Bhagavad Gita Ch11 part 07 on 31 October 2020

Full Transcript(Not Corrected)

OM VASUDE VASUDAM DEVAM KAMSA CHAANURA MARDANAM DEVAKI PARAMANANDAM KRISHNAM VANDE JAGADGURUM SARVO PANUSHA DOGAO DOGDA GOPALANANDANAHA PARTHO VATSA SUDHIR BHOKTA DUGDHAM GEETAM RITAM MAHAT MOOKAM KARUTI VACHALAM PANGUM LANGAYATI GIRIM YAT KRIPA TAMAHAM VANDE PARAMANANDA MADHAVAM We are studying the 11th chapter of the Bhagavad Gita and in that we are seeing that the Lord out of His grace had bestowed upon Arjuna a special power and then with that Arjuna was able to see what was able to see that this very world which is none other than a form of God and when we look at this world we can see only one object at any given time and that too for a short time but Arjuna was given to see the entirety a simple example will be useful in understanding when a person sees a billion pots his eye can never count but once he knows that this all the pots are made up of one single clay then he knows everything about every single pot made out of clay this is a difficult example but that's what universal form means he is one at the same time he is many he doesn't have any qualities at the same time he has infinite qualities he is formless and he is having infinite forms he is nameless because he is formless yet he has got so many forms so he has got so many names and he doesn't have any characteristics or viseshanas gunas is nirguna and yet in the guise of forms and names he has infinite qualities and one can see that just like a billion pots are nothing but different names different forms of the same clay so it is the one infinite Brahman nameless formless quality less action less appearing as this entire world and this entire world is made up of what three gunas that is sattva, rajas and tamas sattva is a most wonderful quality rajas is a mixed quality of good and evil tamas is nothing but pure ignorant state so that's why we see everything is different from everything else not only that every object is also different at different times or even at the same time so many ways so we have seen in our 16th shloka arjuna was being described by sanjaya this is what arjuna saw and this is what happened to him as a reaction and this is what arjuna was addressing bhagwan, bhagwan not krishna here krishna the old krishna had become bhagwan god himself I behold thee with myriads of arms and bellies myriads of faces and eyes I behold thee infinite in form and every side but I see not thy end nor thy middle nor thy beginning oh lord of the universe oh universal form so this is how he is addressing I gave the illustration imagine a circle big or small where is the beginning where is the middle and where is the end every point is a beginning every point is an end every point is the middle so but we are all accustomed with our this parthiva chakshu that is this is material eyes material sense organs there is a beginning there is a middle there is an end in time and both in space and in causation but the lord transcends infinity transcends so that is what he was surprised and further what was arjuna seeing this is the report of sanjaya to king dhritarashtra 17th verse kiritinam gadhinam chakrinam cha tejorashim sarvato deeptimantam pasyami tvam durnirikshyam samantad deeptanalarka dhyutim aprameyam what am I seeing pasyami I am seeing tvam kiritinam gadhinam chakrinam tejorashim sarvato deeptimantam durnirikshyam deeptanala arka dhyutim aprameyam I behold thee on all sides glowing like a mass of radiance with thy diadem and mace and discus blazing everywhere like burning fire and the burning sun hard to look at and passing all measure what is the point kiritinam gadhinam chakrinam these are the normal descriptions of bhagwan vishnu he has got a kirita diadem and then what did he have a gadha a mace and chakra why I described earlier brahma doesn't have weapons because he is only the creator as soon as he creates the burden of nourishing looking after sustaining maintaining protecting and punishing everything falls to bhagwan vishnu and so he must have weapons a popular image imagery that we get of bhagwan vishnu is this gadha chakra shankha gadha chakra kirita kundala then one lotus flower yesterday I explained and then there would be a brahma hanging from his on that lotus that came out yesterday also I told you that the universal cause cosmic cause the universal subtle body and the universal material body and the chidabasa reflection of the chit these are represented by the lord vishnu and the lotus and the brahma so what else is he seeing why arjuna was seeing because he was not capable of yet beholding the nirguna brahma and saguna brahma when we see is very interesting point if a shiva bhakta is granted this universal vision what do you think he will see he will see the divine shiva with snakes and with the chandra ganga falling upon his head half naked he is clad only with the skin of a yagra that is a tiger ambara and with the trishula and a bull etc so if it is a devotee of the divine mother he will see in the descriptions are given an important point for us the ideas that we have about our ishta devata chosen deity or even if he is not ishta devata but our concept of gods for example vishnu shiva devi they all stem from the books when we study bhagavatam god is described thus and we must have read or heard or our elders were talking we must have heard it and then we have a concept he is in a place that is called Vaikuntha or he is in a place called Kailasa or Devi loka etc saptadvipa etc so we have our concept of our respective gods and goddesses come from the books that we are subjected to a Christian will not think in these terms a Muslim doesn't think of God or others in this but he will think as Bible describes or as Quran describes this is an important point here we are talking about Mahabharata and Mahabharata is predominantly what is called Vishnu Shastra here Vishnu is given more importance than anybody else and Arjuna was an eternal companion like Narendra was an eternal companion nitya mukta nitya eshwarakoti as Ramakrishna says so naturally his preconceived ideas are taking a grander view now kiritinam gadhinam chakrinam cha then Tejorasim he is of indescribable effulgence what is that effulgence it is of spiritual effulgence because he is Deva Deva means to shine is the Deva Deva is the lord of every divine beings therefore it is natural all the brilliance what is brilliance do not think a 1000 watt or 50,000 watt bulb suddenly is spotlighting all of us that should not be the idea but it can give us a clue what is it that when a powerful light suddenly comes on we have knowledge clearer knowledge of everything that falls within that light so light always stands for jnanam but it is not only external light but internal light illumined by buddhi and that which illumines buddhi is called this Tejorasim sarvataha where from one part of his body no because he is the universe because he is a mass of that light chit ghanakaya every day the third verse it niranjana nararupadhara nirguna punamaya mochana agadoshana jagabhoshana chit ghanakaya chit pure consciousness and become embodied as it were has become compressed as it were that chit that jnanam that knowledge that is called light here sarvataha deepti mantam you are illumining entire world entire universe because the Lord is the entire universe with that divine light that is what he is telling pashyamitvam I am seeing that beautiful light at the same time I am also seeing my preconceived ideas of kirita, gadha, chakra etc. etc. that's why it is a cha chakrinam cha means tirpadma, dilakshmi, shri kaustubha, tigaruda, narada, dumbhura etc. all of them that we see depicted in the popular pictures of this one some people have also put this vishwaroopadarshan calendars the huge body and everybody is of very smaller size etc. it is just to give an idea about the divine Lord then what was I am just enjoying now durniriksham samanthat wherever I look my eyes are getting bedazzled I am unable to stare at you just as if the midday sun is burning bright you cannot look at it you can look at in a way with through if you have got some sunglasses and then darken them further so that your eyes can bear then you will be able to look for a shorter otherwise the eyes will be burnt but no question of with naked eyes seeing though some people go on practicing that is called trataka yoga and many people have gone blind by that but they say some special powers will be granted siddhis can be granted through this trataka yoga we are not talking about these things so what was arjuna saying deepta anala arka dhyatim aprameyam so burning like anala means fire arka means the burning sun if both are combined terrific heat terrific fire is burning and as if the a billion suns divi surya sahasrashya yuga pat utthitaha as if a billion million suns have risen at the same instant and one is beholding it so I behold thee on all sides glowing like a mass of radiance with the diadem and mace and discus blazing everywhere like burning fire and the burning sun hard to look at and passing all measure that means I am incapable of expressing it why is incapable first of all arjuna had never had this kind of experience this is the first of its kind and as far as we know the last of its kind but he could look at it how could he look he is telling it is impossible to look and yet he is looking at it at least for a short time how was he able to bear with it because god has given him that power but more than that this is not a physical glare this is not a material glare we discussed this point taking the cue from siram krishna and rama entered into the dasaradasa sabha court as if a thousand suns are illumining the entire court one single sun we cannot bear how can all thousand suns together can we bear siram krishna but my child this is not a physical sun's glare this is a divine light it just blooms the lotuses of the devotees hearts all at once so it that is why it is said a lily blooms when the moon lights up the sky at night but a lotus opens its petals and it is a fact slowly you can watch it opens its petals so you can see that the sun is its darling that is what we have to understand that the more the effulgence the light and it is a spiritual light and it is a light of bhakti or devotion it is a light of bliss that is how we have to understand but a person who is not able to bear it even if he is granted he won't be able to see and even if he is able to see he can't tolerate it for a long time why because the grace is real the reception is real but the nervous system the capacity of the body to bear that is not at all is fit for that that's why after a few minutes or seconds one has to understand arjuna had prayed how much time do you think he has seen naturally our materialistic minds put this question how much time did it take one of the interesting questions for krishna to deliver the entire bhagavad-gita consisting of 700 verses is the lord's message consisting of 700 verses even if he is going on rattling it expresses speed it will at what is called lightening speed it will take at least a minimum of two hours but no what is the whole thing as if like a flash of lightening krishna must have given how do we know because the other duryodhana and party were waiting and do you think they will sit like dumb people they would have finished arjuna krishna everybody if it takes more than a few seconds how much time does it take to convey the entire essence of the scriptures to any devotee by bhagwan just a twink within a twinkling of the eye the person can convey the knowledge but that was understood by Vyasadeva and then he describes graphically and that which is practically indescribable at least he could summarize the whole thing in about 700 and odd shlokas and that's what we call bhagavad-gita never be under any mistake that the lord is sitting and duryodhana and party and spread a mat and were playing a cards game until bhagavad-gita is over and then the flashing light comes now bhagavad-gita teaching is over now get ready for the battle absolutely no but arjuna was having ordinary consciousness but he was given extraordinary consciousness he could endure it for a very short time and then he had to pray we will come to that point later on so having got obtained by the grace of god again and again we have to keep that point like your excel the first subject matter everything else will be changing but that subject matter will be rolling up so what was arjuna saying 18th verse tvam aksharam paramam veditavyam tvam asya vishwasya param nidhanam tvam avyaya shashvata dharmagopta sanatanastvam purushaha mato me arjuna by divine grace had not only experienced the divine lord's vishwaroopa but he was given the knowledge also to express in appropriate words that is what he is expressing here the what the imperishable a supreme being to be realized the what the supreme support of the universe the what the undying guardian of the eternal dharma the what in my belief the primal being though arjuna was telling i believe that you are the primal being he was given that knowledge by the grace of god this is only an expression tvam aksharam you are that akshara what is akshara naksharati iti akshara that which never perishes and what is it that perishes whatever comes within the purview of time space and causation that becomes a subject or that becomes an object that goes through the changes in fact every millisecond we are changing though we do not take notice until some gray hair starts turning up we don't realize how many years have passed but the fact is every millisecond changes time never stops time means a change every object in this world is subject to time and any change can take place only in desha that is space and this change can take place in desha only because of some force some cause desha kala and nimitta that's what he's telling but you are not changing at all earlier i mentioned the what the absolute existence which is appearing as in this billion fold universe so you are beyond time you are beyond space you are beyond causation which is called infinite and infinite cannot change swamiji gives a very beautiful illustration for our understanding once in a school some students were asked supposing children the earth falls where will it go nobody could answer there was one bright little girl she got up and said first you answer my question that is there something where it can fall tell me where it can fall then i will tell you where it is going to fall and the teacher became speechless because in infinite space there is no such flat substance called an earth or a substratum where anything can fall even we adults are puzzled by this question where can any planet fall where can the sun fall it is impossible to fall because it is like something infinite space infinite means there is no top there is no bottom there is no left right and front and back above and below where does it fall a dimensional less space the question of falling are in fact rising in fact moving nothing really works it is all an illusion so oh lord i know you are the imperishable that means what is it telling you are appearing as this universe therefore the real nature of the universe is also imperishable paramam veditaviyam so all this time we have been running after i want money money must be obtained knowledge must be obtained objects must be obtained enjoyments must be obtained relationships must be obtained everything i want i want i want i want i want and what is it man wants i want that state where there would be no more wants that we are not able to crystal clearly make point of it so this is what the lord arjuna was paramam veditaviyam you are the paramapurushartha you are the only thing worth knowing what does what do i get earlier we said in kata upanishad martyaha amritobhavati anandibhavati he becomes a martya immortal becomes immortal ihaiva brahma samashnute here itself he realizes i am satchitananda i am brahman i am beyond time space and causation therefore previously i thought i was arjuna i had to fight for dharma and i had all these notions then i changed my mind i thought it was all wrong let's these people enjoy but now by their grace i know winning the war losing the war obtaining the kingdom losing the kingdom and all these things dharma adharma completely meaningless that's why nachiketha asks yama dharma raja a specific question that which anyatra dharmat anyatra adharmat that which is beyond dharma beyond adharma that means changeless that which is beyond the past and future and you tell me about that this is called paramam veditavyam and then he says at the same time tvam asya vishwasya tvam you asya vishwasya of this universe param nidhanam you are the supreme support support means what you are the existence so everything in this universe has an existence you are the knowledge everything in this world has a bit of knowledge i am a table i am a mosquito i am a cow i am a man i am a woman i am rich i am poor i am a scholar i am a illiterate person all these are called bits and bits of knowledge i am happy i am unhappy i am good i am evil i am a friend i am an enemy that is also bits of happiness and all this knowledge will come only because of your knowledge chaitanya how do we know because when we go into deep sleep i do not know my existence i do not know who i am i do not know what i am made up of i do not know what i want i know nothing excepting pure inexpressible i am this is what is being said tvam asya vishwasya param nidhyam not only you are the support of me you are the support the entire universe in vedanta we give this expression this entire support of a snake is that rope take away the rope there would be no snake only the rope being there ropes astitva being there the mistaken notion that the snake exists that will be there there is a rope and there is a snake there is a is common to both but by mistake we misunderstand the rope as snake and when the light is brought knowledge is brought then we know there is no snake it is just nothing but rope this is what is telling param nidhanam means supreme support what is supreme support i am supported by my parents my parents are supported by the government the government is supported by business people business people are supported by customers customers are supported by again their jobs so it is a endless circle but the ultimate supporter of everything entire universe from whom this world originates this world is sustained and it goes back to home that is called param nidhanam the supreme substratum and tvam avyayaha is using you in your real aspect you are the imperishable vyayaha means that which changes that which becomes less or more you are unchangeable same more or less expression aksharam naksharatithi aksharaha na vyayatithi avyayaha then shashvata dharmagopta you are the eternal protector of dharma what does it mean when we do karma karma falls into good and evil dharma na dharma so accordingly the lord has has to protect dharma that means he will give happiness to dharmic people and unhappiness to not to punish them but to correct them he gives you are that ultimate this is called satyameva jayate however untruth might seem to be triumphing in the what is called present time but ultimately it is only truth that triumphs even after millions of years there was a great poet and he had written a great work probably he did that was not appreciated so he never lost faith he said in future great people with a keen sense of aesthetics will be born and they will appreciate my work that means even though the present people are incapable of appreciating and really true now we are appreciating what is its value sometimes I become very what is called astonished so when Vincent van Gogh such a great landscape painter impression impressionism it is called was painting he dyed a pauper he became mad his brother also to console him bought all his works and gave false information some of your works have been sold they are in good demand in Paris this man was in Dutch country Netherlands and then when he visited his brother in Paris and one day he strayed into the basement so all his paintings were there unsold and he became depressed he cut off his own ear and if at that time anybody had offered him I will give you five rupees can you I want to buy he would have gladly given now it costs in millions of dollars even his pencil sketches fetch thousands and thousands of dollars what to speak of it so it is only in course of time that people appreciate what are we talking about dharma always wins satya always triumphs in the end how because the Lord is the upholder of dharma that protector of dharma that's why the very definition of dharma is beautiful that dharma he who holds on to dharma dharma rakshati rakshitaha if somebody saves dharma means follows dharma that very dharma in the end saves that person dharma rakshati rakshitaha but it is the divine Lord who has to oversee that nobody can get no evil no wickedness can ever triumph a day sooner or later will come dharma is propagated by the Lord it is upheld by the Lord and it is protected by the Lord he makes sure every dharmika person will ultimately he will get the result sanatanastvam purushomato me you are the ancient sanatana means beginningless anadi ancients purushaha purushaha means the supreme being two meanings of purusha are there purusha is not a male being purusha means purisethi he who occupies inside of everybody he who is the indweller within everybody and purahasethi he who is vyapakathvat everywhere he is spread externally he is also called purushaha so inside is God outside is God what is in the middle nothing excepting God that means he is all pervading he is the infinite that is the meaning of it that's what is being told and I know that I understood it by the grace but still my intellect is bedazzled it is befuddled I am not able to understand I am sure you are that supreme purusha supreme reality and one more word about shashvata dharmagopata supposing a government promulgates certain rules for example during covid time that you have to wear masks you have to keep certain distance and if you have any symptoms immediately report etc and many people they think we can get away with all those things but the same government which promulgated these rules also gives employment for the propagation and maintenance of these rules a police force an enforcing beings organization or number of beings like police etc are employed there to see so lord you have created this gadget called this world and you have given the directions certain ways you have to maintain take care then only you can derive the full benefit but there are foolish people they neither read the manual nor maintain the gadget and as a result sometimes it will be counterproductive but to see that it is maintained to enforce you employ some people that is called karmaphala vidhata brahma vishnu is the person to enforce that is why he grants boons to those who deserve and he punishes people who do not and that is how he is called the sustainer means protector and enforcer of these rules in kata upanishad we have seen vajram udhyatam as if with an uplifted vajra a terrific weapon why because of that the sun shines the fire burns the wind blows and the earth and planets gravitate and even the death functions only because of that fear what is he expressing we discussed there that he is the firm maintainer not only the lawgiver lawmaker but law maintainer that is being sold here in this that shashwatha dharma gopta so swami vekaranda had a vision of mother kali at i think vaishnavi shirabhavani temple and then there is a very interesting incident the vandals the muslim vandals have destroyed that temple and swamiji felt emotionally very upset and a thought came if only i were there at that time i would have offered my heart's blood and protected this divine mother's temple immediately a thunderous revelation came is it you who can protect me or is it i who protects the entire world and then he understood what did he understand the vandals could not have destroyed excepting by her will and why does she will because anything that she creates also must be destroyed every day without fail we are singing or hearing that stotram that means mother wanted a temple to come in her name mother wanted it to be maintained and mother wanted it to be destroyed again the mother wanted it to be renovated and it has been renovated now it's impossible even to move so famous this shirabhavani had become what are we talking about look at the image of mother kali so right two hands srishti and sthithi what is it abhaya vara abhaya represents srishti you have no danger you are alive vara represents sthithi you behave properly and then you will have all that you require your prayers will be fulfilled but people are terrified to see the circle is not complete on the left side a big decapitated head and a sharp sword what does it indicate sharp sword has two functions one is to save to protect people who are following the rules and another is to punish the wicked people that is one aspect of that khadga the second aspect is good person or bad person a saint or a sinner the nature of the world is if there is birth there is a change and then there is a death that existential fact we must all remember that's being represented in this so that is what earlier we discussed sanatana dharmagopta shashvata dharmagopta sanatana and you are the purusha in the 19th shloka repetition of the same ideas are coming because when we are not clearly capable of enunciating describing something and we all feel that there is something I have left out I am unable to express it so we use different words this was the condition of even in ordinary circumstances but here he is trying to describe two irreconcilable facts what is it God is one at the same time many God is nishkriya but all activities are going on through him God is nirguna he has got all gunas God is nirakara but he has got infinite forms God doesn't have any name but he has got infinite names are there and how to describe it that's what we saw in the every Upanishad practically especially Isha Upanishad using paradoxical language what is paradoxical language trying to describe through diametrically opposed qualities at the same time he moves he doesn't move he is near but he is far away he is inside he is outside like that there are so many paradoxical description this is a language appropriate language to describe in a simplest words what is really indescribable so Arjuna continues I behold thee as one without beginning anadi without middle madhya there is no madhya anta and ananta anta means end ananta means there is no end that means that is why we call it infinite not finite and anantaviriyam your valour knows no bounds anantabaham your hands that means the number of forms you are expressing yourself through in this objective world are infinite and in this entire universe shashi surya netram we saw in the Mundaka Upanishad universal form more or less in similar words because Bhagavad Gita is the essence of the essence of all the Upanishads so all these ideas have been expressed in slightly different modified words but the origin of the all these ideas are Upanishads so shashi surya netram it is universal person what are the eyes just like we have got two eyes shashi and surya shashi means the moon surya means the sun these two interestingly Shiva is supposed to have three eyes similarly divine mother gauri also has got every day we sing sarvamangalamangalye shive sarvardha sadhike sharanye triyambake triyamba what is that triyamba three eyes but here shashi and surya what is the third eye third eye is the eye of knowledge that there is no universe excepting myself manifesting in this whole world there was a beautiful story in the Puranas one day Shiva and Gauri and Parvati they were on Mount Kailasa and the mother was in a playful mode after all she is the Shakti you know so she went behind Shiva and he had two eyes at that time not three third eye and she went and closed his eyes and as soon as she attempted to close his eyes a third eye sprang out and she just held for a second and then removed her hands and then she saw she asked Lord what is happening said Devi don't you understand the one second in your calculation are billions of yugas in human beings calculation if there were to be no sun or the moon there would be no life on earth so that's why I sprouted the third netra and that third netra had become the sun and the moon and the fire and the air and the bhumi and the akasha and the jala and that is how I sustained so two facts one is that one second of God's calculation sahasra yuga pariyantham we have studied it in the Bhagavad Gita itself millions and millions of yugas are just but one day or one night of Brahma so here telling one for you may be a millisecond but for them it is billions of yugas secondly third eye that third eye consisting of giving light giving knowledge giving sustenance all these are combined in that third eye so what is it telling in your universal form Arjuna was beholding the sun and the moon why is the sun and moon because daytime it is the sun who gives the light and night time it is the moon who gives the light therefore these are they compared to the eyes we are they compared to the eyes eye can see and obtain the knowledge and eyes can see only when there is light so light is compared to knowledge and light comes from the two the moon and the sun and if the eyes are not there even the sunlight and moonlight are totally useless that is what being said I see ananta bahum shashi suri netram moreover further what do I see deepta hutasha vaktram from your mouth terrific what is called this lava is flowing out tremendous fire billions and billions and billions of much in fact the whole world it is said that the sun is every second is emitting what is called these pockets of tremendous light and they travel to billions and billions of miles sometimes blocking all electronic gadgets etc. these are called sun flares especially every 12 years it is intense at the time there is a danger if it is more all our stored information whether it is on CDs or DVDs or magnetic discs will be completely wiped off that's why we have to go back to this old stone age writing on this stone age it may survive so deepta huta vaktram terrible fire is emanating from your open mouth what is it doing vishwamitam tapantam it is burning as it were the entire universe swate jesa by your own light that is coming out this is arjuna's experience that with the radiance you are as if burning the whole universe I am also in this universe therefore as if you are also burning me I am unable to sustain it verse number 20 what was arjuna still further experiencing by thee alone are filled all the space between heaven and earth and all the quarters of the sky almighty one the three worlds behold thy marvelous and appalling form and tremble with fear so do you remember vamana god vishnu in the form of vamana the dwarf approached bali chakravarti and begged that give me three feet of land and bali knew what was going to happen even though shukracharya tried to prevent him the marvelous bhagavata story and then gladly he gave and with one foot he covered the earth another foot this entire remaining space and then he said where is where shall I put my this third foot of land and bali said that you put on my head that's all and then bali was sent back to pathala what is the pathala here it is symbolism the lord stamped and certified you are my greatest devotee and my footprints are ever above you whoever sees you they instantaneously will be inspired this is the holiest person he is entertaining god in his heart visible on his head like krishna imprinted his footprints on kaliya so that kaliya can go get escape the fear of death in the form of garuda and he was the certifying oh kaliya you have become immortal mortal has become immortal and if god can give the same impression upon our feet it will be wonderful so these three worlds are by you one by one because there is no second this is just you have pervaded the entire universe all the directions there is no prithvi there is no earth there is no heavens whatever is in between earth and heavens the all the three the bhoomi the earth the heavens and in between whatever is that means the entire universe is nothing but you this is sarva and drishtva having seen this infinite form of yours adbhutam roopam and at the same time ugram tava idam of this form of yours ugram ugram means ferocious what is ferocious srishti is wonderful sthithi is marvelous but pralaya laya is frightening scary i am terribly scared not only i am scared lokathrayam all the worlds are scared oh mahatman oh great soul pramyaditam terribly frightened what is arjuna saying who is not frightened of death because we think death is non-existence if only we know that death is nothing but going back to our original form it would be greatest thing in this world that is called conquering death by knowing i am amruta purusha i am not mruta purusha that knowledge that everything is existing forever nothing can be made non-existent that is what in the 16th verse of the second is telling that for existence there is no fear of non-existence and what is called non-existence has no existence at all so by this 20th verse arjuna is expressing one i have had this wonderful experience by your grace but oh lord i am mighty troubled the whole world is also troubled i cannot bear it any further this is going to be described further and then that's why everybody the whole world consisting of saints sages siddhas munis etc and with folded hands what are they doing swasthi thivukthva sthuvanthi sthvam pushkalavihi sthudhivihi who maharishi siddha sangha we will discuss this in our next class may ramakrishna holy mother and swami vekananda bless us all with bhakti we have got today at five o'clock mandakopanishad please do not forget it