu ninagu ibbarigu ninna bhaktara āne''.” What does ''āne'' mean? It signifies a responsibility or a contract. It is a contract between God and me with all the devotees as witnesses. So what is this contract? If I do not cultivate ''satsaṅga'' (holy company), then I am guilty. Having cultivated ''satsaṅga'', if you do not prevent me from ''duḥsaṅga'' (unholy company), then you are responsible for that. This song goes on like that. It is one of the most wonderful ''bhajans''. If you understand the meaning, it is marvellous. Thus, the spiritual journey is a contract between me and God; it is not a one-sided affair.

So ''Anukūlasya saṅkalpaḥ''—''saṅkalpaḥ'' means a firm determination. This word ''saṅkalpaḥ'' is a very strong word. That’s why, before doing ''Pūjā'' (ritualistic worship), we have to make a ''saṅkalpaḥ'' mentally. For an elaborate ''Pūjā'', there is a special formula: you take a little bit of rice, ''durvā'', etc., and sit to say, “On this particular day, ''Sri Ramakrishna Pūjakamanaya''”—why? For the purpose of ''Bhakti, Jñāna, Viveka,'' and ''Vairāgya''—I perform this ''Pūjā'' or “''kariṣye''” or “''kariṣyāmi''.” This ''saṅkalpaḥ'' is very important.

When we take ''Brahmacharya Dīkṣā'', we make a ''saṅkalpaḥ''. When we take Mantra Dīkṣā, we make a ''saṅkalpaḥ''. I said “we” make the ''saṅkalpaḥ'', not “I” make the ''saṅkalpaḥ''. Who is “we”? It means both Guru and ''Śiṣya''. The ''Śiṣya'' says, “Until I reach the goal, you will have to hold my hand and guide me.” The Guru’s ''saṅkalpaḥ'' is, “Until you reach the goal, I will not let go of your hand.” So it is not a one-sided affair. The Guru will give Mantra ''Dīkṣā'' and then will not just disappear. What happens if the Guru dies? The Guru can never die. What dies is not the Guru, but the body. The real Guru is God. In fact, the real Guru means knowledge. It is an abstract idea. I have discussed these ideas earlier, but few people keep notes. That’s why I have to repeat them again and again.

Whenever we look at any object, we are not actually seeing the object itself. We are seeing the knowledge we have about that object. So when we look at ''Sri Ramakrishna'', we have some knowledge, whether we call Him an Incarnation or God. It is this knowledge that produces our reactions and actions. Therefore, ''Guru'' means knowledge. The ''saṅkalpaḥ'' has to be done before any good activity is undertaken.

So, ''Anukūlasya saṅkalpaḥ''—these are clipped words in the form of mnemonics. What it really means is that the devotee has already read about what God wants them to do. How do we know what God wants us to do? Through scriptures. Many devotees (and I have to say some are quite ignorant) ask, “How do I know what ''Sri Ramakrishna'' wants me to do?” It is very clear. Read the ''Gospel of Sri Ramakrishna''. But do you just read and leave it at that? No. You read it, understand it, and put it into practice. That is what He is asking you to do. It is very interesting. You read the ''Gospel'' and then go to ''Sri Ramakrishna'' and ask, “Now bestow your grace.” The question is, will He be able to bestow it? He wants to do so, but will you be able to receive it?

So, why do we do all these things? Not to get the grace, because the grace doesn't start at a particular time; it is constantly flowing. But to use that grace, we have to be ready. For that, all these practices are necessary. The concept of ''Kṣetrikavat'' (just as a farmer prepares the field for a good harvest by removing weeds, ploughing, and watering, similarly, an individual prepares the mind or spirit for spiritual growth through discipline, study, and practice) is a peculiar ''Vedāntic'' concept of ''Sādhana''. What is it? Our ''Sādhana'' is not to obtain anything because we are already what we are seeking. But there is an obstacle, a barrier, a covering. ''Sādhana'' means to remove that covering. That is what ''Sri Ramakrishna'' helps us do. How? He tells us to do this, do this, and do this, and not to do this, not to do this, not to do this. If we follow His instructions, then His grace will follow, and we will be able to experience His grace.

So, ''Anukūlasya saṅkalpaḥ'' means, “O Lord, you have told me what to do and what not to do. Therefore, I am taking a vow that I will do only what pleases you.” ''Anukūlasya'' means whatever brings your favor. Whatever makes you favorable towards me, I am taking a vow to do only that. ''Pratikūlasya varjanam''—whatever displeases you, I am taking a vow that I will never even think about it, let alone do it. These are the first two steps, similar to ''Yama'' and ''Niyama''. ''Anukūlasya saṅkalpaḥ'' and ''Pratikūlasya varjanam''—and if we do that, what would be the automatic result?

''Rakṣisyasi iti viśvāsaḥ''—a firm ''śraddhā'' possesses us, meaning that except for God, there is nobody who can save us. Here, I am using God in a personal sense. What should be done, actually? If there is darkness, what is the only thing that can remove it? Light. If there is ignorance, what is it that can truly remove it? Knowledge. So here, God represents knowledge. ''Rakṣisyasi iti'' means that only God can save us. Nobody else can save us. That firm faith will come only when our heart is purified. That is why ''śraddhā'' doesn’t come at the beginning. What comes initially is belief, but ''śraddhā'' is a gift of God. I have to say that one of the greatest contributions of Christian religions is this concept. Faith is not a human possession; it is God’s gift. I hope you remember that one devotee went to ''Raja Maharaj'' and said, “If only I had faith, my meditation would be much easier.” Raja Maharaj replied, “What are you talking about? Faith is the last word just before God realization. He bestows faith upon the disciple just before God realization. Once a person has faith, what follows is God, just as dawn is followed by sunrise.” But without faith, how are we going to even accomplish? That is called belief.

This is the difference between belief and faith. So when we do the things God wants us to do, and completely refrain from what He doesn’t want us to do, it is ''Vidhi'' and ''Niṣedha''. Do you understand now? ''Anukūlasya'' means ''Vidhi''. ''Pratikūlasya'' means ''Niṣedha''—this is ''Śāstra''. Which is our ''Śāstra''? The ''Gospel of Sri Ramakrishna''. If we follow it, our heart develops that firm faith that nobody else can save us except God. That is what ''Bhagavān Krishna'' also says in the ''Bhagavad-Gita'':

'''''Daivī hyeṣā guṇamayī mama māyā duratyayā |'''''

'''''Mām eva ye prapadyante māyām etām taranti te ||'''''

''' ''Bhagavad Gita 7-14'''''

This ignorance belongs to whom? To me (God). ''Duratyayā'' means it is impossible to cross for anybody. But is there no way out? Yes, there is. “''Mām eva ye prapadyante''”—those who adore Me and take refuge in Me—“''māyām etām taranti te''”—they alone cross this ''Māyā'' because it is God's ''Māyā''. Is God's ''Māyā'' good or bad? It must be good. Because if His ''Māyā'' were bad, that would imply He is also bad. People don’t understand this. ''Sri Ramakrishna’s'' teachings are profound commentaries on the Vedas and the ''Upaniṣads''. He provides examples. That’s why you must read every day with attention. There, he says ''Māyā'' is like the covering of a fruit. You are not going to eat the covering. You are not going to eat the seed. You only eat the pulp. When you remove all the skin, what will you get? Rot. If a fruit is on the tree and you cut off the covering, will the fruit grow? It will just rot. So what is the purpose of that covering? To protect the fruit from all sorts of birds, insects, and other things, so that it will grow nicely and eventually it is discarded. Sri Ramakrishna gives other very meaningful analogies. When there is an injury, a scab forms. This scab is not desirable, but it is essential. If there is no scab or if you remove the scab, what happens? Your injury never heals. The very purpose of the scab is to help you by quickly healing the wound. He says that fools who forcibly remove the scab will find their wound never heals.

So what are we talking about? ''Avidyā Māyā'' is that which is developing ''Vidyā Māyā''. ''Vidyā Māyā'' is like the pulp. Of course, ''Avidyā Māyā'' is very much necessary. Just like the seed of ''Bhakti'' and the seed of ''Jñāna'' are covered by this. What is ''Avidyā'' here? Do you know what ''Avidyā'' means? See, we don't study these things, which is why we have a lot of problems. According to ''Śankaracharya’s'' interpretation, ''Avidyā'' means ignorance. But what is ignorance? Is it simply not knowing anything? That’s not ''Avidyā''. ''Avidyā'' means adherence to certain rituals, certain routines, like ''Pūjā'', ''Tīrtha yātrā'', etc. This is what ''Śankaracharya'' calls ''Avidyā''. So without these rituals and other practices, where are you? How are you going to develop at all? If you prostrate a hundred times, you might remember God at least once. At least by the hundredth time, after losing all energy from the first ninety-nine, you might tumble down, get injured, and say “Oh God!” and remember Him at that moment at least.

So the purpose of ''Avidyā Māyā'' is to prepare us for ''Vidyā Māyā''. With this beautiful idea, ''Sri Ramakrishna'' has, with one stroke, removed hundreds of years of misconceptions propagated by ''Śankaracharya’s'' followers who claimed that this whole world is ''Avidyā''. ''Sri Ramakrishna'' says it is not ''Avidyā''; it is nothing but the ''Divine Mother''. So why did God create this ''Prapancha'' (world)? For His enjoyment or for our development? These are the revolutionary ideas that ''Sri Ramakrishna'' introduced.

''Bhagavān Krishna'' never condemned. I could give a lengthy talk on that subject, but I'll just give you a hint. ''Sannyāsa-āśrama'' means a life completely dedicated to spiritual pursuits. When does ''Sannyāsa-āśrama'' come? You might say ''Sannyāsa'' is the highest ''āśrama''. Does that mean you can bypass the other ''āśramas''? Can you just discard ''Brahmacharya-āśrama,'' ''Gṛhastha-āśrama, and'' ''Vānaprastha-āśrama''? Instantly, a baby wants to become a ''Sannyāsi''. Because a ''Sannyāsi'' is also ''digambara'' (naked), and a baby is also ''digambara''. Acquire ''Sannyāsa'' immediately or become a natural ''Sannyāsi''. A ''Sannyāsi'' may not have any hair, and a baby also doesn’t have any hair. Is this what is meant? So, ''Brahmacharya-āśrama'' and ''Gṛhastha-āśrama'' are very much required and are steps leading to the proper and right development of the mind, making it capable of embracing ''Sannyāsa-āśrama''. That is why it is called ''āśrama''.

Every stage of life is an ''Āśrama''. So, we have some faith in God. What does that mean? That He will save us; He can save us. But we also believe that other things can save us. ''Anacin'' (a pain killer pill) can save us; a homeopathic doctor, if not an allopathic doctor, or an ayurvedic doctor will definitely save us. Even swamis suffer from these misconceptions. One of our swamis here is suffering from a lot of problems. There is a very effective allopathic remedy, but he refuses to even think about it, let alone apply it. He insists on only using ayurvedic treatments. His leg has become black. He says, "I have faith only in ayurvedic medicine." What should be his rationality? "I don't care. Naturopathy cannot help, allopathy cannot help, homeopathy cannot help. No pathy can help this body. Only ''Śrīpati'' can help." So, what is practical Vedanta? It means I will take whatever helps. I will not have any prejudice against anything. That should be the practical Vedanta. Only when we go through ''Anukūlasya''—doing whatever pleases the Lord and never doing what displeases the Lord—can we find clarity. In this light, you can analyse whether you should attend classes, talk to people, or cook something. You will gain a lot of insight.

''Rakṣisyasi iti Viśvāsaḥ'' - tremendous faith will come, that God alone can save us. Only then will the fourth step come. What is this fourth step? ''Goptṛtva varaṇam''. It means choosing God as my only protector. This is called ''goptṛtva varaṇam''. Until that time, I will have many ''pathies''. My dependence will be on so many ''pathies''. But ultimately, it is only God who can save. I'll give you a small hint. These ideas are so wonderful! Somebody has a disease. There are different systems: allopathy, homeopathy, naturopathy, etc. Now, what is it that cures? Which ''pathy'' cures? No ''pathy'' cures. Why? Because Hindus have a system of belief. You know what that belief is? Unless the ''Prārabdha Karma'' is over, no ''pathy'' will help.

There is a story I heard recently. A very rich man had a disease. He went through all types of ''chikitsā'' (treatments), including homeopathy, allopathy, ayurvedic, unani, acupuncture, and so on. He spent almost all of his money on these treatments. Nobody could cure him of his disease. Suddenly, after two years, he heard about a village quack who was famous for curing this type of disease. He heard about it only after two years. So he went there. He took the medicine and was cured that day itself. Completely cured! The next morning, he returned and was joyfully walking through his village. All the doctors were there on both sides of the chambers, and he was cursing them, saying, "What did these stupid fellows do? A simple village quack cured me. These fellows could not cure me." All the medics started laughing and said, "You stupid fellow, you see, until yesterday your ''Prārabdha Karma'' was there. It was over only yesterday, and if you had consulted any one of us yesterday, you would have been cured." So this ''Prārabdha Karma'' is a primary factor. Now, ''Prārabdha Karma'' can be removed only by whom? By the one and only, and that is God.

That is why it is said ''rakṣisyati iti viśvāsaḥ''. Then, whatever our faith is, this is the psychology: whatever we believe in our heart of hearts to be real—whether it is real or not is not the point—we will follow that. That is our way. ''Goptṛtva varaṇam'' means we wholeheartedly choose that only God and nobody else can save us. So we take refuge in God. Then, after choosing God, what is the next step? ''Ātmanikṣepaḥ''. I transfer all my burdens to Him and say, "You are the one who can carry me; I am transferring all my burdens to You." That is the fifth step. What is the last step? ''Kārpaṇya''—that means ever since that time, he lives a life of great humility. What is this humility? It means all these five steps are possible only because of His grace. The last step is ''kārpaṇya''—humility, but all the five steps before that were possible because of what? Because of God's grace. Not due to my greatness but because of God's grace. Therefore, O Lord, without your grace, I would not have been able to do all those five things. To live with that humility, that everything is because of Him only, is the sixth and last step in ''Śaraṇāgati''.

When a person fulfills all these six steps, that is called ''Śaraṇāgati''—''Shadvidha Śaraṇāgati''. Simply going there in the morning and saying, "I surrender myself to you," and then forgetting that you surrendered, only to say it again in the evening, is not true surrender. Where did you get yourself back to surrender again? In the morning, you gave yourself to Him. Where did you get yourself back to give again to God? This means you immediately took it back after you surrendered in the morning. Do you follow what I'm saying? In the morning, you said, "I offer myself to you." Once you offer yourself, you are no more. But in the evening, you are saying again, "I offer myself to you." Where did you get yourself back? This means you forgot about it, took yourself back, and then you are offering the same old stuff to Him again. For example, if someone prepares a first-class dosa for you in the morning and in the evening offers you the same dosa, keeping some aside especially for you because you liked it very much and appreciated it very much, storing it not even in the refrigerator but outside, and then the next morning offers it to you again—how will you feel? You feel like running away, if not slapping the fellow, don't you? So, what do you think God will feel? "This fellow offered himself to me yesterday morning, and again yesterday evening he offered the same thing. Today morning, he is offering the same old stuff. Every day, he is going to offer me the same old stuff." And God is unchangeable, but we are all changeable; that means day by day we rot. So these are the six steps to be followed.

And that is why in the Bhagavad-Gita we need to notice one particular thing. When did the word “''Śaraṇāgati''” appear in the Bhagavad-Gita? Where did it come? It only came at the end. That is the last one: “Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja.” But Arjuna wanted to surrender and he said, "I surrender myself to you," at the very beginning. Then only the teaching came: “śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam” (''prapannam'' means to take refuge in God). But to prepare Arjuna, he had to go through almost 699 shlokas. Only then, at the very end, God is telling him, “Now you give up dependencies upon everything and take refuge in Me alone.”

So, the second hymn composed by Swami Vivekananda - the main summary, the essence of the hymn is "Tasmāt" – therefore. Therefore, I take refuge in you, O friend of the lowly, ''mama dīna bandho''. What is Tasmāt? The first line in the hymn goes “Oṃ hrīm ṛtam” and in that order, what is the highest reality? Oṃ - Oṃ means Brahman. Brahman is beyond the body-mind complex. Whatever we comprehend of Brahman through the body and mind is not Brahman, but it is grossified Brahman. So what is that grossified Brahman? It is called Shakti. That Shakti is represented here by hrīm.

That is why all our mantras have a Bija Mantra. What is the Bija Mantra? It is hrīm. Sri Ramakrishna is Parabrahman and the Holy Mother is the Shakti. Oṃ hrīm. Hrīm means Shakti. The whole world is Shakti. Why is the world called Shakti? The world means energy; the world means movement. And Shakti means movement, and that movement is called the world. What is that movement? It goes in cycles. What is that cycle? Sṛṣṭi (creation), Sthiti (preservation), and Laya (destruction).

'''''Sṛṣṭi sthiti vināśanaṁ śakti bhūte sanātani'''''

'''''Guṇāśraye guṇamayi nārāyaṇi namostute'''''

That is why this is a wonderful idea. There are no male gods in Hinduism according to Vedanta. Is ''Narayana'' male or female? Who is ''Brahma''’s wife? ''Saraswati''. Who is ''Vishnu''<nowiki/>'s wife? ''Lakshmi''. Who is ''Shiva''’s wife? ''Kali''. So why the wife? Wife means putting into practice. Husband means knowledge. This is the ''Krama'' (order). You cannot do anything unless you have an idea of what you want to do already. So you are sitting here now. Before sitting, what knowledge did you have? “I have to sit. I can't go on standing.” Before doing any action, there must be something called ''chodanam'', something that prompts you to do that action. That action is called knowledge. So ''Brahma'' is the knowledge and ''Saraswati'' is the ''Shakti''. ''Vishnu'' is the knowledge and ''Lakshmi'' is the ''Shakti''. But actually Brahma means he is neither male or female. ''Brahma'' represents knowledge plus action. Knowledge plus action is Vishnu. Knowledge plus action is Shiva.

In ''Soundarya Lahari'', the very first verse is: ''Śivaḥ śaktyā yukto yadi bhavati śaktaḥ prabhavitum Na cedevam devo na khalu kuśalaḥ spanditum api ||''This verse conveys that without the association of ''Shakti'' (divine power) with ''Śiva'', ''Brahma'', or ''Vishnu'', they would not be able to accomplish their respective functions. If ''Shakti'' is not associated with them, they cannot perform their tasks. So what are their roles? ''Brahma''’s role is ''Sṛṣṭi'' (creation), ''Vishnu''’s role is ''Sthiti'' (preservation), and ''Shiva''’s role is ''Laya'' (destruction). These roles are actions, and to perform these actions, they need ''Shakti''. Why ''Saraswati''? For creation, knowledge is required, and that knowledge is represented by ''Saraswati''. For maintenance, money is needed, which is why we need ''Lakshmi''. For destruction, the sword is needed, which is symbolized by ''Maa Kali''. Thus, there is no male principle without the female. In the ''Bhagavad-Gita'', ''Brahma'' is referred to as ''Yoni'':

'''''Tasmin garbhaṁ dadāmy aham'''''

This means that the knowledge of the ''Purusha'' plants the seed for the creation of the world.

If I continue, many connections come to mind. In the ''Caṇḍī'', you find that ''Vishnu'' was sleeping. Why was he sleeping? Because his ''Shakti'' was sleeping. ''Brahma''’s ''Vishnu'' is the ''Shakti'', and two ''Rākṣasas'' came to kill him. He was helpless and had to pray to the Divine Mother: ''Yā devī sarva bhūteṣu nidrā rūpeṇa saṁsthitā.'' So the Mother was pleased, and She, who put ''Vishnu'' to sleep, alone had the power to awaken him. As soon as ''Brahma'' extolled the Mother with the words: ''“tvaṁ svāhā tvaṁ svadhā tvaṁ vaṣaṭkāra svarātmikā”. T''he Divine Mother was pleased and withdrew Herself from ''Vishnu'' in the form of ''nidrā'' (sleep). Immediately, ''Vishnu'' awoke, assessed the situation, and fought with the ''Rākṣasas'' Madhu and Kaitaba, defeating them.

So what is the subject we are discussing? The whole universe is nothing but the play of ''Shakti'', and this ''Shakti'' is represented by ''Hrīm''. ''Oṃ Hrīm''. ''Oṃ'' is the ''vākya'' (sound) that transcends the mind, and ''Hrīm'' is the essence of that sound. Here, ''vācana'' refers to all the senses, including both ''jñānendriyas'' (organs of knowledge) and ''karmendriyas'' (organs of action). ''Eka ādhār'' refers to the ultimate support or foundation, which is ''Brahman''.

'''''Answering a question from the audience:'''''

Yes, ''Jagat'' means this world. This world has a counterpart in the sense organs, which include five ''jñānendriyas'' and five ''karmendriyas''. Without these organs, the world would not exist as we perceive it. If the eyes cannot see, the world becomes incomplete, only 4/5 of what it should be. If one cannot hear, it becomes 3/5. If all the five knowledge organs disappear, there would be no world at all. First, the knowledge organs provide information, and then the ''karmendriyas'' act based on that knowledge. For example, if you see a tiger, you gain the knowledge of its presence and consequently avoid going near it.

Once in the London Zoo, a man jumped into the lion’s enclosure. When the lion charged at him, he somehow managed to escape. But as the lion came for him again, the visitors raised an alarm, and the guard arrived and shot at the lion, causing it to run away. The man who had jumped in had lost his mind, but it was indeed a real incident reported in ''Readers Digest''. Did I tell you about another incident? There was a family that somehow acquired a tiger cub that was only a few days old. They adopted it, and it grew up with them, becoming quite affectionate. The tiger slept like a baby, and the grandfather of the family was particularly fond of it. The tiger and the grandfather would often sleep on the same bed. As the tiger grew, it became fully grown within six months, and they had to give it to the zoo. The old man missed his pet terribly, feeling as if he had lost a grandson. Six months later, the family visited the zoo to see the tiger. The zookeeper advised them to use a jeep with bars for protection and not to get out of the vehicle, promising to follow them in a separate car. When they arrived, the grandfather saw the tiger lying under a tree and couldn't resist. He opened the jeep door, ran to the tiger, and embraced it. The zookeeper, who arrived shortly after, was horrified. After the grandfather had patted and stroked the tiger, the zookeeper revealed that the tiger he had just embraced was not his pet. In fact, it was a wild tiger! The story ended with much laughter.

Anyway, what are we talking about? The whole world is nothing but waves and waves of energy playing. That is why we use the analogy of the ocean. On the surface of the ocean, there are tremendous waves, bubbles, and wavelets. Even a tsunami is just a large wave. But at the bottom of the ocean, it is absolutely calm and quiet. This ocean water is compared to ''Brahman''. All these wavelets—hence the term ''laharī''—represent the different manifestations of energy. That's why many compositions are named ''Soundaryā Laharī'', ''Ānanda Laharī'', ''Śivananda Laharī'', and so on. ''Laharī'' means waves, and waves can only exist when there is energy. This energy is represented by ''Hrīm''. The sum total of all energy in the cosmos—whether it’s the sun, billions of stars, or everything else—is symbolized by one mantra, the ''Bīja Mantra'', which is ''Hrīm''.

Okay, is there any reason or rhyme for this ''Shakti'' or the play of this ''Shakti''? This is where the concept of ''Ṛtam'' comes in. This is one of the most profound discoveries of our Vedic Rishis. What is ''Ṛtam''? Everything has a deep meaning. ''Ṛtam'' means harmony, and the English word "rhythm" is derived from it. Everything moves in a systematic cycle. For instance, a seed becomes a tree, it stays for some time, produces more seeds, and then it dies. The cycle continues as new seeds grow into seedlings and trees. The sun rises and sets; man is born, grows, ages, dies, and is born again. This constant evolution of the cycle in Sanskrit is wonderfully termed the ''Brahma Chakra''.

The whole world is referred to as the ''Brahma Chakra''. It is not ''Nirguṇa Brahman'', which does not involve a ''Chakra''. However, the glory of the universe is beyond our comprehension. This is why, when Sri Ramakrishna had his first vision, he experienced overwhelming waves of consciousness from all directions. He tried to remain conscious, but these waves engulfed him and rendered him completely unconscious. This phenomenon is known as the play of energy or ''Shakti-pāta'', represented by ''Hrīm''. Sri Ramakrishna is the ''Nirguṇa Brahman'', but when we perceive him through the limited prisms of our minds, he is seen as ''Shakti''. Nevertheless, this ''Shakti'' is not chaotic; it is a completely controlled and rhythmic ''Shakti'' known as ''Ṛtam''.

To understand what ''Ṛtam'' is, consider two aspects: Cosmic Order: ''Ṛtam'' represents the cosmic order that governs the universe and Moral Order: It also signifies the moral order. Our ''Karma Siddhānta'' (doctrine of ''Karma'') is derived from this concept of ''Ṛtam''. It operates as a moral framework: if someone deviates from this morality, they will face suffering as a consequence. Conversely, if someone behaves in accordance with this moral order, they will be rewarded with what is called ''Svarga Loka'' (heaven), based on their ''Pūnya'' (merits) and ''Pāpa'' (sins).

'''''Question from the audience'':''' Are the rewards dispensed instantaneously, or is there a time frame for the dispensation of the fruits of our actions?

'''''Answer:''''' Some rewards or consequences are immediate. For instance, if you put your hand in boiling water, you will experience the outcome or ''Karma-Phala'' instantly. Once, one of our Swamis was giving a talk and compared Brahman to electricity. During the talk, someone asked, “How do we know there is electricity?” The response was, “There is a socket, and I can put my finger in it to see if electricity exists.” The Swami replied, “You will not know, but we will know!”. If you put your hand in the socket, you might not understand the nature of electricity, but we will definitely know if there is electricity or not.

So the whole world is a play. From birth to death, from morning till evening, it is a play of energy. Every human being goes through three stages: ''Jāgrat avasthā'' (waking), ''Svapna avasthā'' (dream), and ''Suṣupti avasthā'' (deep sleep). All these ''avasthās'' are manifestations of energy. There is full awareness in ''Suṣupti'' (deep sleep) as well. There is no time when there is no energy. Even for a dead person, although the body is no longer active in the usual sense, the cells continue to decompose and function. In this world, there is nothing called dead. Matter is not dead. It is merely a different form of energy. If energy is not manifested, it does not mean it is dead. Matter in manifestation is called energy, and energy in manifestation is called matter. This is actually a matter of manifestation versus non-manifestation, not of existence versus non-existence or life versus death.

For example, consider an inanimate object like this table. It may appear static and lifeless to us, but under an electron microscope, you would see billions of atoms, which are pure energy moving at incredible speeds. What appears to be a dead thing is, in reality, full of dynamic energy. Nothing is truly static; everything is dynamic, even though we might not be able to see it. This concept aligns with the idea in ''Karmaṇye Karma paśye'', which refers to understanding the nature of action and energy in this dynamic world.

So, ''Oṃ Hrīm ṛtam''—the concept of ''Ṛtam'' is like a mother, giving birth to two concepts: ''Satya'' and ''Dharma''. What are we discussing? First, we talked about ''Oṃ''. Second, we discussed ''Hrīm''. Third, we explored the concept of ''Ṛtam''. Fourth, we are examining how the concept of ''Ṛtam'' manifests into ''Satya'' and ''Dharma''. What is ''Satya''? It refers to knowledge, specifically the ability to discern what is true from what is not true. What is ''Dharma''? It is the path of moving towards that truth. Thus, ''Satya'' represents the understanding of truth, while ''Dharma'' represents moving towards that truth.

That is why, in Vedanta, ''Dharma'' is the very root of our happiness and unhappiness. If we move towards truth, it results in ''Pūnya''. ''Dharma'' gives birth to ''Pūnya'', which manifests in the form of enjoyment, or ''Sukha''. Moving away from light leads us into darkness, and what is the result of this darkness? It is ''Adharma''. ''Adharma'' leads to ''Pāpa'', and ''Pāpa'' leads to ''Dukkha'' (suffering). I hope you remember the concepts I have explained. What does ''Pūnya'' do? What is ''Pūnya?'' The ability to derive happiness from any situation is called ''Pūnya''. What is ''Pāpa''? It is the ability to make everything unhappy. That is called ''Pāpa.''

So, it is this ability we are discussing. We are not talking about circumstances, but rather about how one reacts to any circumstance. A saint, even if given only a piece of dry bread, can squeeze the highest happiness from it. For example, St. Francis of Assisi was often given old or stale bread, but he would gratefully accept it, saying, "This is the bread of Jesus. This is the flesh of Jesus." Similarly, Nāgamahāshay would receive stale bread and see it as ''Prasāda'' (consecrated food). He would be very happy because he does not view it as simply good or bad bread, but as bread offered to God, and thus, it is God. In fact, let me share an idea that might take some time to fully grasp but is worth understanding. Consider something that is rotten and decomposing. To us, it might seem unsuitable or inappropriate as food. Yet, the same decomposing matter is perfectly suitable for a bug or insect. For instance, the dung beetle’s food is dung. Imagine if the dung beetle is a devotee (''bhakta''). Would it not chant "''Brahmārpaṇam''" and offer the dung to God? After reciting "''Brahmārpaṇam''" and offering it to God, what does the dung become? It becomes ''Brahman''!

Today, I am going to discuss the concept that everything is Brahman. It all depends on our perspective. Externally, there is nothing inherently good or bad; everything is pure Brahman. Our perception depends on the capacity of our mind. To illustrate this, consider the following example: When Sri Ramakrishna was practicing ''Tāntrika Sādhana'', Bhairavi Brahmani brought him rotten fish, cooked in a skull, and asked him to eat it. Initially, he was repulsed and said, “How can I eat this? It is rotten, and it was cooked in a skull—presumably a human skull.” Does it matter if it’s a dog’s skull or a human skull? See how our biases influence us. Despite his initial reaction, he went into an ecstatic state and ate it. Bhairavi Brahmani ate it first, and then he did as well. On another occasion, she brought rotten human flesh and asked him to eat it. He said he could not do that. However, he soon went into ''Bhāva'' (divine trance), and the spirit of ''Caṇḍīka'' possessed him. In that state, he perceived everything as Brahman and had no problem consuming it.

Similarly, Mirabai’s brother-in-law sent her poison openly, saying, “I am sending you poison. Drink it and die.” Mirabai replied, “I will drink it, but I offer everything to Krishna.” ”''peevathu meera hasire visha pyala rana ne bheja” peevathu meera hasire'' - She drank the poison with joy, and nothing happened to her. Why? Because she offered it to Krishna, who is immune to poison. Poothana and Kaaliya attempted to harm Krishna with poison, but Krishna, being the very source of all things, including poison, was unaffected. He is the creator of everything, including those who misuse these elements. He is merely lending these things to others. Who created Kaaliya? Who created Poothana?

The concept of ''Ṛtam'' is one of the greatest discoveries. It gave rise to the concepts of ''Satya'' (truth) and ''Dharma'' (righteousness). The concept of ''Dharma'' further led to the development of the profound concept known as ''Karma Siddhānta'' (the doctrine of ''Karma''). The essence of ''Dharma'' is dependent on ''Karma'' because if one does nothing, one is neither ''Dhārmic'' nor – ''Adhārmic''. Inaction results in neither good nor bad outcomes. When a person engages in good actions, they are aligned with ''Dharma'', and the results of such actions will follow accordingly.

Unfortunately, in contemporary times, many Hindus have misunderstood or forgotten this concept. There is a tendency to view ''Karma Siddhānta'' negatively, attributing all suffering to past actions: "Why am I suffering? It’s because of my ''Karma''." Similarly, people attribute others' successes to ''Karma'': "Why did Trump become the President of America? It’s my bad ''Karma''." "Why did Modi become Prime Minister? It’s my good ''Karma''." This deterministic view oversimplifies the concept of ''Karma''. The truth is that every action, including attending my class or teaching it, is influenced by ''Karma''. We are all engaged in a continuous exchange of ''Karma'', impacting and being impacted by each other’s actions and thus exhausting each other’s ''Karma''.

In a way, ''Dharma'' has become somewhat degenerated into mere ''Karma Siddhānta''. This is why Bhagavān Krishna emphasized that mere action is meaningless unless it is aligned with ''Dharma''. Only ''Dharma Karma'' leads to higher realms of existence. However, even beyond ''Dharma Karma'' is the concept of ''Niṣkāma Karma'' (selfless action), which has been introduced here. Swami Vivekananda condensed this understanding into a profound insight. At the root of all these concepts is ''Oṃ''. And who is ''Oṃ''? It is Śri Ramakrishna. This hymn is especially addressed to Śri Ramakrishna—it is his hymn. The first hymn speaks of the ''Avatāra'' (divine descent), and this one is dedicated specifically to Śri Ramakrishna.

''Oṃ Hrīm Ṛtam'' summarizes both ''Saguṇa'' (personal) and ''Nirguṇa'' (impersonal) aspects of God. What is Swami Vivekananda expressing? He is highlighting the relationship between the world and God. God is represented by ''Oṃ'', and the same God manifests in this world as ''Hrīm''. How does this manifestation occur? ''Hrīm'' is divided into ''Satya'' and ''Dharma'', and this ''Dharma'' further divides into good ''Karma'' and bad ''Karma''.

What a beautiful concept ''Oṃ Hrīm Ṛtam'' is! All these aspects are addressed to Sri Ramakrishna. O Lord Ramakrishna, ''Tvam achalaha'' — you are the immovable, infinite, and unchanging. Being immovable means being unchanging. You are the eternal truth. We cannot depend on something or someone that is constantly changing or disappearing. Such a person makes promises and then evades them, leading to instability. But Sri Ramakrishna is the foundation, what Paul Tillich refers to as “the ground of being.” For a building to stand, it must have a ground. Without a foundation, one only builds castles in the air. Thus, ''Brahman'' is the foundation, the very base of the universe. As it is said, ''brahmaṇo hi pratiṣṭhitam'' — ''pratiṣṭhita'' means the very foundation of the entire universe.

“''Guṇajit, guṇedyāḥ''” — This same idea is reflected in the verse ''“śarva māṅgala māṅgalye”'' with ''“Guṇāśraye guṇamayī”''. You are the embodiment of the ''guṇas'', and you are also the very manifestation of all the ''guṇas''. This means that you are both the essence and the expression of the ''guṇas''. What are these ''guṇas'' we are referring to? The three ''guṇas'' are:

* ''Sattva:'' Represents purity, knowledge, and harmony.
* ''Rajas'': Symbolizes activity, desire, and restlessness.
* ''Tamas'': Denotes inertia, ignorance, and darkness.

You are the very essence of these ''guṇas'', as well as their manifestation.

In today’s class, I will give you a brief description and we will stop there. The entire universe is fundamentally composed of the ''guṇas''. My body is made up of these three ''guṇas''. My mind is also constituted of the three ''guṇas''. The entire cosmos, including the ''Pañcabhūtas'' (five great elements), is comprised of these three ''guṇas''. This concept is beautifully expressed in the verse ''“Sṛṣṭi sthiti vināśanam śakti bhūte, sanātani, Guṇāśraye, guṇamayī, nārāyaṇi namostute”''. Here, ''śakti bhūte'' corresponds to ''Hrīm'', and ''sanātani'' corresponds to ''Oṃ''.

But what is She doing with that ''Śakti''? ''Śakti'' represents ''Sṛṣṭi'' (creation), and all activities can be categorized into three types: creation, maintenance, and destruction. Apply this concept to any activity. For example, a potter creates a pot, which is then used and eventually broken. The potter recycles the materials, and this recycling represents the process of death and rebirth. What a marvellous idea we are discussing here! All activities can be divided into these three types: creation, maintenance, and recycling. This is referred to as the ''Brahma Chakra'', encompassing ''Sṛṣṭi'' (creation), ''Sthiti'' (maintenance), and ''Laya'' (destruction). There is nothing else in this world. The same idea is reflected in the terms ''Guṇajit'' and ''Guṇedyāḥ''. ''Guṇajit'' means "you are the master of the ''guṇas''; you have conquered the ''guṇas''." If you conquer something, you become its master. Thus, the Lord is the master of the ''guṇas'' and simultaneously, before creation existed, the ''guṇas'' were in Him. This means He embodies the ''guṇas'' and manifests as them. What is creation? It is the manifestation of the ''guṇas''. This is why the entire universe is nothing but the ''triguṇas''. I will end this class here as I mentioned.

Everything in this world consists of the three ''guṇas''. The chair has three ''guṇas'', the table has three ''guṇas''. This room has three ''guṇas'', and both living and non-living things are made up of the three ''guṇas''. You might ask about marble stones—where are the ''guṇas'' in them? For example, a beautiful Italian marble represents the ''Sattva'' ''guṇa''. A polished granite stone from Andhra or Karnataka, with a fine finish, also represents the ''Sattva'' ''guṇa''. If the stone is unpolished, cracked, and not very pleasing but still functional, it represents the ''Rajo'' ''guṇa''. On the other hand, if the stone has ragged edges and is home to ants, mosquitoes, and scorpions, it represents the ''Tamo'' ''guṇa''. This concept applies universally—whether it's food, worship, utensils, or houses. Some places immediately give you a sense of pleasure or contentment, while others might not. This reflects how the ''guṇas'' influence our perception and experience.

I hope Sri Ramakrishna will not be displeased with this observation. Some images of Sri Ramakrishna might evoke a sense of ''Tamo'' ''guṇa''. When you see such images, you might wonder, "Could Sri Ramakrishna really appear this way?" These images might not inspire reverence or joy. On the other hand, some images are more neutral, which can be described as representing the ''Rajo'' ''guṇa''. These images might prompt a sense of obligation or duty, and you might bow down to them, but your inner feelings may not align with true devotion or joy. Then there are images of Sri Ramakrishna that appear to be imbued with a sense of life and divinity. These images evoke a deep sense of pleasure and reverence, representing the ''Sattva'' ''guṇa''. Such images resonate with a feeling of living presence and elevate your spiritual experience. The manifestation of that image is called ''Sattva Guṇa''.

Consider anything—whether it’s a dress, ornaments, or any object. It is a manifestation of the three ''guṇas''. However, there is a deeper point to understand: While we talk about three ''guṇas'', in reality, there is only one ''guṇa''. To illustrate, think of a dimmer switch. When you turn the knob to the lowest setting, the light is dim or dark, which represents ''Tamo'' ''guṇa''. As you increase the light, ''Rajo'' ''guṇa'' becomes more prominent, and at the highest setting, where the light is bright and clear, ''Sattva'' ''guṇa'' is dominant. What you observe is that where one ''guṇa'' is predominant, the others recede into the background. You cannot physically separate ''Sattva'', ''Rajas'', and ''Tamas''; they are not distinct entities but rather different manifestations of the same fundamental ''guṇa''. In reality there is only one ''guṇa'' but depending on its manifestation and its effect upon us, it is called by a particular name - ''Sattva, Rajas or Tamas.''

I'll give you an example. Imagine a rich man who is asked for a donation towards a charity. If he donates just one paisa, he is called miserly, exhibiting ''Tamo guṇa''. If he donates 1,000 rupees, it reflects ''Rajo guṇa'', showing more generosity. If he donates one million or one crore rupees, he is considered ''Sattva guṇa sampannaḥ'', possessing the highest virtue. The number of garlands he receives also depends on his donation. The fellow who only gives one paisa—what type of response will he get? Will he be garlanded at all? This is the effect of ''Tamo guṇa''. Do you see what I'm saying? Although I am putting it in a jocular way, the whole universe is nothing but the action and reaction of these three ''guṇas''. If you remove these ''guṇas'', there will be no universe at all. There will be no world at all. This is what we are referring to here regarding “''Guṇajit''.” He is the master of the ''guṇas''. What does this mean? What is another name for ''guṇas''? It is called ''Māyā''. How do we know? Because it is stated in the ''Bhagavad Gita'':

'''''Daivī hyeṣā guṇamayī mama māyā duratyayā |'''''

'''''Mām eva ye prapadyante māyām etām taranti te ||'''''

''''' Bhagavad Gita 7-14'''''

What does ''Māyā'' consist of? Three ''guṇas''. What does ''Jagat'' (the world) consist of? Three ''guṇas''. My body is made up of what? Three ''guṇas''. There is nothing else except this. This is the most wonderful thing we have to understand here.

So, we will talk about this concept a little further in our next class. What is the second hymn saying? "Oh Sri Ramakrishna, you are ''Oṃ''. You are beyond the body-mind complex; you are beyond thoughts, mind, and speech. You are ''Hrīm'' manifested here. This ''Hrīm'' is unmanifested power. Then that ''Hrīm'' manifests as what? As ''Ṛtam''. When that principle is further grossified, this ''Ṛtam'' degenerates into ''Satya'' and ''Dharma''. This concept of ''Dharma'' brings into effect what? ''Karma-Siddhānta''. The whole universe is run only by ''Karma-Siddhānta''. Everything consists of three ''guṇas''. ''Māyā'' is of three ''guṇas'', the world is nothing but three ''guṇas'', our body is of three ''guṇas'', and our ''bhakti'' is also of three ''guṇas'': ''Tāmasika Bhakti'', ''Rājasika Bhakti'', and ''Sāttvika Bhakti''. This is the most wonderful truth.

'''''Oṃ jananīm sāradām devīm rāmakṛṣṇam jagadgurum |'''''

'''''Pādapadme tayoḥ śritvā praṇamāmi
'''muhurmuhuhu ||'''

[[Category:Om Hrim Ritam]]

Om Hrim Ritam Lecture 02 on 25 August 2019

2024-09-20T08:01:26Z

Pooniam: Corrected punctuation, grammar and clarity

== Full Transcript ==
'''ॐ'''

'''जननीम् सारदाम् देविम् रामकृष्णं जगद्गुरुम् ।'''

'''पादपद्मे तयोः श्रित्वा प्रणमामि मुहरमुहुहु ।।'''

'''''Oṃ jananīm sāradām devīm rāmakṛṣṇam jagadgurum |'''''

'''''Pādapadme tayoḥ śritvā praṇamāmi muhurmuhuhu ||'''''

We are discussing the ''Avatāra Stotram''. The first hymn, ''Khandana Bhava Bandhana'', is completed. This is the second stotram composed by Swami Vivekānanda, based upon his vision of Sri Ramakrishna in the form of the mantra, “''Oṃ Namō Bhagavatē Rāmakr̥ṣṇāya''.” There are many similarities between this stotram and the ''Avatāra Stotram''. When the occasion arises, we shall refer to those similarities. Sri Ramakrishna is described in this ''stotram''. This hymn is exclusively dedicated to Sri Ramakrishna, as his name is mentioned repeatedly. To begin with, let us consider ''Oṃ'': What is His real nature? The real nature of God is represented by this symbol, ''Oṃ''. That's why the very ''Oṃ'', that particular ''Oṃkāra''—or what is called ''Praṇava''—has been expounded by one ''Upaniṣad'' that is completely dedicated to the explanation of ''Oṃ''. Which ''Upaniṣad'' am I referring to? The ''Māṇḍūkya Upaniṣad''.

Briefly, what is this ''Oṃ''? ''Oṃ'' consists of three letters or syllables: ''Aa'' (ā), ''Oo'' (ū), and ''Mm'' (m̐) – ''Āūm̐''. And there is that “um,” the final ''Mm''. In the English language, when we use the letter “M,” we pronounce it fully. However, Sanskrit divides the letters into two parts: the ''Svaras'' (vowels) and the ''Vyañjanas'' (consonants) – ''ka, kha, ga, gha'' from ''Aa'' up to ''La''. In Sanskrit grammar, ''Vyañjana'' refers to a consonant, distinguishing it from a vowel (''Svara''). The word is often used to denote the entire set of consonants in the Devanagari script. Consonants are never pronounced as ''ka, ga, ku,'' or ''gu''. Consonants like ''ka'', ''ga'', or ''ma'' aren’t fully complete on their own. They need a vowel. Only ''ka'' plus ''aa'' is ''ka'', ''ka'' plus ''ee'' is ''ki'', and so on. Now, ''Aa, Oo,'' and ''Mm'' – ''Aa'' starts from the back of the throat and the chest area. I believe I’ve mentioned that the area from the neck to the lips is called the sound box, or larynx. What comes from our lungs is merely air. Like a flute, when air is blown through it, the different holes produce different sounds called the ''Sapta Svaras: Sa (Ṣaḍja), Ri (Ṛṣabha), Ga (Gāndhāra), Ma (Madhyama), Pa (Pañcama), Dha (Dhaivata), and Ni (Niṣāda).''

So, when air passes through and enters the sound box, the first sound that emerges is ''Aa''. If you like, place your fingers on your throat and say ''Aa''. You can't say “Oo” initially; it just creates the sound ''Aa''. The vocal cords vibrate deeply, producing a resonant sound. Now, say ''Oo''. The sound travels from the throat through the mouth and resonates in the oral cavity. You can feel the vibration there. Finally, the sound ends when the lips come together. You cannot pronounce ''Makāra'' without both lips touching. The lips press together to produce the ''Mm'' sound, and this sound vibrates through the nasal passages, creating a humming or buzzing sensation. Vocalizing ''Oṃ'' involves the holistic engagement of the body, from the throat and mouth to the nasal passages and head. This is the arrangement.

This means ''Oṃ'' covers every sound in this world from the beginning to the end. This whole world is composed of objects, and all the objects have particular names. This is a wonderful philosophy: you cannot think of an object without the name, and you cannot think of a name without the associated object. For example, try uttering the word “man” without bringing to mind the corresponding form of a man. Can you do that? It is impossible. So, these two are associated. ''Nāma'' and ''Rūpa'' are associated. The whole world, or ''Jagat'', consists of ''Nāma'' and ''Rūpa''—names and forms. Every object has a name, and whether you utter it physically, vocally, or think of it mentally, the corresponding form must arise. So, when that name passes from the bottom of the sound box to the lips, the moment it reaches the lips, it must represent some name. Since it covers every sound in the world, only ''Oṃkāra'' can become the representation of God because God means the whole universe. The whole universe means all the objects. All the objects mean all the names. All the names mean all the sounds. All the sounds mean only those that can pass from the beginning of the sound box to the end of the sound box.

Now in this ''Oṃ'', the first part is ‘Ah,’ the middle part is ‘uh,’ and the last part is ‘mm.’ That is why this was Swami Vivekānanda's explanation. That is why in this whole world there is no other word that can represent God. ''Oṃ'' means everything. You take the old Webster's Dictionary or the new international Oxford dictionary. All the words in the dictionary consist of only 26 letters. The English letters are tricky. For instance, consider the word “man” – the letter ‘a’ is not “a” but is closest to the Sanskrit letter “ah,” etc., but here "man" is pronounced as “ma-en.” Ah is pronounced as ‘ae.’ Whatever the sound, it must pass through this sound box. ''Oṃ'' consists of Ah, uh, and mm, but that is not the full ''Oṃ''. It continues as ‘mmm,’ “Oṃmm.” That is why the last ''mm'' is called ''Ardha Mātrā''—only half of that sound. The other ''ardha''—the other half of that sound—is indescribable. It does not represent anything. That is why “mmm” represents all the three states of waking, dream, and deep sleep. ‘Ah’ is the symbol of the waking state. ‘Uh’ is the symbol of the dream state. ‘Mm’ is the symbol of the deep sleep state. But that which pervades all three, and is yet beyond all three, is called ''Oṃkāra''.

So, they're all included here in the ''Oṃkāra''. Sri Ramakrishna gives an example: you beat a drum or any other instrument. First, you hear all the expected sounds; after that, you hear ''mmm''—like waves, similar to a gong. That is represented by Brahman. What a wonderful thing it is! ''Oṃkāra'' represents both the impersonal Brahman—''Nirviśeṣa Brahman''—as well as ''Īśvara''. ''Īśvara'' always means ''Saguṇa Brahman''. ''Īśvara'' is a "married" Brahman, married to Māyā. Brahman married to Māyā is called ''Īśvara''; Brahman divorced from Māyā is simply called Brahman. Brahman and ''Īśvara''—''Saguṇa Brahman'' and ''Nirguṇa Brahman''. The waking, dream, and dreamless states represent ''Saguṇa Brahman'' because the totality of all waking states, the totality of all dream states, and the totality of all the deep sleep states combined is called ''Īśvara''. The three states individually are called as follows: The individual waker is called ''Viśva'', and the universal waker is called ''Virāṭ''. The individual dreamer is called ''Taijas'', and the universal dreamer is called ''Hiraṇyagarbha''. The individual deep sleeper is called ''Prājña'', and the universal deep sleeper is called ''Īśvara''.

So, ''Īśvara'' means ''Kāraṇa''. ''Kāraṇa'' means cause. Cause means from where both the individual and universal are arising. That is why ''Īśvara'' is Brahman plus ''Māyā'', otherwise called ''Saguṇa Brahman'', or otherwise known as ''Triguṇātmikā'', consisting of three ''Guṇas''. Incidentally, those three ''Guṇas'' also roughly correspond to ''Sattva Guṇa'' as the waking state, the half-asleep or dream state to ''Rajo Guṇa'', and deep sleep or ''Tamas'' is called ''Suṣupti''. So, what am I trying to convey? Ah, Uh, and Mm represent waking, dream, and dreamless states. It represents not only the individual but the whole universe, or in totality called ''Saguṇa Brahman''. Whereas, the “mmm” continuation is called ''Nirguṇa Brahman''.

Everybody is going through the same three states. Now, hopefully, we are all in the waking state. It is the same with the whole universe, except the times may differ. If you go to England now, they are in deep sleep—''Suṣupti'' state. If you go to America, they're watching TV now and getting ready to go to sleep. They also go through exactly the same things. That's why I sometimes make a little fun. A young male mosquito—what does it dream of? What does a young man dream of? A young woman. And what do young women dream of? Vice versa. So, what does a young male mosquito dream of? It dreams of two things: a beautiful young female mosquito and a beautiful young man full of blood without any mosquito curtain. These are the goals: ''Dharma'', ''Artha'', ''Kāma'', and ''Mokṣa''. The mosquito also thinks about ''Mokṣa'' because it is not sure whether, in fulfilling ''Artha'' and ''Kāma'', it will attain ''Mokṣa'' or not. It doesn't know.

So, our problem is: if we are identified individually, we are bound. If we are identified universally, we become free. This is the truth. Individuality creates separation. Separation means bondage. Universality creates what is called true freedom. Because that which allows our consciousness to work with the greatest freedom is called ''Sattva Guṇa''. And the less our consciousness is manifested, or when it is half-manifested, it is called ''Rajo Guṇa''. When it doesn't manifest at all, it is called the ''Tamo Guṇa''.

'''''Answering a question from the audience:''''' Yes, the states keep changing constantly. Individuals who are in the waking state can also end up in ''Tamo Guṇa''. I see that change even now in this class. You people begin with ''Sattva Guṇa'', develop into ''Rajo Guṇa'', and finally end up in ''Tamo Guṇa''. But we have the potential. Our potentiality is to go beyond all the three states and to remain as a witness. That is represented by “mmm.”

This hymn belongs to Sri Ramakrishna. All these descriptions are about Sri Ramakrishna. Sri Ramakrishna is both the ''Nirguṇa Brahman'' as well as the ''Saguṇa Brahman''. I will dwell upon it for a minute. God's name is ''Saccidānanda''—''Sat'', ''Chit'', and ''Ānanda''. Universal ''Sat''. ''Sat'' means existence without any particularity. It is called ''Sat''. Existence with a particular thing is called manifestation. Take, for example, a table. You just say the word "table." Just saying the word "table" is interpreted in the English language as "I see a table," which means a table exists. You don't use the word "existence" after that word. What do you say? Table exists, man exists, chair exists. Why do we use two words like that? Because existence, without any form or without any name, is ''Sat''. The moment that existence takes a particular form, we give it a special name and then call it a table, a man, a mosquito, a plant, a fan, or whatever. That is why we are forced to give a name, because it has a specialized form. The nearest example we can give is clay, wood, or gold. Initially, it is just a lump of gold, clay, and nothing more than that. But the moment it takes a special form, it is called a ring, a bangle, a necklace, or any other ornament. The point is, pure existence is called ''Sat''. When that ''Sat'' manifests in the form of a particular thing, it becomes something.

Another example is the ocean. The ocean is nothing but water—pure water. The moment some air comes, it creates a wave or a bubble. Now, what is a wave? Is it different from the water? Then why do we call it a wave instead of calling it water? A wave is a particular form of water created by air. There is still water; air comes and raises it a little, and then we call it a small wave or bubble. If there is a little more air, it becomes a small wavelet; if there is more air, it becomes a bigger wave; and if there is still more air, you call it a tsunami. But all these things are nothing but pure water. So this pure existence is called ''Sat''.

Similarly, pure knowledge—just knowledge. That which makes us know anything is called knowledge. Take, for instance, this tin of chocolates. You know what it is. As pure existence, you will not be aware of it. In fact, you cannot know it as existence also, but I am forced to give that example. The moment it comes to your mind, its particularized existence is this tin of chocolates. So you give it a name. This is a container. Inside the container, there are the chocolates. But if all these forms are smashed together or squashed together, you can't call it chocolates. If all the wooden furniture is squashed together, it is called wood. All the pots, if squashed together, are called clay. What I am trying to convey is that pure existence can never be experienced. “Experienced” implies: 1) there is an experiencer, 2) there is an object to be experienced, and 3) there is the process of experiencing.

You cannot give any name to pure knowledge, just like pure existence. Let me give an illustration. There is a big jar of water. There are small containers of different colors, shapes, and sizes. You go on pouring water into them. Now, you can distinguish one from another and say, “I want water from the small blue container, not from the red container.” Another illustration is what we make during Diwali: we melt sugar and then pour it into different molds, such as a small elephant, a horse, a chariot, a bird, etc., of different shapes and sizes. The children don't know that they are all exactly the same thing—that it is nothing but sugar—and they ask, “I want only the elephant; I want to eat the elephant. I want the horse, etc.”

Remember I told you an incident. Once, a family came to see one of our presidents, Swami ''Sankāraṇanda''. A small child of 2–3 years old also accompanied them. It so happened that when this family had visited a few days earlier, our past president, Dr. Rajendra Prasad, had passed away. Somehow, the topic turned to Dr. Rajendra Prasad. The Swami was talking with the parents and some other devotees, and the Swami saw the small child and asked his sevak (attendant) to bring ''Rajbhog'' (Rajbhog is a variant of ''Rasagulla'', a big ''Rasagulla'' with a different flavor and color). So, the ''Rajbhog'' was given to the child. He was eating and kept hearing the word “Rajendra Prasad” repeated over and over again. He liked the sweet very much, and after the meeting was over, they returned home. After two or three weeks, the same family visited the Math again. The moment the little boy saw Swami ''Sankāraṇandaji'', he started shouting “ma Ami Rajendra Prasad kabo” in Bengali, which translates to “I want to eat Rajendra Prasad!” The little boy associated ''Rajbhog'' with Rajendra Prasad because he heard that name mentioned so many times.

We also make different dishes with the same vegetable. With the same potato, you can make five or six curries, but you prefer a specific dish. But if it is plain potato, it is just a potato and nothing but a potato. If it is plain rice, it is nothing but rice. But in combination with other ingredients, it becomes curd rice, sambar rice, lemon rice, tamarind rice, tomato rice, etc. So what am I trying to explain to you? Knowledge just is. You cannot give any name because it is knowledge per se. Going back to the earlier illustration, there are different containers. So some water looks yellow, some water looks green, some water looks red, and some looks white, all having different shapes because the water takes the shape of the container. If this knowledge enters into a musician, what do you call it? Music. If the same knowledge enters into a scientist, you call it science. Imagine all these musicians’ minds as one type of container, a scientist’s mind as another type of container, a poet's mind as another type of container, an IT person's mind as another type of container—''Saraswati'', the knowledge is exactly the same, but when that knowledge is received, it depends upon what shape our mind is when it is received. It takes that particular shape and becomes a musical mind, a scientific mind, a poetical mind, a cookery mind, a pickpocket mind, etc.

I'm talking about three separate issues. When ''Sat'' takes a particular form, you call it that particular man, mosquito, tree, etc. When knowledge enters, you assign a specific label to that form and say this person is a scientist, this person is a musician, etc. Similarly, ''Ānanda'' also is generalized, so you can't call it anything. You can't experience it. That is an important point. You can't experience pure existence, pure knowledge, pure ''Ānanda''. You can only become one with it. Because, to experience, there should be a subject, there should be an object, there should be an instrument, and there should be a relationship between these three (''Triputi''). So what I am trying to convey to you is that real ''Sat''-''Chit''-''Ānanda'' cannot be experienced. That is why Swamiji says—existence absolute, knowledge absolute, and bliss absolute. So, this is ''Ānanda'': when it enters into a pakoda, it is called fried ''Ānanda'' because it will fry you later on. So, if it is a sweet, it is a sweet ''Ānanda'' because it will make you sweet later on. You can become one with it, but you cannot experience it. The moment you have to experience it, you have to make it concrete. The abstract becomes divided into two—the subject and the object—and then there is that connection. These are abstract ideas that I am sharing with you.

Now we understand that “''Oṃ''” consists of three syllables. These three syllables also represent ''Sat'', ''Chit'', and ''Ānanda'', and also the waking, dream, and deep sleep states. Every created ''Prāṇī'' (living creature) has to go through these three states: waking, dream, and deep sleep states, and in every state, it has to experience ''Sat'', ''Chit'', and ''Ānanda''. I will give you a deeper analogy. When we are in the deep sleep state, we only experience one—''Ānanda'', which means pure ''Sat''. When we are in the dream state, we experience a little bit of ''Sat'', a little bit of ''Chit'', and a little bit of ''Ānanda''. Only in the waking state do we experience ''Sat'', ''Chit'', and ''Ānanda'', and that too only in a limited capacity. That is why I mentioned ''Virāṭ''—the Universal—which is very important.

Coming back to the hymn—this is a hymn about ''Sri Ramakrishna''. ''Sri Ramakrishna'' is represented by ''Oṃ'' both as the impersonal ''Brahman'' (''Nirguṇa Brahman'') and as the personal ''Brahman'' (''Saguṇa Brahman''). That is what is mentioned in the first hymn to ''Sri Ramakrishna''—''Khaṇḍana bhava bandhana jaga vandana vandi tomāya'' | ''Nirañjana nara-rūpa-dhara nirguṇa guṇamaya'' || Here, “''guṇamaya''” means ''Saguṇa Brahman''.

Let us consider ''Oṃ''. When this ''Oṃ'' descends, as it were, manifests, or grossifies, it is called a ''Hrīṁ''. I explained earlier that this ''Hrīṁ'' is called the ''Bīja Mantra''. Now, our Hindu religion consists of three main sources: the ''Vedas'', ''Tantras'', and the ''Purāṇas''. The ''Vedas'' represent ''Oṃ''. The ''Tantras''' special discovery is the ''Bīja Mantra''. Every deity, in its most condensed form, is called a ''Bīja''. Just like a whole tree is compressed into the form of a seed and then uncompressing or unzipping is called manifestation, the unmanifested is called the ''Bīja'', and the manifested is called the actual experience, or whatever is experienced. We are talking about that ''Brahman'' who is beyond both the mind and ''Vākya'' or expression. ''Vākya'' means how we express it. So when you think about something, it is called ''Mana'', and when you want to express what you think, it is called ''Vākya''. This ''Vāk'' also has two aspects: a mental aspect and a physical aspect. That is why, what you do in a dream state is that you are talking to yourself. The whole dream is nothing but a talk with yourself. Suppose you are dreaming that ''Swami Dayatmananda'' is taking a class, and you are listening with rapt attention. Who is talking in your dream? Not ''Swami Dayatmananda'', but you yourself. Upon waking up, who is talking? You are talking to yourself only. It seems that in your dream also, you don't have the courage to sit on the platform and give a lecture to yourself. And there, you have to create a ''Swami Dayatmananda'' to give the talk. Such is your lack of self-confidence! If you had the confidence, then you would make me the audience and give the lecture. But in your dream also, you are not able to do that.

Reverting to the topic of ''Oṃ'' - ''Oṃ'' represents that which is beyond both mind and speech and everything else. That is why it is said “''Avāṅ-mānasa-gocaram''” and “''Yato vāco nivartante, aprāpya manasā saha''.” ''Hrīṁ'' is especially a ''Tāntrik'' contribution. This ''Hrīṁ'' represents the manifestation of God in a particularized form. So every form consists of three things: Name (''Nāma''), Form (''Rūpa''), and the third most important component is the Quality (''Guṇa''). We shall explore ''Nāma'', ''Rūpa'', and ''Guṇa'' in detail shortly.

For example, when you think of ''Brahma'', what is the ''Guṇa''? “''Sṛṣṭi Kartā''” or the creator. He is Sattvic. He represents ''Sattva''. Because only ''Sattva-Guṇa'' creates. When you think of ''Vishnu'', which ''Guṇa'' are we talking about? ''Rajo-Guṇa'' - because he has to have two things as he is the maintainer. First, he requires a lot of money. Second, he requires weapons to create fear. That is why ''Vishnu'' possesses both ''Lakṣmī'' as well as weapons such as the ''Sudarśana Cakra'', ''Gadā'', and ''Śaṅkha'', ''Chakra'', and so on. He can't do his job without ''Lakṣmī''. If ''Lakṣmī'' comes down to earth, he will also come down. That is how Lord ''Venkateshwara'' has established because he had to come down to earth to accumulate money to pay off his debt. That is why he wanted all the money in the world and whatever money you give him, it is not sufficient. See how important money is even to God?

So what is ''Vishnu''’s quality? When we want to be saved, whom do we pray to? Usually, we pray to ''Vishnu''. When we want some powers, people will also pray to ''Śiva''; ''Śiva'' also is a recycling process. It is not death; it is recycling. It will withdraw the worn-out parts, recycle them, and make new parts. He goes on exchanging them. That is the job of ''Śiva''. Then weapons are needed. In other words, when ''Nirguṇa Brahman'' becomes ''Saguṇa Brahman'', ''Sa-Guṇa''. That's why he is called with ''Guṇa''. ''Guṇa'' means quality. Quality cannot abide unless there is an object. Suppose the colour red or green is a quality. Have you ever seen red or green or yellow or blue without being associated with an object? There must be an object like a wall, a flower, a piece of cloth, a person, etc. There must be something for this ''Guṇa'' to reflect.

We are talking about two types of ''Guṇas'' here. One kind is ''Sattva'', ''Rajas'', and ''Tamas'' ''Guṇas''. The other kind is what we call attributes such as compassion, knowledge, power, good person, generous person, loving person, caring person, sharing person, etc. These are also called ''Guṇas''. Now, what is the relationship between ''Sattva'', ''Rajas'', and ''Tamas'' and these attributes? It is ''Sattva'', ''Rajas'', and ''Tamas'' only that are manifesting as these characteristics. More ''Sattva'' means more good qualities, and so on. This applies to colours as well. Those who are connoisseurs or experts discern the choice of colours. Crude people prefer very crude colours, very bright, like bright red, bright orange, etc. But those with delicate minds prefer pleasant colours, mild colours. In colours also there is a connotation. If it is red, it stands for danger. That's why in order to stop something, red is invariably used and not green. It is always red for stopping or to represent danger. But if you want to spot somebody, bright green colour is used. That's why they wear bright or neon green because they discovered that bright green can be seen from a very long distance. It is not that simply somebody sat down and said, “I like this colour.” A lot of research has been done on this. Hence all the rescue workers wear bright green. The next most visible colour from a long distance is red.

Now we are talking about two types of ''Guṇas''. Every ''Guṇa''—''Sattva'', ''Rajas'', and ''Tamas''—as well as their derivatives—goodness, excess activity, or lethargy—is represented by ''Sattva'', ''Rajas'', and ''Tamas''. All these attributes are derived from these three main qualities. That is why it is said in the cycle of ''Sṛṣṭi'', ''Sthiti'', and ''Vināśa'': ''Sṛṣṭi'' is represented by ''Sattva'' ''Guṇa''; ''Sthiti'' is represented by ''Rajo''-''Guṇa''; and ''Vināśa'' or ''Laya'' is represented by ''Tamo'' ''Guṇa''. Hence, Shiva is called ''Tamo'' ''Guṇa''. Black colour is associated with ''Tamo'' ''Guṇa''. Red colour is associated with ''Rajo'' ''Guṇa''. White colour is associated with ''Sattva'' ''Guṇa''. The whole world is a combination of ''Guṇas''.

So what it means is that ''Sri Ramakrishna'' is both the ''Nirguṇa Brahman'' as well as the ''Saguṇa Brahman''. This ''Saguṇa Brahman'' is represented by this particular ''Bīja Mantra'' called ''Hrīṁ''. But don’t assume that every deity is represented by ''Hrīṁ''. For example, the power of the Guru or the power of teaching wonderfully well is condensed into ''Aiṁ''. ''Sri Krishna’s'' ''Bīja Mantra'' is ''Klīṁ''. ''Mother Kali’s'' ''Bīja Mantra'' is ''Krīṁ'' (rhymes with "creem" or "kreem"). ''Lord Ganesha’s'' ''Bīja Mantra'' is ''Gaṁ''. ''Mother Durga’s'' ''Bīja Mantra'' is ''Dhūm''. That is why in the ''Lalitha Sahasranamam'', it is stated: “''Oṁ aiṁ hrīṁ śrīṁ''”. ''Oṁ'' represents ''Nirguṇa Brahman''. ''Aiṁ'' represents the awakening power, ''Hrīṁ'' represents the power to control the mind, and ''Śrīṁ'' represents the power of ''ānanda''. That is why ''Lakshmi'' is a representation of ''ānanda'' or bliss. These are regarded as ''Tāntrik'' contributions.

Now, for creating anything or for manifesting anything, energy is needed. The whole universe, according to science, is represented by matter. Matter cannot be created or destroyed; it is a given, existing by itself like ''Sat''. But the moment matter has to transform into any object, it requires energy. That is why ''Swami Vivekānanda'' starts his ''Rāja Yoga'' with ''Prāṇa'' and ''Ākāśa''. ''Ākāśa'' is the material, ''Prāṇa'' is the energy, and when both combine, this entire universe, consisting of the waking, dream, and dreamless states, comes into existence. These are beautiful concepts. You have to reflect on these concepts and do ''Manana'' (contemplate) to make them your own.

''Sri Ramakrishna'' is both the ''Nirguṇa Brahman'' represented by ''Oṃ''. He is also the ''Saguṇa Brahman'' represented by ''Hrīṁ''. Now, this ''Hrīṁ'' is in an unmanifested state; as I said, it is the ''Bīja'', the seed. All seeds look alike. A sour mango seed also looks the same, a sweet mango seed also looks the same, a ''Neelam'', ''Badami'', ''Alfonso'', or ''Banganapalli'', or the seeds of hundreds of varieties of mangoes appear the same, and you really cannot distinguish and say which is which. You can’t tell. They all look exactly alike. They have to be manifested, and the best manifestation of all these things can come only when there is one special talent or power. That power is represented by ''Ṛtam''.

''Ṛtam'' means a cosmic order, as I explained in the last class. There is a cosmic order. I will give you one small example. The sun always rises in the East and then travels towards the West and sets in the West. And again, this repeats day after day. You will not see a single day’s exception to it. This regularity of exactly behaving in the same way is called ''Ṛtam''. Man is born, grows up, becomes old, and then dies. A seed grows into a tree, gives birth to seeds, and again goes back to the seed state. It does not die but returns to the seed state. It starts with the seed and goes back to the seed state. A season comes, for example, spring, then summer, rainy season, autumn, cold season, winter season, and spring season again. There is no exception to it. There is this complete regularity. There is a law, and so it cannot behave otherwise. When you throw an object, it has to fall back because of gravitational power. This power of things going in a regular way is called ''Ṛtam''. Why is it necessary? Well, one day if the sun rises here, and another day the sun rises there, and one day it rises at midnight, and the next day it rises at midday, then man cannot survive. Because we humans, mosquitoes, plants, birds, and all living things regulate their lives in accordance with this cosmic order. So, the first meaning of ''Ṛtam'' is cosmic order. The fire always burns, water always wets, air always dries, space always affords movement (''Ākāśa'' means opportunity or scope), and the Earth always produces.

What I wanted to say is that this order also is not eternal. The order is actually going towards disorder. That's also a cycle. We say that the order is degenerating. We should not actually say that it is degenerating. What we call chaos regularly occurs. That is also an order. Man is born and he dies. Similarly, there is an order. There is an order in disorder also. It is like saying that the Sun is losing its energy. There will come a point when the whole system, this universe, this order will collapse. And again, there will be a regeneration of some kind. So your question is, where is ''Ṛtam''? That's occurring already. Man is born, and every second he's changing and going back to his unmanifested state. The Sun becoming cold does not mean it is the death of the Sun. This is a very important concept to keep in mind. From the unmanifested, it becomes manifested, and that is called the birth of a star. This star, after expending its energy, goes back to a state of non-manifestation, again to manifest in some other place, in some other way. But don't worry. There will be billions and billions of suns. Anyway, your question reminded me of a joke. A man was asked, "Do you drink?" He said, "Yes." The second question was, "Do you drink occasionally or regularly?" He said, "I only drink occasionally, but the occasion comes regularly."

This process of ''Sṛṣṭi'', ''Sthiti'', and ''Laya'' applies to every object in this world, including man. When a banyan tree will live for a thousand years, a man's usual lifespan is only about 100 years. A mosquito’s ''Āyurdaya''—span of living—is 4 or 5 days. But this concept is according to human beings' perspective. Is this concept correct? Actually, it is a totally wrong concept from the mosquito’s perspective. If you ask a mosquito, "Did you live for three days or did you live a hundred years?" it will say it lived a full life in mosquito time. We measure everything in human terms. That's not right because mosquitoes also look at a human being from a mosquito's viewpoint and not from a human's viewpoint. It judges man—“This person is a very good person because he has no mosquito curtain. This person is a very holy person because his mosquito curtain is full of holes.” So man also judges everything from the viewpoint of a man. That's why a beautiful book has been published to illustrate different viewpoints: ''Men Are from Mars and Women Are from Venus''.

Sri Ramakrishna is the ''Nirguṇa Brahman''. Sri Ramakrishna is also the ''Saguṇa Brahman'', represented by ''Hrīṁ''. That ''Hrīṁ'' is the unmanifested form and is called ''Īśvara''. It is from that ''Īśvara'' that the process of grossification starts slowly. It becomes the ''Pañca Sūkṣma Bhūtas''. This entire cosmological process is beautifully outlined in ''Sāṁkhya''. ''Vedanta'' bodily lifts it up, and these five subtle elements become gross and result in the five gross ''Bhūtas''. Our bodies consist of the five gross elements, while our minds consist of the five subtle elements. So, again, we go back to the same cycle. Every day, from the cause to the semi-manifestation, then full manifestation, then semi-manifestation, and later non-manifestation. Going round and round every day. And when we realize that this is the truth, we become free. Then there would be no manifestation.

So now the third point is ''Ṛtam''. ''Ṛtam'' means cosmic order. To maintain the cosmic order, we need an order individually, as well as societally. That order is what we call moral order. This is called, in plain Sanskrit language, ''Dharma''. So ''Oṃ'' gives birth to ''Hrīṁ''; ''Hrīṁ'' gives birth to ''Ṛtam''; ''Ṛtam'' gives birth to ''Dharma'' (moral order); and ''Dharma'' gives birth to ''Karma''. This is how our ''Karma Siddhānta'' has come about. In brief, what it means is that Hindus believe our actions can make us either happy or unhappy. Our actions can either help us to move forward or move backward. That is why Swami Vivekānanda defined ''Dharma'' as any action, either physical or mental, that which moves us nearer to God is called ''Dharma''. Whatever moves us away from God is called ''Adharma''. Now, God is ''Sat'', ''Chit'', and ''Ānanda''. Therefore, the nearer we move towards ''Sat''—it means we become healthy, less selfish, pure, and good. Growth in these four areas is called ''Sat''. Growth in the right knowledge is called ''Chit'', and growth in happiness is called ''Ānanda''. This is called ''Dharma''. Any act that will take us nearer to that is ''Dharma''. That is the first point.

The next point is that they all go together. A person who is selfish and foolish cannot be a happy person. A happy person cannot be an evil person. You might think this person is very happy because he has a lot of money earned by hook or crook. No, examine that person—it's impossible. The greatest ''Māyā'' is to misunderstand those people who have a lot of things as happier people, and those who don't have as unhappy people. No, there is no such law. I'll give you an interesting statistic. The highest gross income is in Sweden, and the highest suicide rate is also in Sweden. America is generally supposed to be endowed with a lot of things. However, the highest mental health problems are reported from America. Now, tell me, is a person with 50% mental problems 50% more happy than others? Mental problems mean unhappiness. So, would you like to exchange? For instance, if an American comes and tells you that he can give you his wealth and along with it his mental problems, would you want it? It is not desirable. We want wealth, but we don't want the mental problems because you cannot enjoy wealth if you have worries and mental problems.

So ''Ṛtam'' is the cosmic order, and in its personal behavioral aspect, it is called the moral order. That is called ''Dharma'' and ''Adharma''. This concept of ''Dharma'' and ''Adharma'' has degenerated into ''Karma Siddhānta''. When Hindus say we are believers in ''Karma'', Hindus, Buddhists, Jains, and Sikhs are not talking about normal activity. ''Karma'' doesn't mean normal activity; that is common to animals, mosquitoes, plants, and everything. A right action is called ''Karma'', and a wrong action is called ''Dushkarma''. ''Karma Siddhānta'' is considered if you do anything in the right way, then it will lead you to ''Sat'', ''Chit'', and ''Ānanda''. If you do anything in the wrong way, it will lead you to other things.

The first phrase in this hymn is ''Oṃ Hṛim Ritām'', which is followed by ''Tvam Achalaḥ''. ''Achalaḥ'' means immovable. Immovable means immutable. Immutable means changeless. God is changeless. Sri Ramakrishna is changeless. The equivalent word in the ''Viṣṇu Sahasranāma'' is called ''Achyuta''. ''Chyuta'' means to move away from one's position. Not to move is called ''Achyuta''. Parashara Bhatta has given a most wonderful definition of ''Achyuta''. What is it?

First, let me illustrate. Suppose somebody goes to Sri Rama and takes refuge in Him. Let us say Vibhishana went to Sri Rama and said, “I take refuge in You.” Then Rama says, “I have accepted your surrender and I have accepted you as my devotee and have accepted the responsibility to save you, to protect you.” Now, it does not matter even if you choose not to be my devotee because once I have given my word, I will never move away from my word. This is called ''Achyuta''. So Parashara Bhatta is telling that sometimes a devotee later on may become a non-devotee, may slide down, but God will never leave His devotee’s hand. He will always protect him. Sometimes He may have to do a little bit of punishment.

There is the story of a ''Vipra Narayana'' who was a great devotee of Bhagavān Krishna. After some time, he fell into the clutches of a prostitute, and then a case was brought against him that he stole some jewelry from the temple’s sanctum sanctorum. In fact, God Himself had stolen from Himself and put it in ''Vipra Narayana''<nowiki/>'s hand, who gave it to this prostitute. The temple priest noticed it on her and asked her how she got something that belonged to God. How did it fall into her possession? She simply said that ''Vipra Narayana'' gave it to her. They immediately arrested ''Vipra Narayana'' and put him in jail. The punishment given was that his head would be cut off. ''Vipra Narayana'' said, “Lord, if it is Your will, You can do whatever You like.” As Ramakrishna said, “I am Your goat, and You can cut little by little.” You know, our concept of being executed at one shot is okay because we won’t feel much pain. But to take a blade and cut a little bit, like one centimeter today, a second centimeter tomorrow, and a third centimeter on the third day, and so on, to tell God to do whatever He pleases to do is the trait of a true devotee. God wanted to show that His devotees will never perish—“Na me bhaktaḥ praṇaśyati” (“My devotee will never perish.”) Bhagavad Gita (Chapter 9, Verse 31), where Lord Krishna assures that those who are devoted to Him will never be lost. And when he was about to be executed, the priest came running suddenly and said, “Oh! King, it is right there, the ornament is right where it belongs, and we can't understand how.” If God wants to steal, who can prevent it? He first stole it from Himself and gave it back. Again, He stole it back from him and took it away. Everything is God's ''Līlā''. Then the king said, “Oh, Mahātma, I have committed a lot of sin. Please forgive me,” to which ''Vipra Narayana'' said, “I have nothing to forgive. It is God who stole and it is God who has returned.” This is the condition of great people.

Anyway, ''Achalaḥ'' means once a person, a devotee, takes refuge in God, God will never leave that person. In fact, He can’t leave. Because, who am I? None other than God. So it is not that I’m separate from God. If you make me separate from you, you will also become separate. Because if, from Infinity, you cut off a piece and say this is finite, then what happens to Infinity? It also becomes finite only. There cannot be separation.

The ''Vedas'' give ''Oṃ'', the ''Tantra'' gives the ''Bīja Mantra'', and the ''Purāṇas'' give the ''Nāma'' or the name of the deity. All the deities such as ''Narayana'', ''Brahma'', ''Vishnu'', ''Shiva'', ''Krishna'', ''Rama'', ''Devi'', ''Kali'', ''Gowri'', ''Parvati'', ''Kumara'', ''Anjaneya'', and ''Shanmukha'' are from the ''Purāṇas'' only. You don't get these names in the Vedas. In the Vedas, there were natural powers. ''Vishnu'' was there; all the different gods and goddesses of the Vedas had become completely merged. As man's understanding grew, all those became coalesced, as it were, and completely they have become one God. And that God has three aspects: creation, maintenance, and recycling. So ''Brahma'', ''Vishnu'', and ''Maheshwara'' are not different, but unable to understand this fact, some ''Shiva'' bhaktas, as we know, go and criticize ''Vishnu'' bhaktas. ''Vishnu'' bhaktas give them back with compound interest. They are unable to understand that there is only one God, and that is the truth, so beautifully brought out in the fourth chapter of the ''Bhagavad Gita'':

'''''Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham'''''

'''''Mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ'''''

'''''- Bhagavad Gita 4-11'''''

“In whatever way people approach Me, I reciprocate with them accordingly. Everyone follows My path in all respects, O Pārtha (Arjuna)”. Regardless of the path or form of worship one chooses, it ultimately leads to Him only.

Everybody is coming to me only because there is no other destination. Wherever you go, wherever you turn, it is the same Lord, but people call me by different names – ''“Ekam sat viprā bahudhā vadanti”'' (Rig Veda 1.164.46), which means "Truth is one, the wise call it by many names." It emphasizes the idea of a single underlying reality expressed in different ways. This is the grandest truth which only ''Vedanta'' gives us. It is there in every religion. It must be there, but it is not as succinctly manifest like in the ''Hindu Dharma''. This is the truth about it.

So we will discuss – ''Guṇajit'' and ''Guṇedyāḥ''. ''Guṇajit'' means he is the conqueror, the Lord. It refers to one who has conquered the ''guṇas'' (qualities of nature), one who has mastery over the three ''guṇas''—''Sattva'', ''Rajas'', and ''Tamas'' and is esteemed for their inherent qualities.

'''''Sṛṣṭi sthiti vināśanaṁ śakti bhūte, sanātani,'''''

'''''Guṇāśraye, Guṇamayi, nārāyaṇi namostute'''''

This is a part of a hymn praising ''Nārāyaṇi'' (an epithet of the Divine Mother), who embodies the powers of creation (''sṛṣṭi''), sustenance (''sthiti''), and destruction (''vināśa''). The verse honours her as the eternal one (''sanātani''), the refuge of qualities (''guṇāśraye''), and the one who pervades all qualities (''guṇamayi'').

''Guṇamayi'' - She is the support, and in this context “She” means Sri Ramakrishna - ''Oṃ Hrīṁ''. How wonderfully they have expressed; you know, everything harmonizes so beautifully. So this ''Īśvara'' is called ''Shakti'' because, in our concept, whatever gives birth is only female—''Shakti''. In order to do anything or create anything (''Sṛṣṭi''), we need ''Shakti''. For maintenance also, we need ''Shakti'', and for recycling also, we need ''Shakti'' only. It is all ''Shakti'' only.

That is why there is this wonderful concept of ''Kālī''. ''Kālī'' represents ''Sṛṣṭi'', ''Sthiti'', and ''Laya''. Understand what those four hands represent. Two hands (usually the right) are in the ''Abhaya'' (fearlessness) and ''Varada'' (blessing) mudras. The upper right hand with the fingers pointing upwards represents ''Abhaya''. You have to be alive first to ask for something, to ask for a ''Vara'' (boon), and ''Kālī’s'' ''Abhaya'' Mudra assures that anyone worshipping her with a true heart will be saved as she will guide them here and in the hereafter. The lower right hand with the fingers facing downwards is the ''Varada'' Mudra, which means she is promising to fulfill your desires and grant whatever you wish for in life. Usually, our vision of ''Kālī'' stops right there only (her two right hands) because we are too afraid to look at the other side—with the upper left hand holding a sword and the lower left hand holding a decapitated human head. These represent ''Laya'' or destruction. In other words, the upper right hand represents Brahma—the creator (''Sattva''), the lower right hand represents Vishnu—the preserver (''Rajas''), and the left hand represents Shiva—the destroyer (''Tamas''). First ''Sṛṣṭi'', ''Sthiti'', and then ''Laya'', and time. And this can be done only in ''Kāla'' (time). That is why ''Kālī'' is nothing but ''Kāla'' deified. ''Kāla'' means time deified; ''Kāla'' means time, and time means change. Time deified is called ''Kālī''. But what lies beneath her? Shiva lies beneath her. But he is not called Shiva there; he is called ''Mahākāla''. ''Mahākāla'' means eternity. From eternity, what is manifested as ''Desha'' (place), ''Kāla'' (time), and ''Nimitta'' (cause) is called ''Kāla''. ''Desha'', ''Kāla'', and ''Nimitta'' go together. These are very profound ideas. Swamiji (Swami Vivekananda) tried to explain in his ''Jñāna Yoga'', and I am trying to explain it.

So, ''Guṇajit'' means He is the conqueror; He is the master; He is the ''Īśvara'', which means He is the conqueror of ''Guṇas'', which is nothing but ''Māyā''. The Lord is the Lord of ''Māyā''.

'''''Daivī hy eṣā guṇamayī mama māyā duratyayā'''''

Then, He is also manifest in the form of ''Guṇedyāḥ''. He is adorned with an ocean of auspicious qualities. What Ramanujacharya calls as “He is an infinite ocean of auspicious qualities.” That is what we will discuss in our next class. Only this concept takes time. ''Oṃ Hrīṁ Ṛtam''. The rest is quite simple and we will discuss it in our next class.

'''''Post class Question and Answer:''''' (Regarding Durga Saptashati or Chandi).

It is a most wonderful book. This book is considered in two ways. It is considered as a devotional book greatest devotional book. And in this, one particular yoga is highlighted. This is called ''Smarana Yoga''. The ''Devatās'' seek Mother’s blessing and ask “whenever we remember you Mother, please come to our aid”. ''Smṛti'' is what Holy Mother emphasized.

Secondly, this is also called ''Mantra Śāstra''. For every ''Mantra'' there is a significance. I will give a simple example. There are many slokas and mantras. For every possible problem, there is a mantra. I will give an example – suppose somebody is suffering from lack of sleep or insomnia, if he prays to Mother with the devotion, “''Yā Devī Sarva-Bhūteṣu Nidrā-Rūpeṇa Saṁsthitā |'' It will work and solve his problem. But somebody says is suffering from too much of sleep and if he prays ''‘Yā Devī Sarva-Bhūteṣu Śakti-Rūpeṇa Saṁsthitā'' again, it will work.

Similarly the other aspects of Mother - ''Kṣamā-Rūpeṇa, Dayā-Rūpeṇa, Mātṛ-Rūpeṇa, Yā Devī Sarva-Bhūteṣu Cetanetyabhidhīyat'' is there in the same Mantra. ''Yā Devī Sarva-Bhūteṣu Bhrānti-Rūpeṇa Saṁsthitā -'' She is the both ''Vidya'' ''Māyā'' and ''Avidya'' ''Māyā''. So if she is pleased she will give you ''Vidya'' ''Māyā'' and if she is displeased, she will manifest in the form of with ''Avidya'' ''Māyā''. The mantra to be chanted if you are not having an appetite is - ''Yā Devī Sarva-Bhūteṣu Kṣudhā-Rūpeṇa Saṁsthitā|''. Suppose somebody is a drunkard then this Mantra will work - ''Yā Devī Sarva-Bhūteṣu Tṛṣṇā-Rūpeṇa Saṁsthitā | Namastasyai Namastasyai Namastasyai Namo Namaḥ ||''

[[Category:Om Hrim Ritam]]

Om Hrim Ritam Lecture 01 on 18 August 2019

2024-09-20T07:43:41Z

Pooniam: Corrected punctuation, grammar and clarity

Om Hrim Ritam Lecture 01 on 18 August 2019

2024-09-20T07:22:07Z

Pooniam:

== Full Transcript ==
'''''ॐ'''''

'''''जननीम् सारदाम् देविम् रामकृष्णं जगद्गुरुम् ।'''''

'''''पादपद्मे तयोः श्रित्वा प्रणमामि मुहरमुहुहु ।।'''''

'''''Oṃ jananīm sāradām devīm rāmakṛṣṇam jagadgurum |'''''

'''''Pādapadme tayoḥ śritvā praṇamāmi muhurmuhuhu ||'''''

We are discussing the ''Avatāra Stotram''. This is the second hymn composed by Swami Vivekananda. Poetically, metrically, and grammatically, it is perfect, but in terms of beauty, it is not. Swami Vivekananda recognized this and gave it to his disciple Sharat Chandra Chakraborty for improvement. However, Chakraborty refused because it had come directly from Swamiji as a ''Rishi Stotram''. This is known as ''Ārṣa Prayoga'' or ''Rishi Prayoga''. There are two points we need to keep in mind. First, why did Swami Vivekananda compose it? Because he had a vision of Sri Ramakrishna in the form of twelve letters.

The second point is this: if you recall, in the previous class we discussed various types of hymns describing the form, qualities, and glory of God, such as ''Caṇḍī'', which praises the Divine Mother. There are also hymns that belong to the impersonal aspect of the Divine such as:

'''''प्रातः स्मरामि हृदि संस्फुरदात्मतत्त्वं सच्चित्सुखं परमहंसगतिं तुरीयम् ।'''''

'''''यत्स्वप्नजागरसुषुप्तिमवैति नित्यं तद्ब्रह्म निष्कलमहं न च भूतसङ्घः ॥१॥'''''

'''''Prātaḥ smarāmi hṛdi saṃsphuradātmatattvaṃ saccitsukhaṃ paramahaṃsagatiṃ turīyam ।'''''

'''''Yatsvapnajāgarasuṣuptimavaiti nityaṃ tadbrahma niṣkalamahaṃ na ca bhūtasaṅghaḥ ॥'''''

and ''Nirvāṇa Śaṭkam'', etc. But this particular hymn gives us a glimpse into our human condition, which is incapable of attaining Bhakti or anything similar. Psychologically, it suggests that the only option for us is to completely surrender ourselves to God.

Swami Vivekananda composed many works including poems, ''bhajans'', and ''stotras''. The first ''Stotram'' was ''Khaṇḍana Bhava Bandhana'' (which we have already covered). This is the second ''Stotram''. They are sung daily at the Ramakrishna Ashram in this order'': Khaṇḍana'', ''Oṃ Hṛim Ritām, Sarva Maṅgala,'' or ''Prakṛtim Paramām'', etc. (which we will cover later). This talk addresses the second hymn. Why did he compose it? Because he had a vision of Sri Ramakrishna in the form of twelve letters. This is called the ''Dvādasaākṣari Mantra'': Oṃ ''Namō Bhagavatē Rāmakr̥ṣṇāya''. This mantra is reflected in the first letters of every phrase of the hymn. There are four parts to this hymn. The fifth part, which was added later, ''is Oṃ Sthāpakāya Ca Dharmasya''. This was composed extemporaneously at the house of Navagopal Ghosh, but it was added to the hymn at a later time.

If we were to create something like that, we would have to ponder about it deeply and compose carefully. But when great souls compose, they do so spontaneously. A true artist does not make an effort; they become a fit instrument through which the music or poetry expresses itself. That’s why their work endures. If someone else composes, it may last for a few days, but afterward, it may not endure.

The hymn we are going to discuss is a ''Śaraṇāgati Gadyā'', similar to the ''Śaraṇāgati Gadyā'' by Ramanuja. ''Gadyā'' means prose, so here is Swami Vivekananda's ''Śaraṇāgati Stotra''. How do we know this? Because the phrase “''Tasmāt tvam eva Śaraṇam, mama dīna-bandho''” is repeated four times. In this hymn, Swami Vivekananda also had to take into account Sri Ramakrishna's divine nature. In this particular hymn, we encounter something even more wonderful than what we find in the ''Avatāra Stotram''. So, we are going to discuss it. Every day, we invariably sing these hymns: first ''Khaṇḍana'' and then ''Oṃ Hṛim Ritām''. So how did this world come about? What does it consist of? Where does it come from? ''Sṛṣṭi Sthiti''—the origin and the maintenance. ''Oṃ'' is something indescribable: ''Nirākāra, Nirguṇa, Nirviśeṣa'' ''Brahman, Akhaṇḍa Saccidānanda''. It is beyond description. ''Mana Vācana Eka Ādhār''—it is the sole support of both mind and speech. But truly speaking, it is beyond both speech and mind. This is represented by ''Oṃkāra''. We will briefly discuss about this Oṃkāra as well.

The hymn goes like this:

''Oṃ hrīm ṛtam tvamachalo guṇajit guṇedyah''

''Naktam divam sakaruṇam tava pāda padmam;''

''Moham kaṣam bahukṛtam na bhaje yatō'ham''

''Tasmāt tvameva śaraṇam mama dīna bandho''

So the first meaning we have to seek is - Tasmat tvam-eva sharanam therefore you are The only refuge. dina-bandho why you are there to bestow your grace? Dina bandu-Who is a dina? Dina means helpless. You are the helper of the helpless. So are we really dina-bandho. Before we can receive something? We have to make it vacant. Anything furniture, bed or construct a house. So simply it is a hilly land. And unless you remove the rubbles Stones Etc and make it in a way of uniform, Level it down, We cannot do Anything. So that receiving capacity is called Saranagati. 06:54-5

So if I am helpless, can I really take refuge in God? It is impossible. God only will come and helps us. Everything he does only he makes us feel I have taken refuge in Him. First example is Girish Chandra Ghosh. Oh, can you repeat my name in the morning and evening? He said no, you know that. We at least can you repeat once he said no, because what was his excuse that I don't know what is morning and evening? Then third chance he has given what is the third chance? At least before food, Do you remember? Girish Chandra Ghosh rejoinder was, I have eaten food many times without being aware that I'm eating food.

Like children, you know, sometimes they are sleeping and also drinking milk, they are not aware of after that They complain. Yesterday You did not feed me why I don't remember. Will you remember? This child is complaining yesterday. if we have not drunk milk where from The Voice is coming?

So then Sri Ramakrishna said give me your power of attorney. Only when SRI Ramakrishna gave him the power to give their power of attorney. Then he said yes that much energy was left out to say yes, and then Sri Ramakrishna has taken them. So it is charanagathi means complete surrender.

This is the hardest thing in the world. How do we know because the charanagathi if it is to be true charanagathi much fulfill six conditions. How many conditions? Six. Do you know? What are those six conditions? This is Ramanujacharya Bakthi Marga. He was an expert in it. So he gives us the hint… '''''shavidha''''' '''''saranagati'''''.. shat means six. So charanagathi is Possible only when we fulfill six conditions. Otherwise, it is not charanagathi. What is this…

Anukulasya sankalpa pratikUlsya varjanam

raksisyati iti visvAso goprtve varanam tathA
Atmaniksepa kArpanye Sadvidha saranagati

So first, Anukulasya sankalpa pratikUlsya varjanam..they go together. that beautiful kannada song Is there. a na-go, youngo kn onae – Ranga.. This is my responsibility to do these things. This is a contract between you and me and I'm gonna go and and all the devotees are big Witnesses with this contract signing the contract. So what is it? If I do not cultivate sath sanga, then I am guilty.

Having cultivated sath sanga, If you do not prevent me from Dhus Sanga, then you are responsible for that. so like that, it is one of the most wonderful bhaJans. if you understand the meaning it is marvelous. So, spiritual journey is a contract between me and God. It is not one-sided affair.

So Anukulasya sankalpa, sankalpa means a firm determination this word sankalpa as is a very strong word. That's why before doing Pooja we have to do sankalpa mentally. But if it is elaborate Pooja there is a special formula, you take a little bit of rice though, etcetera and sit. On This particular day SRI Ramakrishna Pooja, kamaneya.

why bakthi, gnana, Viveka, vairagya udayartham poojam karishyami or karishaye or whatever. It is. This sankalpa is most important. when we take brahmachraya Dheeksah, We do the sankalpa. when we have taking Mantra diksha, we do something. I said we do sankalp not I do sankalpa. Who are we? Both guru and Sishya. What this Sishya does until I reach the goal, you will have to hold my hand and take me; and what is Guru sunkAlpha that until you reach the goal, I will not let you your hand go. So it is not one-sided Affair. He will give mantra dheeksha and then he will disappear. That's not like that. So what happens to the guru if he dies? Guru can never die. What dies is not Guru. What dies is the body. The real Guru is God. In fact, the real Guru means knowledge. Is an abstract idea. I have also discussed these ideas but few people keep notes. That is way I have to repeat again And again.

Whenever we are looking at any object we are not looking at the object. We are looking at the knowledge we have about that object. So when we are Looking at Sri Ramakrishna, We have some knowledge, where you call Him Incarnation, you call Him God it is this knowledge which produces the reaction action and reaction from us. So Guru means it is knowledge. So the sankalpa has to be done before any good activity is to be undertaken.

So, Anukulasya sankalpa - So these are clipped words in the form of mnemonics. What we take really means is the devotee had already read about what God wants me to do. How do we know what God wants me to do scriptures?

Many stupid devotees I have to say stupid. How do I know what Sri Ramakrishna wants me to do? Very clear. Read the gospel of Sri Ramakrishna. is it you know, you just read and go away. Is that what he's telling? You read it? And you understand it and you put into practice, What I'm asking you to do. Is very interesting. Read the gospel. And then after that you go to Sri Ramakrishna. Now you bestow your grace. The question is will he be able to do it? He wants to do it. But will we be able to receive it?

So, why? Why do we do all those things? Not to get the grace, because the grace it doesn't start at a particular time. It is constantly glowing. But to use that Grace we have to be ready. For that all these things. Kshetri cover - this is the peculiar vedantic concept of Sadana. What is it?

Our sadhana is not to obtain anything. Because we are already that, what we are seeking. But there is an obstacle, barrier, covering. It is to remove that covering. That is what Sri Ramakrishna Does it. How does he do it? He tells us do this do this do this. Don't do this. Don't do this. Don't do this. If we follow his instructions that is then his grace will follow and then he will..

We will be able to experience his grace. So what Anukoolasay sankalapa means, O Lord, you told me what to do what not to do. Therefore,. I am taking about whatever pleases you I am taking a vow, whatever pleases you only that I will do. Anukoolasya means whatever brings your favor. Anukoola Antane - Favorable whatever makes you favorable towards me I'm thinking about I will do only that. PraticoolAsya varjanam - whatever displeases you, I am taking a vow I will never ever even think about it. Let alone do it. So these are the first two steps like Yama and niyama.

'''Anukulasya sankalpa pratikUlsya varjanam'''

and if we do that then what would be the result automatic result?

'''goprtve varanam tathA'''

'''raksisyati iti visvAso..'''a firm shraadhdha possesses and the us excepting God, There is nobody who can save us. So I am using God in a personal way. What should be done, Actually if there is a Darkness. What is the only thing which can remove it? Light. If there is ignorance, what is it that can really remove it. Knowledge. So here God means knowledge. (17:01-9)

So '''raksisyati iti''' only God can save. Nobody else can save. That firm faith will come only when we our heart gets purified. That is why this shraadhdha. Shraadhdha doesn't come in the beginning. What comes In the beginning is belief, but shraadhdha is gift of God. I have to say that the Christian religions greatest contribution is this concept. Faith is not a human possession. It is God's gift. I hope you remember one devotee went to Raja Maharaj. And he said if only I had Faith then my meditation would have been very easy.

Then Raja Maharaj said, what are you talking about? Faith is the last world just before God realization, He bestows his faith upon the disciple. Just before God realization. Once a person has Faith, What follows is God. Like the Dawn is followed by sunrise.

But then without faith, how are we going to even do something that is called belief. This is called belief. This is the difference between belief and Faith. So when we do the things God wants us to do, when we completely refrain from what he wants us not in the vidhi and nisedha .you understand now. Anuculasya means vidhi. Pradhiculasya means Nisheda - Shastra.

Which is our shastra? Gospel of Sri Ramakrishna. So if we follow it our heart gets that firm faith that nobody else can save excepting God. That is what bagwan Krishna also tells in the bhagavad-gita.

''daivi hy esa guna-mayimama maya duratyaya''

This ignorance belongs to whom. To me. ''duratyaya'', it's impossible to cross for anybody. but then there is no is there no way out. Yes.''mam eva ye prapadyante'' those who Adore Me take refuge in me; ''mayam etam te taranti'' They on their own cross this Maya because it is God's Maya. Is God's Maya good or bad.?

It must be good only. Because if His Maya is bad that means he is also bad. People don't understand it. Sri Ramakrishna’s teachings have profound commentaries on The Vedas and Upanishads. He is giving an example. That's why every day you read with attention.

There he says, Maya is like the covering of a fruit. So Why? You are not going to eat the covering. You are not going to eat the seed. But you only eat the pulp. So when you see that one remove all the skin. What will you get? Rot. Any fruit when it is on the tree. you cut off the covering. Will the fruit grow. It will just rot. So what is the purpose of that covering? To protect to the fruit from all sorts of you know birds and insects and other things, so that it will grow nicely and in the end you can throw it out.

Sri Ramakrishna gives other very meaningful analogies. When there is an injury scab forms scab. This scab is not desirable but it is essential. If there is no scab, you remove this scab what happens? Your injury never gets healed. So the very purpose of this scab is to help you by quickly getting rid of that wound.

Forcibly, He says, the fools forcibly if they remove this one and then the wound will never heal. So what are we talking about. Avidya - Maya is that which is developing with vidya maya. vidya maya is like the pulp. 21:57 - 4

Avidya - Maya is very much necessary. So like the seed of bakthi the seed of gnanam are to be covered here. What is avidya here?

Do you know what Avidya - Maya means? According to Sankaracharya’s interpretation. See we don't study these things. That is why we have a lot of problems - Avidya - means ignorance. What is ignorance? Not to know anything. That's not avidya. Avidya means the appearance to certain rituals certain routines. Like, you know, Pooja, Theertha yatira, this is what shankaracharya calls avidya.

So without these rituals and other things, Where are you? How are you going to develop at all? If you prostrate hundred times, then you may remember God once. At least until after the 99th time when you come to the hundredth time, you have lost all energy. You just tumble down and you get injured - my God. You remember at that time?

So the purpose of Avidya - Maya is to prepare us for the Vidya Maya. This beautiful idea with one stroke Sri Ramakrishna had removed hundreds of years of misconception what Sankaracharyas followers are propagating that this whole world is avidya. Sri Ramakrishna tells It is not avidya. It is nothing but Divine mother. So why did God creates this prapancha. for his enjoyment or for our development? Huh? These are the revolutionary ideas Sri Ramakrishna brought in.

Bagwan Krishna never condemned. So I can give a big talk on that subject, but I will just give you a hint. Say sannyasa ashrama means spiritual life. Sannyasa ashrama means completely dedicated to spiritual life is called Sannyasa ashrama. when does sanyasa ashrama comes? You will say Sannyasa ashrama is the highest ashrama. oh. So brahmacharya out. Talak. Grihastha Ashrama Talak. Vanaprastha Ashrama Talak. Straight a baby wants to become a sanyasi. Sanyasi also dhigambara. Baby is also is dhigambara. Because they gomber him send him and she also become straight Sunyasi. natural sanyasi.

Sanyasi may not have any hair baby also doesn't have any hair. natural Sanyasa. Is that what is meant? So Brahmacharya Asrama, grihasthasrama - what are they? Steps leading to the proper right development of the mind so that it is capable of leading that Sanyasa Asrama. That is why it is called AshRama. '''25:13 -2'''

Every stage of life is an Ashrma. So we have some faith in God. What is it? He will save us; He can save us. But we also have got other things also can save. Anacin also can save; some homeopathic if it is not Allopathic doctor, Ayurvedic Doctor will definitely save us. Even swamis suffer from there You know. One of our swamis here is suffering from lot of this problems.

There is a very beautiful allopathic remedy he refuses to even think about it, let alone apply it. He says only Ayur Vedic. The leg has become like that. It is black. He says I have faith only in Ayur vedic. What is his rationality should be? I don't care. whatever pathy no pathy can help. What is the naturopathy cannot help, Allopathy cannot help, Homeopathy cannot help. No pathy can help body will only Sri Pathy can help.

So what is it? practical vedanta whatever helps I will take it. I will not have any prejudice against anything. That should be the Practical vedanta. So only when we go through anucoolasya whatever pleases the Lord I will do. Whatever displeases the Lord, I will never do. So in this light you go on analyzing whether I should attend classes, whether I should talk to people, whether I should cook this one, then you will get a lot of light (insight).

raksisyati iti visvAso - tremendous Faith will come, that God Alone can save. Only then the fourth step will come. What is this fourth '''goprtve varanam - goprtve varanam''' means choosing only God as my only protector. This is called '''goprtve varanam.''' Until the time, I will have many pathies. That means my dependence upon will be so many pathies . But ultimately it is only God who can save. so I'll just give you a small hint how wonderful these ideas you know. Somebody has a disease. So different systems Are there allopathy, Homeopathy, naturopathy. Now What is it that which cures.

Which pathy cures? No pathy cures, why because Hindus have a system of belief. You know, what is that believe unless the prarabdha karma is over, No pathy will help. So there is a story I heard from somebody recently somebody a very rich man. He had a disease. So he went to all the types of Chikithsa - Homeopathy, allopathy, ayurvedic and then unani and then acupressure everything.

He spent almost all of his money on this. Nobody could cure. suddenly after two years. He heard in a village, There was a village quack. He is very famous famous for curing this one. He heard it only after two years. So he went. He took the medicine and that day itself he was cured. completely cured and next day morning. He was joyfully going through his village both sides. You know, all doctors there both sides Chambers are there – What did the stupid fellows or Village quack cured me. These fellows could not cure. All the medics started in laughing. You stupid fellow. It's a till yesterday, Your prarabdha karma was there. only it was over only yesterday if you had taken any one of us yesterday. You would have been cured. So this prarabdha karma is there. Now prarabdha karma can be removed only by whom? Only one. That is God.(29:45-8)

That is why but raksisyati iti visvAso. Then whatever is our faith, This is the psychology whatever we believe in our heart of hearts to be real - whether it is real or not is not the point, we will follow that. That is our way. So '''goprtve varanam -''' We wholeheartedly choose ourselves - Only God Nobody else can save me - excepting God so I take refuge in God. Then after choosing God, what is the next step? athma Nickshepaha. I transfer all my burdens to him. You are the person who can carry me. All my burdens I am transferring to you.

That is the fifth step. What is the last step? Karpanye - That means ever since that time, he lives a life of great humility. What is the humility? It's all this six step 5 Steps are possible only because of your grace the six steps. Five last step is Karpanye humility, but all the five steps were possible because of what? God's grace is not my greatness God's grace. Therefore, O Lord! Without your grace, I would not have been able to do all those five things that to live in that humility that everything is you only that is the sixth last step in saranagati.

When a person fulfills all these six Steps that is called Charana gathi. Shadvidha charanagathi. Simply morning you go there and say I surrender myself to you. You forget that you surrendered. Evening again I Surrender myself to you where from did you get. Morning you gave it to him. Where from you got to again to give it to God. So immediately you took it back. Do you follow what I'm saying ?

I offer myself to you. Once you offer you are no more. But evening again you are saying I offer myself to you. Where from you got? That means you forgot about it took yourself back and then offering the same old stuff to him. If somebody prepares first class DOSA for you in the morning. Evening also is offering the same is keeping special because you liked it very much, appreciated very much. He's keeping it not even in the refrigerator outside. And next morning also is offering it to you. How Will you feel? Feel like running away. If not slapping the fellow, running away from that fellow, isn't it?

So, what do you think God will feel? This fellow yesterday morning He offered me and again yesterday evening also the same thing he is offering me today morning also he is offering. Every day is going to offer me the same old stuff. And God is unchangeable, but we are all changeable that means day by day We rot.

''So these are the six steps to be followed. And that'' is why the bhagavad-gita one particular thing we need to notice is when did they saranagati world come in the Bagavad Gita?

Where did when did it come? That is the last one? Sarva-dharman? Parityajya mam ekam saranam vraja. But Arjuna wanted to surrender his he said I Surrender myself to you in the very beginning. Then only the teaching came. śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam - pranarpana means to take refuge in God. But to prepare Arjuna he had to go to almost 699 slokas. Only then at the very end. The God is telling now you give up dependencies on everything take refuge in me.

So the Second hymn, Composed by Swami Vivekananda - the main summary of the hymn is – thasmath – therefore I take refuge in you – friend of the lowly. Mama dheenabandho. what is that the thasmath- So originally the first to hymn goes Om hrim ritam.

And in that order, what is the highest reality? Om - om means Brahman. Brahman is beyond body-mind. Whatever. We comprehend a Brahmin through the body mind is not Brahman, but it is grossified Brahman. So what is that grossified Brahman? It is called Shakti. That Shakti is called here represented by hrim.

That is why all our mantras beja Mantra. What is the beja Mantra hrim. Sri Ramakrishna is parabrahma. Holy mother is the Shakti. Holy mother is the Shakti om hrim. Hrim means shakthi. The whole world is shakthi. Why is the world called Shakti World means energy; World means movement. And World means Shakti means movement. So that movement is called world. What is that movement it goes in cycle. What is that cycle? Shrishti, sthithi and laya.

Srishti sthithi vinasanam sakthi bhuthe sanathani

Gunasraye gunamye narayani namosthuthe.

That is why this is Wonderful idea - There are no male gods in Hinduism according to vedanta. Is narayana male or female. See, who is Bramma’s wife? Saraswathi. Who is Vishnu's wife. Lakshmi. Who is Shiwas wife? Kali. So why the wife wife means putting into practice? Husband means knowledge. because this is the Krama. you will not do anything unless there is an idea of what you want to do. So you are sitting here before sitting. What did you what knowledge you have?

I have to sit. I can't go on standing. So before doing any action, there must be something which chosen up, which prompts to that action. That action is called knowledge. So Brahma is the knowledge and Saraswathi is the Shakti. Vishnu is the knowledge. Lakshmi is the Shakti. But you can understand actually Brahma means is not male or female. Knowledge plus action is Brahma Knowledge plus action is Vishnu. Knowledge plus Action is Shiva.

Soundarya Lahari- '''''Shivah shakthya yukto yadi bhavati shaktah prabhavitu''''' if sakthi is not associated with shiva, Brahma Vishnu Shiva, they will not be able to do anything. What is their job? Shrishti shrishti is a job. What is Vishnu’s? Palana sthithi. What is shiva's job Laya. These are all jobs and to create the jobs to do the job they need power and that power is represented by the three. So why Lakshmi? why for creating you need that knowledge Saraswathi.

For maintenance, Money is needed. That is why Lakshmi. For finishing you need sword and that is Ma Kali. So there is no male. It is all the female. That is why the bhagavad-gita is says Brahma is called Yoni. Thusmin GarbaM Dadamyaham. I the knowledge of purusha, plant the seed of this world then only it comes. 39:13-5

If I go on like this so many connections are there. In Chandi you get Brahmma is sleeping. Why was he sleeping? Because his shakthi is sleeping. Brammas’ Vishnu is the shakthi and to Rakshsas come to kill him. He is helpless. So he has to pray to the Divine mother. Yadevi sarva bhutheshu nidhra roopena samsthitha. So mother was pleased and then she who put Vishnu to sleep and she only alone can arouse him up. as soon as Brahmma did.. thvam swaha thvam sadha thvam vashatkara swarathmica, beautiful hymns are there in the chandi. Divine mother was pleased and then she withdrew herself in the form of nidhra from Vishnu. Immediately Vishnu jumped up, saw the whole situation & then he fought with Madhu & Kaidapa & killed it.

So what is the subject we are telling, the whole universe is nothing but play of the shakthi, play of the Shakti and that Shakti is represented in the form of Hrim. Om Hrim. Om – vakya mana athitha, Hrim mana vachana ek adhar. Here vachana means all the karmendriyas & gnanendriyas both. Ek adhar – om hrim - so there is that adhara Brahman.

Yes Jagath. Jagath mean this world. This world means there will be counterpart of the five sense organs, knowledge organs, five organs of action. Without these world doesn't exist. I hope you you are aware of it. Because if the Eyes cannot see it is it doesn't become prapancha. It becomes only 4/5. If one cannot hear it will be 3/5. If all the five knowledge organs disappear. There will be no world at all. First follows the knowledge organs and what knowledge do we get through them our Karmendriyas follow it either go towards or run away. If you see a tiger it is a knowledge. So you don't go there.

There are some fellows - once in London Zoo one fellow jumped Into the London Zoo and then one lion is coming like that. This will happen. That fellow ran away. Again, he came meanwhile this all the visitors said this fellow jumped. So the fellow said come and then discharged some bullets and lion ran away. Then the the he was half crack. But anyway, there was a real incident came in the readers digest.

There was a family. Did I tell you that one. there was a family and somehow they got a few days old lion cub. Sorry tiger cub. not lion. And then they adopted it ; They were feeding it was sleeping. There was one old man grandfather and he was most fond of it most of the time this tiger and the grandfather were sleeping together. it grew up within six months. It became a fully grown up Tiger and then they had to give it to Zoo; and then but the old man will always thinking what happened my grandson like that.

So after six months he met the whole family went. Do you remember it will be the story. So after six months they all went in a Jeep and then they met the Zookeeper. They said we have come to see he said you take this Jeep. It has bars and other things it cannot do you don't get down? I'll be following you in another 10 minutes. So these fellows came and his this grand grandfather saw the tiger lying under a tree.

He could not hold himself. He opened the jeep door, ran & embraced it. Meanwhile the Zookeeper / manager came. He was horrified. He did not know what to do. So after a few minutes that fellow patted the tiger everything and came back; then the zookeeper told that was not your tiger. (Big laughter)That was a wild tiger.

Anyway, what are we talking about? The whole world is nothing but waves and waves of energy playing. But it's not showing. We give the analogy of the ocean. You know on the surface of the ocean tremendous amount of waves, bubbles, wavelets Etc even tsunamis a big big wave, but at the bottom absolutely calm and quiet - this ocean water is there.

This ocean water is compared to Brahman. And all these wavelets and Aroopa shahre Lila Lahari. So these are all waves waves. That's why soundarya Lahari, Ananda Lahari – Shivananda Lahari – Lahari means waves and lahari waves waves can only function and there is energy and that energy is ripped the whole Energy available in the whole Cosmos the sun billions of suns billions of stars billions of everything. It is all represented by one Mantra beja Mantra, which is called Hrim.

Okay. Is there any reason or rhyme in this shakthi - play of the Shakti and that is where the word Rhythm Comes This is the most wonderful discovery of our Vedic rishi's. What is the Rhythm? Everything has got a deep meaning? What is rhythm Harmony the English word Rhythm comes from this word Rhythm.

So everything moves in its systematic cycle. There is a seed it becomes a tree it stays for some time. Then it gives birth to seeds then it dies. That seed again gives grows into a Seedling grows. The sun rises the sun sets; man is born man grows. He becomes old and then he dies. Again he is this constant evolution of this chakra in Sanskrit - We have given a wonderful name - It called Brahma chakra. 46:50-6

The whole world is called Brahma chakra. not nirguna Brahma. nirguna Brahma has no chakkar. Chakkar May come. chakra will not come. You know, what is chakra & chakar. You know, the difference between chakra means it is a cycle. chakar means head goes wrong. But when you look at it, the glory of the universe is we cannot comprehend it. It is impossible. Let's very well first vision of Sri Ramakrishna came overwhelming waves and waves of Consciousness from all the sides. He wanted to remain conscious.

But they just came and made him completely unconscious. That is called play of the energy. Shakthi patha That is represented by. So Sri Ramakrishna is the nirguna brahmma. But then we try to look at him through our limited prisons of mind is called shakthi. But this shakthi is is not a chaotic Shakti. It is a completely controlled rhythmic shakthi. They're called rithm.

Now to understand What is this Rhythm? It is a cosmic order is one; Moral order is the second. our karma karma siddhanta is derived from this concept of Rhythm. What is it? It's a moral order. If anybody deviates from this morality, the axe will come in the form of suffering. If anybody behaves accordingly, then the reward will be given which is called Swarga Loka – Punnya & papa.

Yes, there are some some things immediately It will come. You put your hand in hot water boiling water. You don't need to wait long time to find out the karma pala. instantaneously it will do it. Once one of our Swamis was giving a talk and he said, you know Brahman is like electricity. This fellow said how do we know there is electricity. There is a socket, you know. That you can I go on to put my finger there in the socket. Then I will know that electricity and not the Swami said you will not know we will know. (Big Laughter).If you put your hand you will not know that there is electricity or not and we will know that the city is there or not.

so the whole world is a play. From morning, from birth to death from morning till evening It is a play of energy. Now you have to understand every human being goes through three stages. Making jagrata avastha, swapna avastha and sushupthi avastha. All the avasthas are play of the energy. There is full awareness is there in sushupthi also (deep sleep also) is there. There is no time only a dead dead person his body is not there. But even a dead person's body the cells are still working to decompose themselves Etc.

In this world, there is nothing called Dead. Matter is not dead. But when it is manifested, it is called Energy when it is not manifest, it is called matter. Energy not manifested not dead. Energy manifested is called matter manifested is called energy energy manifested is called matter.

Manifestation a non-productive manifestation not existing or non-existing not living or dead. This is the difference. Yes see that means is it is this is lying here. You don't see any energy. That is what you think. Bring an electronic microscope. Look at it billions and billions and billions of atoms - what is Adam nothing, but pure energy - pockets of energy is moving at mind-boggling speed. People think that this is not this is dead thing.

It is not dead thing. If you can look at it you will see it is moving at mind-boggling speed. Nothing is what is called- Kinetic everything is dynamic, but we are not able to see it. That's what Karmanya karama pasye - we can tie up this thing.

So om hrim Rhythm this concept of rhythm is like mother and it gives birth to two concepts Satya and the dharma. So what are we talking about? First we talked about Om. Second We talked about hrim. Third We talked about Rhythm. Fourth we are talking about the Rhythm concept to Discovery had given it manifests into which Satya and Dharma. What is sathya. Knowledge. What is knowledge. This is truth. This is not truth. What is dharma? to move towards What is truth is called Dharma.

That is why in our vedanta Dharma is the very root of our happiness and unhappiness. We move towards the truth. Then it gives us puNya. Dharma Dharma gives birth to puNya . puNya manifest in the form of enjoyment Suka. Moving away from light we enter into darkness and that what is the result of the darkness? Adharma. Adharma leads to papa. papa leads to Dhukka. And I hope you remember the concepts. I have given you what does the puNya do? What does he do? What is puNya? What is Papa? The ability To squeeze happiness from any situation is called punia. The ability to make everything unhappy it is called papa.

So that ability it is not we are not talking about circumstances are talking about whatever with the circumstance. A Saint even if he gets a dry bread, he squeezes the highest happiness from that. That you read the life of st. Francis of Assisi people used to give him what you call, you know, old bread stale bread, etce. But he used to offer it and say this is the bread of Jesus. This is the Flesh of Jesus. And NagaMarcia you give me stale bread and say this is prasada. Will he will be happy or unhappy? Very happy because he does he doesn't look at it as a good bread with fresh bread stale bread. He will not look at it. You will look at it only. This is offered to God, this is God. In fact, I tell you something. These are all ideas taking time since there is something rotten- decomposing. For us it is not a proper suitable food, but supposing for a grub for a insect. What is it?

So now I will bring the dung beetle. What what is its food? Dung. The suppose it is a bakta. Will it do Brammarpanam or not? Well, you do premarpanam or not. when it does Brahmarpanam after Brahmarpanam , what does the dung become? Brahma. From now on to discuss it today that Brahma so it all depends. outside there is nothing good or bad. It is or nothing but pure Brhmam. All depends upon a capacity of our mind. So is there any illustration or am I spinning it, you know in my mind and when Sri Ramakrishna was practicing tantrick Sadhana? Remember what did Biravi Brahmani bring one day?

Rotten fish one day And it was cooked in a skull and she asked Sri Ramakrishna to eat it. How can I eat it? First of all it is rotten. Secondly it was cooked in a skull, Hopefully human skull. Does it make any difference? Dogs skull or Human skull? See how much we are. So he went into ecstatic State and he ate it. She ate it first. He ate it.

Then one day she brought rotten human flesh. Eat it. He said this I could not do it. Then suddenly he went into Bhava. The spirit of chendiaKa possessed him. He said I had no problem. Everything is Brahman.

Mirabai is that brother-in-law sent poison. Not secretly openly. He said I am sending poison. You drink it and die. She said I will drink it but it is my Habit to offer it to Krishna and she offered it to Krishna.

Peevathumeera haseere visha pyala rana ne bheja Peevathumeera haseere - with joy she drank but nothing happened. Because you know why she offered it to Krishna and Krishna was immune to Poison. Because Buthana tried to do that; Kali also tried to to do that. But he who is manufacturing poison. Will he be affected by poison? – 58:09

In fact, he is only lending all poison. To whom? To all these kuchka fellows. He is only lending. Isn’t it? who created Kaali? Who created Buthana? So this concept of Rhythm you one of the greatest discoveries. It gave birth to further to what is it Satya and Dharma. And this Dharma concept later on gave birth to the most wonderful concept called karma siddhanta. The whole Dharma is dependent upon Karma because if you don't do anything you are neither dharmic nor adharmic.

if you don't do anything you are you are neither a good person not a bad person. So if a person does it something good Dharma, then the result will come. That is now the whole set is forgotten by Hindus. Everything has become negative Karma siddhanta. Why I am suffering? Because of my karma. Why is this fellow has become this Trump has become the president of America? My karma. Why didn't Modi become Prime Minister. My karma is good. Karma Bad. Karma every thing is karma. This is the truth. So why did your all attending my class? Your karma. Why I am taking the class? My karma. Each other exhaust each other's karma.

So this Dharma in a way became degenerated into Karma siddhanta.That is why Bagwan Krishna held it up and said mere karma is meaningless. Only if it is Dharma Karma, then you will attain to higher worlds. But higher than this Dharma karma is nishkama Karma. This is the concept that had come there. So this is what Swami Vivekananda condensed. The root of all these things is Om. who is that om? Sri Ramakrishna. Because this is a hymn especially it is Sri Ramakrishna hymn. Yeah. The first one is Avatara. This one is Sri Ramakrishna

Om hrim ritam - This summarizes both saguna and nirguna , personal and impersonal God. So what is why is Swami Vivekananda is expressing? This world And God. What is the relationship God is OM the same God is manifesting as this world. How? in the form of hrim, and the hrim is bifurcated into sathya and Dharma and this Dhrma is now bifurcated into Good Karma and Bad Karma.

What a beautiful concept is Om hrim ritam. All these things. Oh Lord Ramakrishna. Tvam achalaha-you are the immovable, infinite, unchanging. Immovable mean's what? Unchanging. You are the unchanging truth why we cannot depend upon somebody who is always moving away. He promises and he escapes we cannot depend upon. But Sri Ramakrishna with this the what Paul Tillich calls the ground of The - ground of this is building has to stand there must be a ground. Without ground you only build castles in the air. It is not going to work.

So this is called a foundation. Brahman is the foundation. That is way brahmano hi prathishtaham. Prthishta means the very Foundation of this whole universe. Gunajit, gunedyaha - the same idea came this “srava mangala mangalye”. “Gunashraye Guna mayi - you are the embodiment of gunas, and you are the very manifestation of all gunas. you are the gunas. You're also the manifestation of the gunas. That means what? what are the gunas We are talking about here? Three gunas. What are the three gunas sattva, rajas and tamas. 01:02:55-5

In this class today's class, I will give you a brief description we will stop there. The whole universe is nothing but Guna. My body is consisting of three gunas. My mind is made up of three gunas. This whole entire Punja buthas are made up of only three gunas. That is why– “Srushti sthithi vinasanam sakthi bhoothe, sanathani,

Gunasraye, gunamaye, narayani namosthuthe”. Now this is the exact expression of this. So .. sakthi bhoothe is equivalent to Hrim. Sanathane is equivalent to Om.

But what is she doing with that Shakthi. Shakti means srishti. So activities are only three. Whatever we do, activities are only three. Creation, maintenance, death. You apply any activity over there for here is a Potter. What does he do? He creates a pot. After that somebody uses that pot. After that the pot becomes broken. Again the potter recycling. Recycling. Here death means recycling process.

What a marvelous idea are we talking about, here. All activities can be divided only in to three. You create, maintain and then you will recycle. This is called a Brahma Chakra. Srishti, sthithi, Laya. There is nothing else in this world. So the same idea is here - gunajit, gunedyah – Gunajith means You are the master of the gunas. you conquered the guanas. Means what? if you conquer something who will be the master?

So the Lord is the master of the gunas and at the same time before the creation came where were the Gunas? in him only. That means he is the gunas. And he is manifesting as gunas. what is creation manifestation of the gunas. Trugunathmica. That is why the whole universe is nothing but triguna. I will end this class, As I said, everything in this world is consisting of three gunas.

The chair three gunas, the table three gunas. This room three gunas and living non living Everything is consisting of three gunas. So you may say this is marble stones, where are the gunas there? the gonna is in if it is a beautiful Italian marble sattva Guna. If it is beautiful Andhra / Karnataka Granite Stone first class polish it is Sathva Guna. if it is unpolished ugly looking cracked - Not only human beings non human beings also can be cracked.

Not very pleasing, functionally. it is called Rajo Guna. And the same thing is that it is ragged edges are there and all sorts of Ants mosquitoes and scorpions are all living underneath it, which you guna it represents? Thamo guna. Yes, look whether it is food whether it is worship whether it is utensils whether it is houses. Some house as soon as you see, you feel very pleased. Some places you go there some place you will see that place immediately your mind becomes very pleased with it. Is it not?

I should not say this. I hope Sri Ramakrishna will not get angry. Some images of Sri Ramakrishna pure Tamo. The moment You see could Sri Ramakrishna be like this. Some are okay. You can't consisting of what? Rajo Guna. outright because he might get angry, We have a sneaking suspicion is we bow down but instead we don't feel very happy about it.

Are some images you see living as though you are. Doing it. They were really pleased with it that the manifestation of that image is called Sathva Guna.

Anything dress ornaments if anything you name it it is a manifestation of these three gunas. Further point We need to discuss is we have tried telling it is three gunas. Really they are not three gunas. really what exists only one guna. it is like dimmer light this is my analogy. 1:08:26-1

That is that is pull the wheel to the lowest. It will be dark. This is called thamo guna. as so what is it you notice, where there is sathva guna, There is no other gunas. Where Rajo & other gunas take back seat. Where there is thamo guna any guna is prominent, but you cannot stick a knife and separate- This is sathva, this is rajas. It is only one guna according to its manifestation and the effect upon us It is called by a particular name. it is called Same thing.

I'll just give you an example. Here is a man a rich person and somebody comes sir. We are running a charity. Will you donate to me? If you donate just one Paisa is called Miser you it is called thamo guna. If he Donates 1000 rupees called Rajoguna because he is much more generous. If you donate 1 million or one koti (crore) he is called Sathva Guna Samapnnaha. so the garlands also depend upon his donation. Once you have that experience this fellow who only gave you one Paisa. What type of will he get any garlanded at all?

So this is the effect of Thamo guna. So do you see what I'm saying, thou putting it in a jokular way. The whole universe is but every action and reaction of these three gunas. If you remove this Guna there will be no Universe at all. There will be no world. So this is what we have telling gunajit. He is the master of the guna's means. What is this Gunas - another name for gunas. Do you know what is the name of the another name for this gunas? It is called Maya. It is called. How do you know how do you know because

''daivi hy esa guna-mayi''

''mama maya duratyaya''

''mam eva ye prapadyante''

''mayam etam taranti te''

Maya consists of what? Three gunas. Jagat is consisting of what? 3 gunas. My body is consisting of what three gunas. There is nothing else excepting this. this is the most wonderful thing. We have to understand it. Here.

So this concept a little bit further, We will talk about our next class. So what is the second hymn telling oh Sri Ramakrishna You are om. You are Beyond body-mind; you're beyond thinking and mind and speech. Then you are Hrim manifested here. This hrim is unmanifested power. Then the Hrim manifests as what – Rhythm. With the principle of still grossified and this rhythm is degenerates into again Satya and Dharma and this concept of Dharma has brought into effect. What is it karma siddhanta and the whole universe is run only by Karma siddhanta and it is all Consisting of 3 gunas. Maya is three gunas world is three gunas or body is three gunas our bakthi is also – thyamasica bakthi, Rajasica Bakthi, sathvic bakthi etc - This is the most wonderful truth.
[[Category:Om Hrim Ritam]]

Om Hrim Ritam Lecture 01 on 18 August 2019

2024-09-20T07:16:17Z

Pooniam:

== Full Transcript ==
'''''ॐ'''''

'''''जननीम् सारदाम् देविम् रामकृष्णं जगद्गुरुम् ।'''''

'''''पादपद्मे तयोः श्रित्वा प्रणमामि मुहरमुहुहु ।।'''''

'''''Oṃ jananīm sāradām devīm rāmakṛṣṇam jagadgurum |'''''

'''''Pādapadme tayoḥ śritvā praṇamāmi muhurmuhuhu ||'''''

We are discussing the ''Avatāra Stotram''. This is the second hymn composed by Swami Vivekananda. Poetically, metrically, and grammatically, it is perfect, but in terms of beauty, it is not. Swami Vivekananda recognized this and gave it to his disciple Sharat Chandra Chakraborty for improvement. However, Chakraborty refused because it had come directly from Swamiji as a ''Rishi Stotram''. This is known as ''Ārṣa Prayoga'' or ''Rishi Prayoga''. There are two points we need to keep in mind. First, why did Swami Vivekananda compose it? Because he had a vision of Sri Ramakrishna in the form of twelve letters.

The second point is this is last class we discussed there are several varieties of hymns describing the form and qualities of God, And then the glory of God, for example Chandi. It is the glory of the Divine mother. And there are some hymns which are which you belong to the impersonal aspect of it.

'''प्रातः स्मरामि हृदि संस्फुरदात्मतत्त्वं'''

'''सच्चित्सुखं परमहंसगतिं तुरीयम् ।'''

'''यत्स्वप्नजागरसुषुप्तिमवैति नित्यं'''

'''तद्ब्रह्म निष्कलमहं न च भूतसङ्घः ॥१॥'''

Praatah Smaraami Hrdi Samsphurad-Aatma-Tattvam

Sac-Cit-Sukham Parama-Hamsa-Gatim Turiiyam |

Yat-Svapna-Jaagara-Sussuptim-Avaiti Nityam

Tad-Brahma Nisskalam-Aham Na Ca Bhuuta-Sangghah ||1||

Then Nirvanashtakam, etc. But this particular hymn gives us a glimpse into that our huge Human Condition, Which is incapable of attaining bakthi or anything. So psychologically it is describing. Therefore, the only option for us is to completely surrender ourselves.

Swami Vivekananda had composed many things poems and bhajans, stotras. So this first Sthothram was Kandana bhava bandana. we have completed it. This is the second Sthothram. They are daily in Ramakrishnam order, in this order only - Kandana, Om Hrim Ritham, Sarva Mangala or Prakruthim paramam etc we will be doing it. So this is the second hymn.

Why did he compose because he had a vision of Sri Ramakrishna in the form of 12 letters. This is called dwadasaakshari Mantra. Om Namo bhagavate ramakrishnaya. That is what we get the first letters in the - there are four parts to this hymn. The fifth part has been added later on. Which is the fifth part? Stapakaya Cha Dharmasya. That was composed at the house NavaGopalaghosh extemporaneously he composed it. But that was added later on.

So when we do something like that, we think and compose. When they do it just spontaneously comes out. Every artist real artist They don't do effort. They become fit instruments through which the music or poetry just expresses itself. And that's why it lasts. If somebody composes it may be there for few days, afterwards It won't last. And this hymn we are going to discuss is a charanagathi gadya. . Like Ramanuja who is famous for his Charanagathi gadya. Gadya means prose. So Here Swami Vivekananda's Charanagathi. how do we know / 4 times? It comes - Tasmat tvam-eva sharanam, mama dina-bandho. And here also Swami Vivekananda had to take into account Sri Ramakrishna's divine nature.

And in this particular hymn we get something much more wonderful than we get in the Avatara Stotra. So we are going to discuss it. Every day we sing it first Kandana then Om Hrim Ritham invariably.

So how did this world come about? What does it consist of? Where from does it come? srishti sthithi. Where from it comes? Om, then - Om is something indescribable. nirakARA, nirguna, nirvisesha - Brahma Akanda Sachidananda. But when we are talking, it is indescribable. Mana vachana ek adhaar. But really speaking, It is beyond speech and mind. That is represented by Omkara. We will briefly discuss about this Omkara Also.

The hymn goes like this..

Om hrim ritam tvam-achalo, gunajit, gunedyah

Naktam-divam, sakarunam, tava pada-padmam;

Mohan-kasham, bahu-kritam, na bhaje yato'ham

Tasmat tvam-eva sharanam, mama dina-bandho.

So the first meaning we have to seek is - Tasmat tvam-eva sharanam therefore you are The only refuge. dina-bandho why you are there to bestow your grace? Dina bandu-Who is a dina? Dina means helpless. You are the helper of the helpless. So are we really dina-bandho. Before we can receive something? We have to make it vacant. Anything furniture, bed or construct a house. So simply it is a hilly land. And unless you remove the rubbles Stones Etc and make it in a way of uniform, Level it down, We cannot do Anything. So that receiving capacity is called Saranagati. 06:54-5

So if I am helpless, can I really take refuge in God? It is impossible. God only will come and helps us. Everything he does only he makes us feel I have taken refuge in Him. First example is Girish Chandra Ghosh. Oh, can you repeat my name in the morning and evening? He said no, you know that. We at least can you repeat once he said no, because what was his excuse that I don't know what is morning and evening? Then third chance he has given what is the third chance? At least before food, Do you remember? Girish Chandra Ghosh rejoinder was, I have eaten food many times without being aware that I'm eating food.

Like children, you know, sometimes they are sleeping and also drinking milk, they are not aware of after that They complain. Yesterday You did not feed me why I don't remember. Will you remember? This child is complaining yesterday. if we have not drunk milk where from The Voice is coming?

So then Sri Ramakrishna said give me your power of attorney. Only when SRI Ramakrishna gave him the power to give their power of attorney. Then he said yes that much energy was left out to say yes, and then Sri Ramakrishna has taken them. So it is charanagathi means complete surrender.

This is the hardest thing in the world. How do we know because the charanagathi if it is to be true charanagathi much fulfill six conditions. How many conditions? Six. Do you know? What are those six conditions? This is Ramanujacharya Bakthi Marga. He was an expert in it. So he gives us the hint… '''''shavidha''''' '''''saranagati'''''.. shat means six. So charanagathi is Possible only when we fulfill six conditions. Otherwise, it is not charanagathi. What is this…

Anukulasya sankalpa pratikUlsya varjanam

raksisyati iti visvAso goprtve varanam tathA
Atmaniksepa kArpanye Sadvidha saranagati

So first, Anukulasya sankalpa pratikUlsya varjanam..they go together. that beautiful kannada song Is there. a na-go, youngo kn onae – Ranga.. This is my responsibility to do these things. This is a contract between you and me and I'm gonna go and and all the devotees are big Witnesses with this contract signing the contract. So what is it? If I do not cultivate sath sanga, then I am guilty.

Having cultivated sath sanga, If you do not prevent me from Dhus Sanga, then you are responsible for that. so like that, it is one of the most wonderful bhaJans. if you understand the meaning it is marvelous. So, spiritual journey is a contract between me and God. It is not one-sided affair.

So Anukulasya sankalpa, sankalpa means a firm determination this word sankalpa as is a very strong word. That's why before doing Pooja we have to do sankalpa mentally. But if it is elaborate Pooja there is a special formula, you take a little bit of rice though, etcetera and sit. On This particular day SRI Ramakrishna Pooja, kamaneya.

why bakthi, gnana, Viveka, vairagya udayartham poojam karishyami or karishaye or whatever. It is. This sankalpa is most important. when we take brahmachraya Dheeksah, We do the sankalpa. when we have taking Mantra diksha, we do something. I said we do sankalp not I do sankalpa. Who are we? Both guru and Sishya. What this Sishya does until I reach the goal, you will have to hold my hand and take me; and what is Guru sunkAlpha that until you reach the goal, I will not let you your hand go. So it is not one-sided Affair. He will give mantra dheeksha and then he will disappear. That's not like that. So what happens to the guru if he dies? Guru can never die. What dies is not Guru. What dies is the body. The real Guru is God. In fact, the real Guru means knowledge. Is an abstract idea. I have also discussed these ideas but few people keep notes. That is way I have to repeat again And again.

Whenever we are looking at any object we are not looking at the object. We are looking at the knowledge we have about that object. So when we are Looking at Sri Ramakrishna, We have some knowledge, where you call Him Incarnation, you call Him God it is this knowledge which produces the reaction action and reaction from us. So Guru means it is knowledge. So the sankalpa has to be done before any good activity is to be undertaken.

So, Anukulasya sankalpa - So these are clipped words in the form of mnemonics. What we take really means is the devotee had already read about what God wants me to do. How do we know what God wants me to do scriptures?

Many stupid devotees I have to say stupid. How do I know what Sri Ramakrishna wants me to do? Very clear. Read the gospel of Sri Ramakrishna. is it you know, you just read and go away. Is that what he's telling? You read it? And you understand it and you put into practice, What I'm asking you to do. Is very interesting. Read the gospel. And then after that you go to Sri Ramakrishna. Now you bestow your grace. The question is will he be able to do it? He wants to do it. But will we be able to receive it?

So, why? Why do we do all those things? Not to get the grace, because the grace it doesn't start at a particular time. It is constantly glowing. But to use that Grace we have to be ready. For that all these things. Kshetri cover - this is the peculiar vedantic concept of Sadana. What is it?

Our sadhana is not to obtain anything. Because we are already that, what we are seeking. But there is an obstacle, barrier, covering. It is to remove that covering. That is what Sri Ramakrishna Does it. How does he do it? He tells us do this do this do this. Don't do this. Don't do this. Don't do this. If we follow his instructions that is then his grace will follow and then he will..

We will be able to experience his grace. So what Anukoolasay sankalapa means, O Lord, you told me what to do what not to do. Therefore,. I am taking about whatever pleases you I am taking a vow, whatever pleases you only that I will do. Anukoolasya means whatever brings your favor. Anukoola Antane - Favorable whatever makes you favorable towards me I'm thinking about I will do only that. PraticoolAsya varjanam - whatever displeases you, I am taking a vow I will never ever even think about it. Let alone do it. So these are the first two steps like Yama and niyama.

'''Anukulasya sankalpa pratikUlsya varjanam'''

and if we do that then what would be the result automatic result?

'''goprtve varanam tathA'''

'''raksisyati iti visvAso..'''a firm shraadhdha possesses and the us excepting God, There is nobody who can save us. So I am using God in a personal way. What should be done, Actually if there is a Darkness. What is the only thing which can remove it? Light. If there is ignorance, what is it that can really remove it. Knowledge. So here God means knowledge. (17:01-9)

So '''raksisyati iti''' only God can save. Nobody else can save. That firm faith will come only when we our heart gets purified. That is why this shraadhdha. Shraadhdha doesn't come in the beginning. What comes In the beginning is belief, but shraadhdha is gift of God. I have to say that the Christian religions greatest contribution is this concept. Faith is not a human possession. It is God's gift. I hope you remember one devotee went to Raja Maharaj. And he said if only I had Faith then my meditation would have been very easy.

Then Raja Maharaj said, what are you talking about? Faith is the last world just before God realization, He bestows his faith upon the disciple. Just before God realization. Once a person has Faith, What follows is God. Like the Dawn is followed by sunrise.

But then without faith, how are we going to even do something that is called belief. This is called belief. This is the difference between belief and Faith. So when we do the things God wants us to do, when we completely refrain from what he wants us not in the vidhi and nisedha .you understand now. Anuculasya means vidhi. Pradhiculasya means Nisheda - Shastra.

Which is our shastra? Gospel of Sri Ramakrishna. So if we follow it our heart gets that firm faith that nobody else can save excepting God. That is what bagwan Krishna also tells in the bhagavad-gita.

''daivi hy esa guna-mayimama maya duratyaya''

This ignorance belongs to whom. To me. ''duratyaya'', it's impossible to cross for anybody. but then there is no is there no way out. Yes.''mam eva ye prapadyante'' those who Adore Me take refuge in me; ''mayam etam te taranti'' They on their own cross this Maya because it is God's Maya. Is God's Maya good or bad.?

It must be good only. Because if His Maya is bad that means he is also bad. People don't understand it. Sri Ramakrishna’s teachings have profound commentaries on The Vedas and Upanishads. He is giving an example. That's why every day you read with attention.

There he says, Maya is like the covering of a fruit. So Why? You are not going to eat the covering. You are not going to eat the seed. But you only eat the pulp. So when you see that one remove all the skin. What will you get? Rot. Any fruit when it is on the tree. you cut off the covering. Will the fruit grow. It will just rot. So what is the purpose of that covering? To protect to the fruit from all sorts of you know birds and insects and other things, so that it will grow nicely and in the end you can throw it out.

Sri Ramakrishna gives other very meaningful analogies. When there is an injury scab forms scab. This scab is not desirable but it is essential. If there is no scab, you remove this scab what happens? Your injury never gets healed. So the very purpose of this scab is to help you by quickly getting rid of that wound.

Forcibly, He says, the fools forcibly if they remove this one and then the wound will never heal. So what are we talking about. Avidya - Maya is that which is developing with vidya maya. vidya maya is like the pulp. 21:57 - 4

Avidya - Maya is very much necessary. So like the seed of bakthi the seed of gnanam are to be covered here. What is avidya here?

Do you know what Avidya - Maya means? According to Sankaracharya’s interpretation. See we don't study these things. That is why we have a lot of problems - Avidya - means ignorance. What is ignorance? Not to know anything. That's not avidya. Avidya means the appearance to certain rituals certain routines. Like, you know, Pooja, Theertha yatira, this is what shankaracharya calls avidya.

So without these rituals and other things, Where are you? How are you going to develop at all? If you prostrate hundred times, then you may remember God once. At least until after the 99th time when you come to the hundredth time, you have lost all energy. You just tumble down and you get injured - my God. You remember at that time?

So the purpose of Avidya - Maya is to prepare us for the Vidya Maya. This beautiful idea with one stroke Sri Ramakrishna had removed hundreds of years of misconception what Sankaracharyas followers are propagating that this whole world is avidya. Sri Ramakrishna tells It is not avidya. It is nothing but Divine mother. So why did God creates this prapancha. for his enjoyment or for our development? Huh? These are the revolutionary ideas Sri Ramakrishna brought in.

Bagwan Krishna never condemned. So I can give a big talk on that subject, but I will just give you a hint. Say sannyasa ashrama means spiritual life. Sannyasa ashrama means completely dedicated to spiritual life is called Sannyasa ashrama. when does sanyasa ashrama comes? You will say Sannyasa ashrama is the highest ashrama. oh. So brahmacharya out. Talak. Grihastha Ashrama Talak. Vanaprastha Ashrama Talak. Straight a baby wants to become a sanyasi. Sanyasi also dhigambara. Baby is also is dhigambara. Because they gomber him send him and she also become straight Sunyasi. natural sanyasi.

Sanyasi may not have any hair baby also doesn't have any hair. natural Sanyasa. Is that what is meant? So Brahmacharya Asrama, grihasthasrama - what are they? Steps leading to the proper right development of the mind so that it is capable of leading that Sanyasa Asrama. That is why it is called AshRama. '''25:13 -2'''

Every stage of life is an Ashrma. So we have some faith in God. What is it? He will save us; He can save us. But we also have got other things also can save. Anacin also can save; some homeopathic if it is not Allopathic doctor, Ayurvedic Doctor will definitely save us. Even swamis suffer from there You know. One of our swamis here is suffering from lot of this problems.

There is a very beautiful allopathic remedy he refuses to even think about it, let alone apply it. He says only Ayur Vedic. The leg has become like that. It is black. He says I have faith only in Ayur vedic. What is his rationality should be? I don't care. whatever pathy no pathy can help. What is the naturopathy cannot help, Allopathy cannot help, Homeopathy cannot help. No pathy can help body will only Sri Pathy can help.

So what is it? practical vedanta whatever helps I will take it. I will not have any prejudice against anything. That should be the Practical vedanta. So only when we go through anucoolasya whatever pleases the Lord I will do. Whatever displeases the Lord, I will never do. So in this light you go on analyzing whether I should attend classes, whether I should talk to people, whether I should cook this one, then you will get a lot of light (insight).

raksisyati iti visvAso - tremendous Faith will come, that God Alone can save. Only then the fourth step will come. What is this fourth '''goprtve varanam - goprtve varanam''' means choosing only God as my only protector. This is called '''goprtve varanam.''' Until the time, I will have many pathies. That means my dependence upon will be so many pathies . But ultimately it is only God who can save. so I'll just give you a small hint how wonderful these ideas you know. Somebody has a disease. So different systems Are there allopathy, Homeopathy, naturopathy. Now What is it that which cures.

Which pathy cures? No pathy cures, why because Hindus have a system of belief. You know, what is that believe unless the prarabdha karma is over, No pathy will help. So there is a story I heard from somebody recently somebody a very rich man. He had a disease. So he went to all the types of Chikithsa - Homeopathy, allopathy, ayurvedic and then unani and then acupressure everything.

He spent almost all of his money on this. Nobody could cure. suddenly after two years. He heard in a village, There was a village quack. He is very famous famous for curing this one. He heard it only after two years. So he went. He took the medicine and that day itself he was cured. completely cured and next day morning. He was joyfully going through his village both sides. You know, all doctors there both sides Chambers are there – What did the stupid fellows or Village quack cured me. These fellows could not cure. All the medics started in laughing. You stupid fellow. It's a till yesterday, Your prarabdha karma was there. only it was over only yesterday if you had taken any one of us yesterday. You would have been cured. So this prarabdha karma is there. Now prarabdha karma can be removed only by whom? Only one. That is God.(29:45-8)

That is why but raksisyati iti visvAso. Then whatever is our faith, This is the psychology whatever we believe in our heart of hearts to be real - whether it is real or not is not the point, we will follow that. That is our way. So '''goprtve varanam -''' We wholeheartedly choose ourselves - Only God Nobody else can save me - excepting God so I take refuge in God. Then after choosing God, what is the next step? athma Nickshepaha. I transfer all my burdens to him. You are the person who can carry me. All my burdens I am transferring to you.

That is the fifth step. What is the last step? Karpanye - That means ever since that time, he lives a life of great humility. What is the humility? It's all this six step 5 Steps are possible only because of your grace the six steps. Five last step is Karpanye humility, but all the five steps were possible because of what? God's grace is not my greatness God's grace. Therefore, O Lord! Without your grace, I would not have been able to do all those five things that to live in that humility that everything is you only that is the sixth last step in saranagati.

When a person fulfills all these six Steps that is called Charana gathi. Shadvidha charanagathi. Simply morning you go there and say I surrender myself to you. You forget that you surrendered. Evening again I Surrender myself to you where from did you get. Morning you gave it to him. Where from you got to again to give it to God. So immediately you took it back. Do you follow what I'm saying ?

I offer myself to you. Once you offer you are no more. But evening again you are saying I offer myself to you. Where from you got? That means you forgot about it took yourself back and then offering the same old stuff to him. If somebody prepares first class DOSA for you in the morning. Evening also is offering the same is keeping special because you liked it very much, appreciated very much. He's keeping it not even in the refrigerator outside. And next morning also is offering it to you. How Will you feel? Feel like running away. If not slapping the fellow, running away from that fellow, isn't it?

So, what do you think God will feel? This fellow yesterday morning He offered me and again yesterday evening also the same thing he is offering me today morning also he is offering. Every day is going to offer me the same old stuff. And God is unchangeable, but we are all changeable that means day by day We rot.

''So these are the six steps to be followed. And that'' is why the bhagavad-gita one particular thing we need to notice is when did they saranagati world come in the Bagavad Gita?

Where did when did it come? That is the last one? Sarva-dharman? Parityajya mam ekam saranam vraja. But Arjuna wanted to surrender his he said I Surrender myself to you in the very beginning. Then only the teaching came. śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam - pranarpana means to take refuge in God. But to prepare Arjuna he had to go to almost 699 slokas. Only then at the very end. The God is telling now you give up dependencies on everything take refuge in me.

So the Second hymn, Composed by Swami Vivekananda - the main summary of the hymn is – thasmath – therefore I take refuge in you – friend of the lowly. Mama dheenabandho. what is that the thasmath- So originally the first to hymn goes Om hrim ritam.

And in that order, what is the highest reality? Om - om means Brahman. Brahman is beyond body-mind. Whatever. We comprehend a Brahmin through the body mind is not Brahman, but it is grossified Brahman. So what is that grossified Brahman? It is called Shakti. That Shakti is called here represented by hrim.

That is why all our mantras beja Mantra. What is the beja Mantra hrim. Sri Ramakrishna is parabrahma. Holy mother is the Shakti. Holy mother is the Shakti om hrim. Hrim means shakthi. The whole world is shakthi. Why is the world called Shakti World means energy; World means movement. And World means Shakti means movement. So that movement is called world. What is that movement it goes in cycle. What is that cycle? Shrishti, sthithi and laya.

Srishti sthithi vinasanam sakthi bhuthe sanathani

Gunasraye gunamye narayani namosthuthe.

That is why this is Wonderful idea - There are no male gods in Hinduism according to vedanta. Is narayana male or female. See, who is Bramma’s wife? Saraswathi. Who is Vishnu's wife. Lakshmi. Who is Shiwas wife? Kali. So why the wife wife means putting into practice? Husband means knowledge. because this is the Krama. you will not do anything unless there is an idea of what you want to do. So you are sitting here before sitting. What did you what knowledge you have?

I have to sit. I can't go on standing. So before doing any action, there must be something which chosen up, which prompts to that action. That action is called knowledge. So Brahma is the knowledge and Saraswathi is the Shakti. Vishnu is the knowledge. Lakshmi is the Shakti. But you can understand actually Brahma means is not male or female. Knowledge plus action is Brahma Knowledge plus action is Vishnu. Knowledge plus Action is Shiva.

Soundarya Lahari- '''''Shivah shakthya yukto yadi bhavati shaktah prabhavitu''''' if sakthi is not associated with shiva, Brahma Vishnu Shiva, they will not be able to do anything. What is their job? Shrishti shrishti is a job. What is Vishnu’s? Palana sthithi. What is shiva's job Laya. These are all jobs and to create the jobs to do the job they need power and that power is represented by the three. So why Lakshmi? why for creating you need that knowledge Saraswathi.

For maintenance, Money is needed. That is why Lakshmi. For finishing you need sword and that is Ma Kali. So there is no male. It is all the female. That is why the bhagavad-gita is says Brahma is called Yoni. Thusmin GarbaM Dadamyaham. I the knowledge of purusha, plant the seed of this world then only it comes. 39:13-5

If I go on like this so many connections are there. In Chandi you get Brahmma is sleeping. Why was he sleeping? Because his shakthi is sleeping. Brammas’ Vishnu is the shakthi and to Rakshsas come to kill him. He is helpless. So he has to pray to the Divine mother. Yadevi sarva bhutheshu nidhra roopena samsthitha. So mother was pleased and then she who put Vishnu to sleep and she only alone can arouse him up. as soon as Brahmma did.. thvam swaha thvam sadha thvam vashatkara swarathmica, beautiful hymns are there in the chandi. Divine mother was pleased and then she withdrew herself in the form of nidhra from Vishnu. Immediately Vishnu jumped up, saw the whole situation & then he fought with Madhu & Kaidapa & killed it.

So what is the subject we are telling, the whole universe is nothing but play of the shakthi, play of the Shakti and that Shakti is represented in the form of Hrim. Om Hrim. Om – vakya mana athitha, Hrim mana vachana ek adhar. Here vachana means all the karmendriyas & gnanendriyas both. Ek adhar – om hrim - so there is that adhara Brahman.

Yes Jagath. Jagath mean this world. This world means there will be counterpart of the five sense organs, knowledge organs, five organs of action. Without these world doesn't exist. I hope you you are aware of it. Because if the Eyes cannot see it is it doesn't become prapancha. It becomes only 4/5. If one cannot hear it will be 3/5. If all the five knowledge organs disappear. There will be no world at all. First follows the knowledge organs and what knowledge do we get through them our Karmendriyas follow it either go towards or run away. If you see a tiger it is a knowledge. So you don't go there.

There are some fellows - once in London Zoo one fellow jumped Into the London Zoo and then one lion is coming like that. This will happen. That fellow ran away. Again, he came meanwhile this all the visitors said this fellow jumped. So the fellow said come and then discharged some bullets and lion ran away. Then the the he was half crack. But anyway, there was a real incident came in the readers digest.

There was a family. Did I tell you that one. there was a family and somehow they got a few days old lion cub. Sorry tiger cub. not lion. And then they adopted it ; They were feeding it was sleeping. There was one old man grandfather and he was most fond of it most of the time this tiger and the grandfather were sleeping together. it grew up within six months. It became a fully grown up Tiger and then they had to give it to Zoo; and then but the old man will always thinking what happened my grandson like that.

So after six months he met the whole family went. Do you remember it will be the story. So after six months they all went in a Jeep and then they met the Zookeeper. They said we have come to see he said you take this Jeep. It has bars and other things it cannot do you don't get down? I'll be following you in another 10 minutes. So these fellows came and his this grand grandfather saw the tiger lying under a tree.

He could not hold himself. He opened the jeep door, ran & embraced it. Meanwhile the Zookeeper / manager came. He was horrified. He did not know what to do. So after a few minutes that fellow patted the tiger everything and came back; then the zookeeper told that was not your tiger. (Big laughter)That was a wild tiger.

Anyway, what are we talking about? The whole world is nothing but waves and waves of energy playing. But it's not showing. We give the analogy of the ocean. You know on the surface of the ocean tremendous amount of waves, bubbles, wavelets Etc even tsunamis a big big wave, but at the bottom absolutely calm and quiet - this ocean water is there.

This ocean water is compared to Brahman. And all these wavelets and Aroopa shahre Lila Lahari. So these are all waves waves. That's why soundarya Lahari, Ananda Lahari – Shivananda Lahari – Lahari means waves and lahari waves waves can only function and there is energy and that energy is ripped the whole Energy available in the whole Cosmos the sun billions of suns billions of stars billions of everything. It is all represented by one Mantra beja Mantra, which is called Hrim.

Okay. Is there any reason or rhyme in this shakthi - play of the Shakti and that is where the word Rhythm Comes This is the most wonderful discovery of our Vedic rishi's. What is the Rhythm? Everything has got a deep meaning? What is rhythm Harmony the English word Rhythm comes from this word Rhythm.

So everything moves in its systematic cycle. There is a seed it becomes a tree it stays for some time. Then it gives birth to seeds then it dies. That seed again gives grows into a Seedling grows. The sun rises the sun sets; man is born man grows. He becomes old and then he dies. Again he is this constant evolution of this chakra in Sanskrit - We have given a wonderful name - It called Brahma chakra. 46:50-6

The whole world is called Brahma chakra. not nirguna Brahma. nirguna Brahma has no chakkar. Chakkar May come. chakra will not come. You know, what is chakra & chakar. You know, the difference between chakra means it is a cycle. chakar means head goes wrong. But when you look at it, the glory of the universe is we cannot comprehend it. It is impossible. Let's very well first vision of Sri Ramakrishna came overwhelming waves and waves of Consciousness from all the sides. He wanted to remain conscious.

But they just came and made him completely unconscious. That is called play of the energy. Shakthi patha That is represented by. So Sri Ramakrishna is the nirguna brahmma. But then we try to look at him through our limited prisons of mind is called shakthi. But this shakthi is is not a chaotic Shakti. It is a completely controlled rhythmic shakthi. They're called rithm.

Now to understand What is this Rhythm? It is a cosmic order is one; Moral order is the second. our karma karma siddhanta is derived from this concept of Rhythm. What is it? It's a moral order. If anybody deviates from this morality, the axe will come in the form of suffering. If anybody behaves accordingly, then the reward will be given which is called Swarga Loka – Punnya & papa.

Yes, there are some some things immediately It will come. You put your hand in hot water boiling water. You don't need to wait long time to find out the karma pala. instantaneously it will do it. Once one of our Swamis was giving a talk and he said, you know Brahman is like electricity. This fellow said how do we know there is electricity. There is a socket, you know. That you can I go on to put my finger there in the socket. Then I will know that electricity and not the Swami said you will not know we will know. (Big Laughter).If you put your hand you will not know that there is electricity or not and we will know that the city is there or not.

so the whole world is a play. From morning, from birth to death from morning till evening It is a play of energy. Now you have to understand every human being goes through three stages. Making jagrata avastha, swapna avastha and sushupthi avastha. All the avasthas are play of the energy. There is full awareness is there in sushupthi also (deep sleep also) is there. There is no time only a dead dead person his body is not there. But even a dead person's body the cells are still working to decompose themselves Etc.

In this world, there is nothing called Dead. Matter is not dead. But when it is manifested, it is called Energy when it is not manifest, it is called matter. Energy not manifested not dead. Energy manifested is called matter manifested is called energy energy manifested is called matter.

Manifestation a non-productive manifestation not existing or non-existing not living or dead. This is the difference. Yes see that means is it is this is lying here. You don't see any energy. That is what you think. Bring an electronic microscope. Look at it billions and billions and billions of atoms - what is Adam nothing, but pure energy - pockets of energy is moving at mind-boggling speed. People think that this is not this is dead thing.

It is not dead thing. If you can look at it you will see it is moving at mind-boggling speed. Nothing is what is called- Kinetic everything is dynamic, but we are not able to see it. That's what Karmanya karama pasye - we can tie up this thing.

So om hrim Rhythm this concept of rhythm is like mother and it gives birth to two concepts Satya and the dharma. So what are we talking about? First we talked about Om. Second We talked about hrim. Third We talked about Rhythm. Fourth we are talking about the Rhythm concept to Discovery had given it manifests into which Satya and Dharma. What is sathya. Knowledge. What is knowledge. This is truth. This is not truth. What is dharma? to move towards What is truth is called Dharma.

That is why in our vedanta Dharma is the very root of our happiness and unhappiness. We move towards the truth. Then it gives us puNya. Dharma Dharma gives birth to puNya . puNya manifest in the form of enjoyment Suka. Moving away from light we enter into darkness and that what is the result of the darkness? Adharma. Adharma leads to papa. papa leads to Dhukka. And I hope you remember the concepts. I have given you what does the puNya do? What does he do? What is puNya? What is Papa? The ability To squeeze happiness from any situation is called punia. The ability to make everything unhappy it is called papa.

So that ability it is not we are not talking about circumstances are talking about whatever with the circumstance. A Saint even if he gets a dry bread, he squeezes the highest happiness from that. That you read the life of st. Francis of Assisi people used to give him what you call, you know, old bread stale bread, etce. But he used to offer it and say this is the bread of Jesus. This is the Flesh of Jesus. And NagaMarcia you give me stale bread and say this is prasada. Will he will be happy or unhappy? Very happy because he does he doesn't look at it as a good bread with fresh bread stale bread. He will not look at it. You will look at it only. This is offered to God, this is God. In fact, I tell you something. These are all ideas taking time since there is something rotten- decomposing. For us it is not a proper suitable food, but supposing for a grub for a insect. What is it?

So now I will bring the dung beetle. What what is its food? Dung. The suppose it is a bakta. Will it do Brammarpanam or not? Well, you do premarpanam or not. when it does Brahmarpanam after Brahmarpanam , what does the dung become? Brahma. From now on to discuss it today that Brahma so it all depends. outside there is nothing good or bad. It is or nothing but pure Brhmam. All depends upon a capacity of our mind. So is there any illustration or am I spinning it, you know in my mind and when Sri Ramakrishna was practicing tantrick Sadhana? Remember what did Biravi Brahmani bring one day?

Rotten fish one day And it was cooked in a skull and she asked Sri Ramakrishna to eat it. How can I eat it? First of all it is rotten. Secondly it was cooked in a skull, Hopefully human skull. Does it make any difference? Dogs skull or Human skull? See how much we are. So he went into ecstatic State and he ate it. She ate it first. He ate it.

Then one day she brought rotten human flesh. Eat it. He said this I could not do it. Then suddenly he went into Bhava. The spirit of chendiaKa possessed him. He said I had no problem. Everything is Brahman.

Mirabai is that brother-in-law sent poison. Not secretly openly. He said I am sending poison. You drink it and die. She said I will drink it but it is my Habit to offer it to Krishna and she offered it to Krishna.

Peevathumeera haseere visha pyala rana ne bheja Peevathumeera haseere - with joy she drank but nothing happened. Because you know why she offered it to Krishna and Krishna was immune to Poison. Because Buthana tried to do that; Kali also tried to to do that. But he who is manufacturing poison. Will he be affected by poison? – 58:09

In fact, he is only lending all poison. To whom? To all these kuchka fellows. He is only lending. Isn’t it? who created Kaali? Who created Buthana? So this concept of Rhythm you one of the greatest discoveries. It gave birth to further to what is it Satya and Dharma. And this Dharma concept later on gave birth to the most wonderful concept called karma siddhanta. The whole Dharma is dependent upon Karma because if you don't do anything you are neither dharmic nor adharmic.

if you don't do anything you are you are neither a good person not a bad person. So if a person does it something good Dharma, then the result will come. That is now the whole set is forgotten by Hindus. Everything has become negative Karma siddhanta. Why I am suffering? Because of my karma. Why is this fellow has become this Trump has become the president of America? My karma. Why didn't Modi become Prime Minister. My karma is good. Karma Bad. Karma every thing is karma. This is the truth. So why did your all attending my class? Your karma. Why I am taking the class? My karma. Each other exhaust each other's karma.

So this Dharma in a way became degenerated into Karma siddhanta.That is why Bagwan Krishna held it up and said mere karma is meaningless. Only if it is Dharma Karma, then you will attain to higher worlds. But higher than this Dharma karma is nishkama Karma. This is the concept that had come there. So this is what Swami Vivekananda condensed. The root of all these things is Om. who is that om? Sri Ramakrishna. Because this is a hymn especially it is Sri Ramakrishna hymn. Yeah. The first one is Avatara. This one is Sri Ramakrishna

Om hrim ritam - This summarizes both saguna and nirguna , personal and impersonal God. So what is why is Swami Vivekananda is expressing? This world And God. What is the relationship God is OM the same God is manifesting as this world. How? in the form of hrim, and the hrim is bifurcated into sathya and Dharma and this Dhrma is now bifurcated into Good Karma and Bad Karma.

What a beautiful concept is Om hrim ritam. All these things. Oh Lord Ramakrishna. Tvam achalaha-you are the immovable, infinite, unchanging. Immovable mean's what? Unchanging. You are the unchanging truth why we cannot depend upon somebody who is always moving away. He promises and he escapes we cannot depend upon. But Sri Ramakrishna with this the what Paul Tillich calls the ground of The - ground of this is building has to stand there must be a ground. Without ground you only build castles in the air. It is not going to work.

So this is called a foundation. Brahman is the foundation. That is way brahmano hi prathishtaham. Prthishta means the very Foundation of this whole universe. Gunajit, gunedyaha - the same idea came this “srava mangala mangalye”. “Gunashraye Guna mayi - you are the embodiment of gunas, and you are the very manifestation of all gunas. you are the gunas. You're also the manifestation of the gunas. That means what? what are the gunas We are talking about here? Three gunas. What are the three gunas sattva, rajas and tamas. 01:02:55-5

In this class today's class, I will give you a brief description we will stop there. The whole universe is nothing but Guna. My body is consisting of three gunas. My mind is made up of three gunas. This whole entire Punja buthas are made up of only three gunas. That is why– “Srushti sthithi vinasanam sakthi bhoothe, sanathani,

Gunasraye, gunamaye, narayani namosthuthe”. Now this is the exact expression of this. So .. sakthi bhoothe is equivalent to Hrim. Sanathane is equivalent to Om.

But what is she doing with that Shakthi. Shakti means srishti. So activities are only three. Whatever we do, activities are only three. Creation, maintenance, death. You apply any activity over there for here is a Potter. What does he do? He creates a pot. After that somebody uses that pot. After that the pot becomes broken. Again the potter recycling. Recycling. Here death means recycling process.

What a marvelous idea are we talking about, here. All activities can be divided only in to three. You create, maintain and then you will recycle. This is called a Brahma Chakra. Srishti, sthithi, Laya. There is nothing else in this world. So the same idea is here - gunajit, gunedyah – Gunajith means You are the master of the gunas. you conquered the guanas. Means what? if you conquer something who will be the master?

So the Lord is the master of the gunas and at the same time before the creation came where were the Gunas? in him only. That means he is the gunas. And he is manifesting as gunas. what is creation manifestation of the gunas. Trugunathmica. That is why the whole universe is nothing but triguna. I will end this class, As I said, everything in this world is consisting of three gunas.

The chair three gunas, the table three gunas. This room three gunas and living non living Everything is consisting of three gunas. So you may say this is marble stones, where are the gunas there? the gonna is in if it is a beautiful Italian marble sattva Guna. If it is beautiful Andhra / Karnataka Granite Stone first class polish it is Sathva Guna. if it is unpolished ugly looking cracked - Not only human beings non human beings also can be cracked.

Not very pleasing, functionally. it is called Rajo Guna. And the same thing is that it is ragged edges are there and all sorts of Ants mosquitoes and scorpions are all living underneath it, which you guna it represents? Thamo guna. Yes, look whether it is food whether it is worship whether it is utensils whether it is houses. Some house as soon as you see, you feel very pleased. Some places you go there some place you will see that place immediately your mind becomes very pleased with it. Is it not?

I should not say this. I hope Sri Ramakrishna will not get angry. Some images of Sri Ramakrishna pure Tamo. The moment You see could Sri Ramakrishna be like this. Some are okay. You can't consisting of what? Rajo Guna. outright because he might get angry, We have a sneaking suspicion is we bow down but instead we don't feel very happy about it.

Are some images you see living as though you are. Doing it. They were really pleased with it that the manifestation of that image is called Sathva Guna.

Anything dress ornaments if anything you name it it is a manifestation of these three gunas. Further point We need to discuss is we have tried telling it is three gunas. Really they are not three gunas. really what exists only one guna. it is like dimmer light this is my analogy. 1:08:26-1

That is that is pull the wheel to the lowest. It will be dark. This is called thamo guna. as so what is it you notice, where there is sathva guna, There is no other gunas. Where Rajo & other gunas take back seat. Where there is thamo guna any guna is prominent, but you cannot stick a knife and separate- This is sathva, this is rajas. It is only one guna according to its manifestation and the effect upon us It is called by a particular name. it is called Same thing.

I'll just give you an example. Here is a man a rich person and somebody comes sir. We are running a charity. Will you donate to me? If you donate just one Paisa is called Miser you it is called thamo guna. If he Donates 1000 rupees called Rajoguna because he is much more generous. If you donate 1 million or one koti (crore) he is called Sathva Guna Samapnnaha. so the garlands also depend upon his donation. Once you have that experience this fellow who only gave you one Paisa. What type of will he get any garlanded at all?

So this is the effect of Thamo guna. So do you see what I'm saying, thou putting it in a jokular way. The whole universe is but every action and reaction of these three gunas. If you remove this Guna there will be no Universe at all. There will be no world. So this is what we have telling gunajit. He is the master of the guna's means. What is this Gunas - another name for gunas. Do you know what is the name of the another name for this gunas? It is called Maya. It is called. How do you know how do you know because

''daivi hy esa guna-mayi''

''mama maya duratyaya''

''mam eva ye prapadyante''

''mayam etam taranti te''

Maya consists of what? Three gunas. Jagat is consisting of what? 3 gunas. My body is consisting of what three gunas. There is nothing else excepting this. this is the most wonderful thing. We have to understand it. Here.

So this concept a little bit further, We will talk about our next class. So what is the second hymn telling oh Sri Ramakrishna You are om. You are Beyond body-mind; you're beyond thinking and mind and speech. Then you are Hrim manifested here. This hrim is unmanifested power. Then the Hrim manifests as what – Rhythm. With the principle of still grossified and this rhythm is degenerates into again Satya and Dharma and this concept of Dharma has brought into effect. What is it karma siddhanta and the whole universe is run only by Karma siddhanta and it is all Consisting of 3 gunas. Maya is three gunas world is three gunas or body is three gunas our bakthi is also – thyamasica bakthi, Rajasica Bakthi, sathvic bakthi etc - This is the most wonderful truth.
[[Category:Om Hrim Ritam]]