View source for Dakshinamurti Stotram Part 19 on 04 March 2021

== Full Transcript(Not Corrected) ==
OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGAD GURUM
PADAPADMETAYO SRIDHVA PRANAMAMI MUHURMUHUR
OM YO BRAHMANAM VIDADHATI PURVAM
YO VAI VEDAMSYA PRAHINOTI TASMAI
TAMHA DEVAM ATMA BUDDHI PRAKASHAM
MUMUKSHUR VAI SHARANAM AHAM PRAPADYE
In our last class we had discussed the fourth shloka.
What is the essence of the fourth shloka?
That every Jeeva is the Atman and the Atman as the individual is called Jeevatma
is none other than Paramatma and this supreme reality called Brahman or Atman
is the substratum for the entire manifested world
and to realize this oneness of oneself with Brahman
and the oneness of the whole world with the Brahman is the goal of life
and this can be achieved only by the grace of the God
which comes in the form of one's own Guru
and it was concluded that the world of objects
that means the entire universe has no separate independent existence of its own
and it is also conclusively proved that it is the consciousness Brahman
that lends existence Sattva as well as illumination Spurana
These are very two important words in the entire Vedic writings
Sattva – existence Spurana – recognition of the existence
These two always go together as we discussed
So this fourth verse explicitly states that the knowledge we acquire through our sense organs
has its roots in the Atman
It is like the light kept inside a pot full of holes
coming out and lighting up various objects outside
Shankaracharya takes this brilliant imagery
imagining an empty pot and having many holes and inside it there is a bright light
na na chidra gata udarasthita maha deepa prabha bhaswaram
jnanam yasyatu chakshuradi karanadwara bahi spandate
janamiti tameva bhantam anubhati etat samastam jagat
tasmai sri gurumurtaye namayidam sri dakshinamurtaye
Salutations to that Dakshinamurti who is manifesting in the form of my own Guru
whose consciousness alone is flowing out through the senses like the eyes etc.
even as a powerful light kept within a pot full of holes
flows out through the holes following whom a resplendent one
this world is shining and thinks I know, I know, I know
janami iti tameva bhantam anubhati etat samastam jagat
this Atman is one and the same everywhere but depending upon the medium
the status of Atma changes
a beautiful example can also be taken
Shankaracharya opted to give the illustration of a pot with many holes
but inside there is a very bright light
but we can also take this illustration
electricity is one but depending upon the medium
it manifests as heat, as a light, as movement
as attracting power so in various ways
and if the bulbs are small, big, colored, different shapes
so the light also appears to be like that
what does it mean?
whatever exists in this world living, non-living
and among the living even an ant
why do, why did I remember the ant?
because I remember an incident from the life of holy mother
once she was in Varanasi
and the topic came up
because that is the most important topic in whole, in man's whole life
by just merely dying
just imagine this unimaginable thing
no need to do any sadhana
just be dying there
so one disciple probably was having his own little doubts about it
he pointed out to a crawling ant and asked
mother is this ant also going to be liberated?
mother said of course yes
anything that dies in Varanasi it will attain liberation
now this is what is being pointed out
so what is an ant?
ant's body, ant's mind is merely reflecting
that pure consciousness that is an ant
that is a Jeeva
with regard to living things
in Hindu's eyes there is no non-living thing at all
rivers are goddesses or there are one or two gods are there like Brahmaputra
mountains are gods
whether it is Meruparvata or whether it is Himalayas
these are all not only not living
but they belong to the celestial realm
it is said in the Puranas or even in the earlier Vedas
that the mountains used to fly at the beginning
and they used to land wherever they like
crushing everybody
like nowadays the distant electrically
electronically operated drones
killing people etc
and people prayed to Indra
and Indra came and cut off the wings
and that is how the mountains became unable to move nowadays
so there is nothing the Bhumi, Bhudevata, Jaladevata, Agnidevata
of course Agnidevata is the most famous one
because most Hindus perform their rituals only in the fire
and whether a person is believer or not
in the end the body is consigned only to this
either fire Devata, Agnidevata or Bhudevata
and some sadhus also they confine their bodies to Jaladevata
or some also confine it to Vayudevata
by falling down a cliff
and then it slowly the body dries up through the Vayudevata
it is said there is a spot in Himalayas
at the edge of it there is a deep valley
and because of the intense cold
these people lose their life
and hypothermia or something like that
and immediately the high wind topples the body
and then it just keeps there drying up
everything is living
and not only that
most important fact is
even the living beings cannot live
cannot even continue for a millisecond
if they were not dependent upon a non-living thing
whether it is air in the form of oxygen
whether in the form of earth
in the form of plants, food etc.
is impossible to live
so both depend upon each other
everything is nothing but the manifestation of the Atman
both externally as well as internally
that is one of the most wonderful things
so Sri Ramakrishna has given his own illustration
in so many ways
he gave the illustration
once I have seen the entire world made up of wax
and Sri Ramakrishna used to say
he has really seen the entire universe in the form of sound also
Nada Brahma
Swami Vekaranda had given his own brilliant example
the whole world is nothing but Brahman perceived
through the prism of the mind
consisting of the Desha, Kala, Nimitta
that is time, space and causation
so what is the summary of this fourth shloka
first point
it is the Brahman, the pure consciousness
that projects this entire universe
and who am I? I am that pure consciousness
and I alone manifest and illumine the whole world
and without me the world itself doesn't exist
if I do not cognize the world
it doesn't exist
the body doesn't exist
the mind also doesn't exist
where the body and mind do not exist
the world also doesn't exist
as for example in deep sleep
second point
this is also a very important point
it is I who create, maintain and destroy the world
we say it is Brahma
we say it is Srishti Karta, Vishnu
no, it is I
a very interesting fact
I will interject here a little bit
supposing I am sleeping
do I know anything about Vishnu?
does Vishnu, Brahma, Vishnu, Shiva, Divine Mother, Atman
do they really exist?
when my body and mind are completely silent in the deep sleep
only when I wake up
Brahma wakes up
Vishnu wakes up
and Shiva wakes up
the entire world wakes up
in fact if you look at the world in a particular way
that is called Brahma, Vishnu and Shiva
what is that vision?
when I see birth of any object in this world
birth means coming into manifestation
that is called Brahma
when I see the world going on nicely or not so nicely
that is called Vishnu
and when I see something going out of my experiential realm
it is called Shiva
nothing but these are the three things
they always come together and go together
so that is the point
it is I who create, maintain and destroy the world
without me there is no world
but I am without the world
Srishti, Stithi, Laya are done by me
means by my pure consciousness
in the form of, through the medium of my mind
remember pure consciousness doesn't do anything
but when it is mixed with body
which is called Avidya or Maya
then only Srishti, Stithi, Laya, Sadhana, Mukti
everything is posited only with the help of the mind
so it is all done by me
that means by my pure consciousness
in association with the mind
that is important
this can be understood through the example of dream state
a person, you, me
we wake up from the dream state
and come into this waking state, Jagra Dvasta
and we look back
who created the dream?
me
who maintained the dream state?
me
and who destroyed that dream world?
me
how did I destroy?
not by throwing an atom bomb
but by just by the mere act of waking up
I destroyed this entire dream world
when I am conscious
the world comes into existence
and when I with my consciousness
when I close my consciousness
withdraw my consciousness
the whole world disappears
remember always
world and God they always go together
you cannot separate that idea
so when I am awake
then Brahma, Vishnu, Maheshwara and the world come
when I go into deep sleep
I alone remain
entire world disappears
that means Brahma, Vishnu, Maheshwara also completely disappear
this is the second point
third point
this knowledge
what knowledge?
that I am the creator, sustainer and destroyer of the entire world
is the only knowledge that can and liberates me
and I was able to obtain this liberating knowledge
only by the grace of God
who is manifesting in the form of my own Guru
very important point
many times I dealt with it
whenever we look at our Guru
never think he is a human being
because only with your pure consciousness
you wake up the Guru in your own mind
if you have understood that third point
this is what we have to understand
unless you are a man or woman having deep faith
you will not have faith in the Guru
that means the liberating knowledge is called Guru
and that liberating knowledge can come only by the grace of God
and it comes only
not very rarely God comes directly and tells you
that happens only in Varanasi
only in Varanasi
Shiva comes and whispers Taraka Mantra
what is that Taraka Mantra?
that you are, thou art, that Tattvamasi
and he touches
and then immediately I realise
every person, every Jeevatma realises
very interesting point because
this question very few people understand
that here is a person who is dead
and then his body is carried to the crematorium
and then the body is getting burnt
at that time Lord Shiva is moving among the corpses
and then he whispers this Taraka Mantra
to whom is he whispering?
to the dead bodies or to the pure consciousness
which is bound, seemingly bound by ignorance
and I am being burnt
so will that knowledge
when the body is being burnt
my body is being burnt
is it there?
yes, if it is, if the person is still attached to the body
that will be there
just as in life also I am being burnt
so this many languages also we go on expressing it
I am being roasted
because of many problems, sufferings that we have got
this is literally we need not take it
sometimes it happens literally also
when a house burns
or when a car burns
or when fire catches my saree or my dhoti
then some consciousness remains
and it goes
I am being burnt
we are going to discuss this point shortly
so it is to this pure conscious Jeeva
but deep ignorance binds him
and makes him think
I am being burnt
even though the body is being burnt
to such a Jeeva
Shiva appears and says
my son you are me
there is no difference between me and you
that is called Taraka Mantra
so that is why Varanasi is a wonderful place
you don't you
you can enjoy your life thoroughly
and only sadhana you have to do is
don't leave that place
just give up your body in that place
so even an ant
nothing but pure consciousness
holy mother confirms that knowledge
since it is Jeevatma
Shiva liberates every Jeevatma
but mind you
it's only eight kilometer circumference
if you go outside
then you will have to be reborn
and you have to attend some other Swami's class
what is the fourth point
this knowledge
that the whole universe is nothing
but Brahman
is the essence of all the scriptures
that existed
or that are going to exist in future
and last point as I mentioned
we can obtain
the grace of the Guru
and become free
there is no other way
Tasmai Sri Guru Murtaye
Namaidham Sri Dakshina Murtaye
that is the essence of the fourth shloka
now we are entering into the fifth shloka
so until now we discussed
four shlokas
four verses
what is the essence of the four verses
the first one
is has expounded
the nature of every Jeevatma
individual soul
the second verse
expounded
the nature of the Tat
or Brahman
or real nature of
everything in this world
so here also
one important point
please keep in mind
whenever we say Jeevatma
there is not only the living creature
it is everything is Jeevatma only
a clod of earth
a piece of stone
or a lump of iron
is it also Jeeva
can it also be called Jeevatma
who prevents
us calling it as Jeevatma
because
supposing there is a person who is unconscious
is a Jeevatma or not Jeevatma
similarly
a clod of earth
or a lump of iron
or a piece of stone
it is just like
another person
who is unconscious
who is in coma
and that is all the difference
only thing is
this person has a chance to get up
and manifest his divinity
but
according to Advaita Vedanta
Hindu philosophy
everything
is consisting of nothing else
but Sat Chit and Ananda
the second verse says
the nature of the God
what is it
nothing but God
but we are ignorant
so the third verse
explicitly
tells
the Asi Padartha
that the Jeevatma
and Paramatma
is one and the same
and the
fourth one
tells
the existence
the sustenance
and
the functioning
of whether it is the body
it is the mind etc
sense organs
everything
is possible only because of the pure Atma
in fact
it is the pure consciousness
which manifests
as the body
as the mind
and as the entire world
and that has been beautifully illustrated
through the imagery
of a pot
which is
full of holes
but inside it
nothing
but pure light is there
so why that light is posited here
because to know that there is a pot
and it has got lots of holes
that is possible only when there is a
light
so not only the light
reveals itself
I am the light
it also reveals the pot
that
this is a pot
it has got many holes
what is this pot here
the
Sthula Sharira
of
everything
in this world
also this
Sukshma Sharira
of
everything in this world
again and again
I have to tell many times
what about a cloud of earth
according to
scientists
it is nothing but lifeless
lump of matter
but according to
Advaita Vedanta
or Vedanta
is nothing but Bhudevi
you see
a lump of earth
and mountains
nothing but Bhudevi
in fact the
entire physical universe is nothing but
the
Bhumata
and wherever we see
the water
that is called
the water god
god
or the fire god
in the form of the sun
and the Vayudevata
in the form of the
oxygen
and carbon dioxide
and the form of the
Akasha
these are five
or not lumps of lifeless
consciousness matter
but
always shining
with the deep light of the
divine consciousness
see that has been beautifully
illustrated
and to understand that
every
the example of
dream state has been
given there
just as we create
and we maintain
and we also destroy
the entire world
which is called dream world
so also
this entire waking world
is also nothing but
my own creation
I had also explained this point
Brahma creates the world means
we
with our samskaras
like a seed
of a tree
creates itself
under favorable circumstances
so Brahma's
contribution
is to create
the favorable conditions
for the seed
to manifest
like that
this entire universe
each one of us is a Brahma
and do we know any other world
do I know your world
do I know your thoughts
do I know your
anything about you
your past life
your past samskaras
your future life
I know nothing
I only know the present
and that too very little of it
each one of us
are creating
sustaining
and destroying
our own universes
and that is illustrated
through the
imagery of the
dream example
just as a dream
we are the creators and destroyers
this entire waking state
Jagrad Avastha is also
we
are the creator
but we will not be able to
understand this at this point
when we wake up from this
waking state
which is called
Turiya Avastha
or it is also called
the state of
illumination
then we understand two facts
first fact is
that the entire creation is
my creation
and second fact is
there is nobody else
excepting
me
what I have been crying
hoarsely
Oh God
Oh Guru
Oh Brahman
this is all
I was only crying
like in a
dream state
only to myself
and to nothing else
that is my essential nature
but
why is it
that people
when they are asked
who are you
what's your nature
so many opinions
come to us
why
because they do not have the
right guidance
which is called Guru
so this fifth shloka
illustrates
why people mistake
themselves so much
as somebody
other than the Aka
here is the fact
who am I
I am nothing but Shiva
Shivoham
Shivoham
but
you ask the people
even the people
who are singing
I am Shivoham
Shivoham
beautifully
in nowadays people sing
and very ugly ways
also they sing
there is
no meaning at all
simply for the sake of
singing they sing
So
Mano buddhi ahankara chitta ninaham
Shivoham
Shivoham
Nirvana Shatka we sing
anyway it is good
at least to hear it once in a while
but that is the real nature
that means I am the
pure Atman
I am the Atman
that is the final truth
but how many people are there
who know that they are the
Atman
very few people
then if we are not aware
I am the Atman
then what do I call myself
I am the
non-Atman
and when I say
I am the non-Atman
you ask 10 people
what do you mean by non-Atman
and there will be
10 different opinions
if you ask at one time
and if you ask the same question
many times
100 opinions will be there
but all these things
have been analyzed
and they are all called
Adhyasas
superimpositions
what is it
I superimposed myself
into
five categories
broadly speaking
five categories
I have identified myself with
and we all
know what I am going to talk about
what are the
if this statement can be also
rephrased
I identify myself with
three states
I identify myself with
five sheets Panchakosha
so
every other opinion
can be
inculcated
into these
either the three
or the five
what are the three
first of all
that is the
gross body
I am the gross body
I am the subtle body
and I am the causal body
what is the second
I am the body
I am the prana
I am the mind
I am the buddhi
and I am the ananda
Sanskrit
we all know the terminology
by this time
you should be knowing
I identify myself with
Annamaya Kosha
or
Pranamaya Kosha
or
Manomaya Kosha
or
Vijnanamaya Kosha
or
Anandamaya Kosha
there is no other Kosha
only
five Koshas are there
and this is the brilliant topic
if
God permits
or gives us an opportunity
we can think of it
in the
Taittiriya Upanishad
third chapter called
Bhrigu Valli
extraordinarily beautifully
it has been
explained
by
Varuna
a Naira Brahman
to his former son
who is called
Bhrigu
it is called
Bhrigu Valli
so these are the
Pancha Kosha
this is
what is called
Atma
Brahanti
I am the body
I am the pranas
I am the mind
and I am the buddhi or intellect
and I am the
Ananda
now
another point
we have to understand
is also this
not that
from birth to birth
some people are identified
with the body
other people are identified
with prana
or mind
or
intellect
or ananda
every day
at any given time
we
go on
shifting
our identity
into
these five
for example
when
I am intensely
conscious of the body
when
supposing
some burning fire
wood
touches my body
what am I
completely aware of
my
body
supposing
I am suffering from
asthma
unable to breathe
then what am I
identified with now
Pranamaya Kosha
when
I get up in the morning
from an
inadequate sleep
my head is still reeling
and I become conscious of the world
I don't know
who I am
who am I
where am I
what am I supposed to do
this is called identification with the
mind
then
some
important
decision had to be taken
and
my mind is being pulled by
five
horses
in five different
because every decision has certain
advantages as well as disadvantages
at that time
I am completely identified with the
intellect
and when I am in deep sleep
that is the greatest example given
I am completely identified with the
Anandamaya Kosha
so this can happen
any combination can happen and in very
quick succession
at any given time
but
here is a but
what is that but
most of the time
some of us
are either
in the state of identity with the body
or
with the prana
or etc
most of the time
but mostly it is
identity with the body
who is the greatest authority
a incarnation of God
God
himself is the greatest authority
so first we will take the example from
Bhagavad Gita
when Arjuna asked
which yoga
is superior
Bhakti yoga
the path of devotion
or Jnana yoga the path of knowledge
and which is superior
and that was a foolish question because
it's not a question of which lane of the
motorway
is the best way
this is depending upon
your state of mind
your age of the body
and the
condition of your vehicle
and your ability
whether you are half drunk
or
fully awake
then which lane you have to take
slow lane
which is the best lane
whichever
you are comfortable with
and that is the
best lane
this was the answer given by Krishna
he says
it is not that
one is superior to the other
whatever path suits
the particular mentality
that path is the best path for that
particular person
but in general
here comes
what we have been discussing
the lord says categorically
for those who are intensely conscious of
the body
the path of self-surrender
namaskara
is the
best way
the path of devotion
and in the path of devotion
as
expounded by
sage narada
and in the
in that path also narada ultimately
comes
complete surrender to god
that is the
the highest
prapatti marga
path of bhakti
among bhakti also
so what is superior
which path is superior
it is no path is superior
depending upon our state of consciousness
that is being expounded here
that at every
sloka in this
dakshinamurthy stotram
ends with namayidam
asmai namayidam
sri dakshinamurthy
gurumurthy
dakshinamurthy is paramatma
but he is not manifesting to us
in that direct form
only upon realization
we know
every guru is nothing but dakshinamurthy
but until that time
my own guru
is my dakshinamurthy
so this is being expounded there
so beautifully
that's what we are going to
study
now so
what is it in this fifth shloka
and there are so many opinions
i mentioned earlier
depending upon what we are
it could be
the body identity
or identity with the vital force prana
or the mind
or intellect
or
with the anandamaya kosha
it could be
any one of them
unable to
understand
that we are the pure consciousness
most of us
identify ourselves
with any one of the
five what we call sheaths
but this is expressed by
people
in different ways
how does this manifest itself
so various schools of philosophy have come
and accepting
the advaita vedanta
non-dualistic philosophy
every other philosophy tells us
that either we are the body
or we are the prana
or we are the indriyas
or we are the mind
or we are the intellect
or
because of the
study of deep sleep
we are nothing
or
by the study of the mind
we think
that we are
nothing but
this mind
which is changing
this is called
kshanika vijnana vada
there are
four different schools of
buddhistic philosophy
among them two
of them have become
very popular
of them one school of philosophy holds
that everything is
kshanika means momentary
flickering of consciousness
and so
every flicker of the consciousness
it is born
it dies
dust flickers
and dies
and every human being or
individual soul jiva atma is nothing but
this flicker of consciousness
they have their own problems
but this is there
what is what is called
the strongest
decision buddhi intellect they have come
i am nothing but flickering consciousness
therefore
i am completely unreliable
but even worse than that
some other school of buddhism is there
which is called everything is shunya
everything is completely
nothingness
so here
in this fifth shloka
shankaracharya is constrained
to bring up all these things
you may
logically
naturally question
what is the need for us
for understanding all that philosophies
because
we are all at any given time
whatever may be our intellectual pursuits
we may be
listening to this dakshinamurthy stotram
again and again
and studying vedanta
but when we are hungry
so we identify ourselves with the body
and we
not only that
worse than that is
we get very angry
when we don't get it in time
when we don't get what we really like to eat
etc
so sometimes we are having full of energy
sometimes no energy at all
and sometimes we are drowsy
sometimes we are incapable of thinking deeply
and many times we are incapable of
coming to a decision
to be or not to be
which is one of the pivotal themes
in shakespeare's plays
there are so many opinions are there
now why is this subject brought up
because
after reading all these views
you sit alone and say
to which school of philosophy
am i the fan
am i the devotee
as i mentioned earlier
we are not very particular
we are sarva dharma samanvayis
every path leads to the same goal
that means what
sometimes we identify with the body
sometimes worse than that
we identify with the external objects also
and we know it
but i will spell it out for you
supposing
a person is deeply attached to a dog
and the
something happens to the dog
either it is run over by a car
or runs away
or shot dead by somebody
or is dying
i know people
who grieve years after that
now whom are they identifying themselves with
if they have a headache
they don't care much
but if their son
or their wife
or somebody is deeply attached
with whomsoever
they are attached
if something happens to that person
to whom or object
it could be money
i hear of people
who committed suicide
because they have lost money
in the business
swami vekaranda course one
and during that time
there was a financial
complete what is called downfall
and there was an italian millionaire
he was left only with
one million dollars in those days
and he committed suicide
all because of what
because because
he lost everything
excepting one million
how could i live with one million
when swami vekaranda was suffering
to get a few thousand dollars
that too for in the service of the india
and here i have to mention
swami vekaranda has completely failed
in getting any aid
then the revelation came to him
you have not come here to collect money
you have come here to deliver
the universal message of vedanta
if money comes that is fine
money doesn't come
it's also fine
of course i have to add
a few american devotees
and one or two english devotees also
not only contributed financially
but also
offered their own lives
in service of the india
one example is
mr and mrs severe
another example is sister nivedita
sister christine etc
to great extent
they have served the society
swami vekaranda realized late in life
even though i have come for money
that's not an important thing
i'm just mentioning this
by seeing that some job is lost
exam some people fail examinations
and they commit suicide
that means they identified themselves
with what i am a failure
with an external
they identify with an external event
so let us broadly divide these identifications
first of all
the worst lowest type of identification
with the things outside us
money
house
cars
property
and that includes everything
excepting my body
wife
children
relatives
friends
religion
country
language
everything
then a little bit higher than that
is identification with the body
there was a ancient school of philosophy
which is called
popularly called as charvaka
that is pure school of materialism
what is their philosophy
once this body is confined to the burning fire
where is the question of this person going
coming back again
that means there is no life
except in this body
so so long as you live
try to live very happily
in the west
these charvakas have taken
a very refined form of school of philosophy
they were called epicureans
but they have tremendous philosophy
my friend
if you want to live happily
you must have complete control over your body
you should not go on eating
whatever you like to eat
but whatever sustains your life energy
and allows you to live happily in this world
so there is a lot to learn from epicureans
i will talk about this in my next class
but important thing is
first identify with many things outside this body
next higher than that
identify with the body
higher than that
identify with the sense organs
higher than that
identify with the prana vital energy
higher than that
identify with the thought or mind
convictions
higher than that is
identify with understanding thought power
which is called intellect
higher than that
is identify with the anandamaya kosha
once a person goes beyond all these things
then only one one realizes
naham naham
neti neti
i am not the body
i am not the indriyas
i am not the ahankara
i am not the mind
i am not the intellect
i am not even the anandamaya kosha
i am nitya shuddha buddha muktaha parabrahma asmi
in order to enlighten us
shankaracharya is not talking about all these schools of philosophy
for the sake of educating us in philosophy
this particular Dakshinamurthy stotram
is purely concerned with sadhana
and not with educating us with any philosophical thought
not even advaita
then we have to be warned
my friend
with what are you identified at this moment
that is the most important thing
are you identified with other than your body
then you will have to give it up slowly
that may be the very first step we have to transcend
are you identified with the body
transcend that
are you identified with the
what is called prana
vital force
transcend that
are you identified with the
what is called all the sense organs
and you have to transcend that
are you identified with the mind
or with the intellect
or even with what is called ananda
what does this mean
last sentence
last statement mean
means
i am
i don't want happiness
i want to become happiness
the tremendous difference between these two statements
i want happiness
that means what
i don't have happiness
but there are certain sources
from which i can derive happiness
if i can get to that source
get to the
that source
or the medium of those who give me happiness
then i will be happy
what is wrong with it
because every object that is capable of
so we think giving us happiness
is limited by time
space
and object
very briefly i will tell you in this talk
what it means really
supposing there is a sweet
and it is limited by time
means what
you can't eat at any time
first of all
and it doesn't last a very long time
as soon as you eat it
and your stomach full
it will even create the opposite reaction
so there is a time factor
there is a factor of desha
desha means at a particular space
suppose it is a tiger is staring at you
from behind the bush
and then somebody drops into your lap
a beautiful necklace
diamond necklace
or even a first class sweet
so will you be looking at the tiger
or at that object
so this is called desha parichcheda
you can't enjoy food
untimely food
and then it is limited by vastu
means what
your stomach can only
eat so much it cannot grasp so much
not only that
you have enjoyed this one now
maybe tomorrow
you will come to know of some other object
and that other object is far superior
to what you have been enjoying
throughout your life
and then terrible regret comes
why did i not know about this
much sooner
only in my old age i am coming to know
this is called limitation by another object
and this world is nothing but a combination of
this time space and causation
we slowly
the compassionate teacher Dakshinamurthy
is by expounding
the deeply unconscious hidden identifications
bring them up into in the in front
like a good mirror
or like a good testing instrument in the hospital
whether there is a cancerous growth inside
on the x-ray
or a broken bone etc
then he says
find out
deep think about it
are you identified with it
that is the problem
so you you will not be having lasting happiness
so identify with something higher
and something still higher
and something even higher
until you give up one by one
neti neti like Bhrigu had given up
ultimately you give up even the search for happiness
and say
i don't want to search for happiness
because i want to be happiness
then the guru comes and teaches
you are not going to have happiness
because ayaram gayaram
whatever comes that is likely to depart
then what is the way guruji
you are not aware
that you are happiness
and there is no need for you to go anywhere
like the musk deer
which is searching desperately all over the world
for that maddening fragrance
which is emanating only from its own navel
and this great saint Kabir Das
again and again
i quote that wonderful poem
moko kaha dhundere bandhe
mai to tere paas me ho
this maire tere paas means
not by your side
i am you
and i am inside you
and you are nothing but me
but you are unable
you are searching for your own true self
all these ideas
have been so beautifully brought out
what ideas
how many varieties of people
identify themselves
with how many varieties of non-atman
and the purpose is
to make us aware
with which particular type of identity
we are in at this present stage
transcend it by identifying
to the higher
with the higher one
and automatically the lower one will be given up
and ultimately
you will have to give up
even that last one
because something wonderful happens
when we come to the last one
then magical something happens
you don't give it up
it just vanishes
like karpura
like emper
after fulfilling its purpose
it just disappears
and that last one
is called
guru kripa
which is also called
brahma akara vritti
bhagavantana akara vritti
krishna akara vritti
rama akara vritti
these beautiful ideas
we will discuss in our next class
om jananim saradam devim
ramakrishnam jagad gurum
padapadmetayo srithva
pranamami muhur muhur
may the ramakrishna
holy mother
and sramivekananda
bless us all
pit bhakti

[[Category:Dakshinamurti Stotram]]