Sarva Mangala Lecture 01 on 06-October-2019: Difference between revisions

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(Created page with "== Full Transcript (Not Corrected) == Today we'll be starting Sarvah Mangala Sthothram.  As we are now  this is one of the third stotras every evening wherever there are devotees of Sri Ramakrishna They will be singing this. We all know the origin why this was really kept as one of the part of the third Stotra. Sri Ramakrishna worshipped holy mother as Tripura sundari and then at the end of the puja He hymned these three slokas. And they are taken from a book called Ma...")
 
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== Full Transcript (Not Corrected) ==
== Full Transcript (Corrected) ==
Today we'll be starting Sarvah Mangala Sthothram.  As we are now  this is one of the third stotras every evening wherever there are devotees of Sri Ramakrishna They will be singing this. We all know the origin why this was really kept as one of the part of the third Stotra. Sri Ramakrishna worshipped holy mother as Tripura sundari and then at the end of the puja He hymned these three slokas. And they are taken from a book called Markandeya Purana, part of the markandeya purana is this what is called Durga Saptasati,  SRI SRI Chandi, Devi mahatmya. This  book is also called a mantra Sastra.  We can recite it as a devotional expression, but we can also if we have any desires one has to do special sankalpa, And then also it can be chanted. It is highly regarded as a great mantra shastra. And in line with great Classics like Sowntharya lahare Etc.
ॐ


So because Sri Ram Krishna had sung, and when Avatara comes 4 things happen, we said first thing is his name becomes a mantra,  His Form becomes second thing an object of adoration and contemplation; and his life and teachings become the inspiration and guidance and a  Society Springs after him to propagate, to preserve and propagate his life and teachings so that they won’t to get degenerated. Then in the fourth this Samaja, how do they really propagate? One of the things is to worship the deity and to repeat the Mantram and to follow his teachings and part of that. Is this Aaratrikam? And so even though these three slokas, Occur in the Devi saptha sathi, They have been taken because Sri Rama Krishna had worshipped Holy mother. Also, when holy mother came to Bangalore, she used to go and enjoy the evening site at that rock now. So one day Swami Ramakrishnanandaji, who arranged for her whole Trip  in the South, He came to know that mother was sitting, he exclaimed “ Oh mother has become a parvatha vasini. Dweller of the parvatha – Parvati.  So  he was a bulky person. In  those days, this smooth Road was not there. He had to  yet to climb a  little bit. Now  It has been leveled and all that.
'''जननीम्  सारदाम् देविम् रामकृष्णं जगद्गुरुम् ।'''


So by the time he reached her he was really literally heavy with breath and he knelt down and he hymned Divine mother with this. So we consider holy mother has Sarva Deva Devi Swaroopinyay”. And there are several instances also and the first Durga Pooja had occurred it the Divine mother herself has inspired Swami Vivekananda and swami Brahmanandaji indicating that is also she did not appear as Durga. She appeared just before the Durga Pooja as Kali.  Mother Kali was coming from the Dhakshineswar to Belur Math, a few days before Durga Pooja indicating That I am “Durga” etc.  and  there are so many incidents related with Sri Ramakrishna  and Durga Pooja. One of them was, as we know, Mathur Babu  was celebrating (Durga Pooja ) every year. One  year
'''पादपद्मे तयोः श्रित्वा प्रणमामि मुहरमुहुहु ।।'''


Sri Ramakrishna  was with him and  he did not want the image to be immersed.
'''''Oṃ Jananīm Sāradām Devīm Rāmakṛṣṇam Jagadgurum |'''''


Then, Jagadamba Dashi came running to Sri Ramakrishna, Mathur Babu is not allowing and he said if anybody does it without my permission, I will chop off his head. Then Sri Ram Krishna came and said Why are you obstructing it? After all these days the mother was sitting outside and accepting your Pooja. From now, she will be accepting from your heart and he touched. We presume he must have got a vision of the mother, Divine mother.  He was a  mother's devotee Kali & Durga are One and the same.  So then he said let us let us do the Visarjana. Then  once Hriday wanted to celebrate Durga Pooja. He requested his mama you come and stay here. Sri Ramakrishna  said he won't be able to come because Mathur Babu is there; he won't allow me. But every evening at the time of the Arathi  I will come there in a subtle form and you alone will see me. And  every day Hriday has seen Sri Ramakrishna  standing by the side and then doing this one.
'''''Pādapadme Tayoḥ Śritvā Praṇamāmi Muhurmuhuhu ||'''''


Another  time Mathur Babu was performing. Sri Ramakrishna was in ecstasy and Jagadamba Dashi wanted to witness the Aaratrikam and she could not leave Sri Ramakrishna alone because few days before this he fell down on the burning charcoal and his whole back got completely burnt. Big charcoal had gone inside, Live  charcoal. So she did not want To take the risk. What did she do? She dressed him completely in a woman's dress and all jewelry She put on Sri Ramakrishna  and he entered into a state of ecstasy, Means Oneness with Mother Durga slowly shielded him. He was standing in the woman's line and Mathur Babu  just opposite and he was looking and looking and seeing who is this lady? He could never understand it was Sri Ramakrishna. It was so thoroughly complete. He was a great actor, you know, he becomes identified. Already You have to remember during the practice of mathura bhAva he had become completely one with with the idea of woman and they say that even like women he had this monthly cycles also. So he used to be completely identified. whatever was his mood.  Whether if it is Krishna and he  becomes Krishna if it is Rama, he  becomes Rama, if it is Kali  He becomes Kali.  


Shyampukur  as Ramakrishna said one day in this Kali Pooja there are two Kali Pujas. One  was in the main which is called Palaharini and one which comes  now after the Durga Puja.  So exactly in the next Amawashya (new moon day)  it will come. During  that time, Sri Ramakrishna  indicated. let us celebrate Kali Puja. And simple Arrangements flowers, sandal paste and nothing much. Then  he was sitting. Devotees  were waiting either he will do the Pooja or he will ask somebody. He  was not telling anything and then  suddenly Girish Chandra Ghosh, he got this inspiration. He thought  that Takur is Mother Kali that's why he was not telling anything.  So he took a handful of flowers Jai Kali like that he offered Sri Ramakrishna went into that ecstatic State indicating God is this one.
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.


So  Sri Ramakrishna  is Sarva deva devi swaRupa holy mother is Sarva deva Devi swaRupini. There  is no Difference between them or any other god or goddess because there can be only one God and no more. So that is the reason why we have to adore holy mother. There is another very important reason why we have to adore holy mother. How does the grace of Sri Ramakrishna descend upon us? Ramakrishna karuna rupini Sri Ramakrishna's karuna has taken the form of holy mother and that's why he said I am leaving you behind you have to distribute whatever I have earned.   You have to highlight in motherhood of divine motherhood of God 09:41:8 motherhood of God. So that is how we have to worship. She is the Narayani. She is the parvathi.  She  is Kali. She is everything for us. So, that is why this particular three slokas. In the Chandy There are four beautiful hymns it It comes in the first brahmas hymn to the Divine mother in order to awaken Lord visnu who was under the spell of mahamaya’s  nidra. Second  hymn comes Chakrathi stuthy in the fourth. Then one hymn comes when before mahishasura mardhini in the fifth. Then  in the 11th, which is called Narayana stuthi. In  that versus a 10, 11, 12 th  are  these Sarva Mangala Mangalye,  srishti sthithi,  saranagata , dheenartha Pari thrana parayane.  So this one.  And  the fourth hymn that we will deal later on is  prakruthim paramam composed by Swami Abedhanandaji.  Now. We will take up the Sarva  mangla mangalye.  
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.  


As  I said, we have to keep it in. In mind this whole Chandy is not only a bakthi sastra. It is also reputed to be a mantra shastra one simple example. I will give you you.  Yaa Devi Sarva-Bhutessu Nidra-Ruupenna Samsthitaa. Kshudha Ruupenna Samsthitaa, vrithi Ruupenna Samsthitaa, thushti Ruupenna Samsthitaa, Dhaya Ruupenna Samsthitaa, vidhya Ruupenna Samsthitaa,  Brandthi Ruupenna Samsthitaa ,….
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.


Yaa Devi Sarva-Bhutessu Buddhi-Ruupenna Samsthitaa |
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.


Namas-Tasyai Namas-Tasyai Namas-Tasyai Namo Namah ||  ………………. like that accepting changing that what is manifested. The rest of it is Yaa Devi Sarva-Bhutessu …Rupena Namas-Tasyai Namas-Tasyai Namas-Tasyai Namo Namah it is common.
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.


So if somebody is having excessive sleep, then chant this Mantra. How by chanting this Mantra Brahma removed the Brahma got divine  mother to remove the Nidra of Vishnu, then he got awakened.  But if somebody is having the trouble to fall asleep, just repeat with the faith because she is the Mistress of Master of all these things Nidra. Like  Ganesha. Another  name for Ganesha is Vignesha. So what is Vignesha? Vigna means obstacle. So esha means what lord of the master of the Vignas. What does that mean? It means if you have a servant you can ask him to do anything. So you serve first class breakfast to this person. He will serve. You  take a knife and finish that fellow, that also a servant will do. So this Mantra, Nidhra she is the adishtatra devatha  and therefore if she wants to put you to sleep. She can if she wants to awaken you from sleep. You can if someone is suffering from digestive problems. Yaa Devi Sarva-Bhutessu kshuda ruupena samsthitha. . Somebody is always grumbling; dis content. Yaa Devi Sarva-Bhutessu Tushtti-Ruupenna Samsthitaa | And  somebody wants to become a little bit more mellow, soft compassionate “Yaa Devi Sarva-Bhutessu Dayaa-Ruupenna Samsthitaa” | So whatever..vidhya ruupena samsthitha..  it is she who grants people with vidhya. Yeah. It is also she also grants avidya.
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.


That is why he says Lakshmi ruupene &  also, So aLakshmi ruupene. it is there in the Chandi itself. If she is pleased she will manifest as Lakshmi; if displeased She will be manifesting aLakshmi. Because  she can do both. But  we have to understand does God really become displeased with somebody does God really hit somebody is it ever possible? Because whom is she going to hit.  From a realistic point of view. We are her children from the advaitha point of view it is she herself. Whom she is  going to hit. So what does it mean? It means whatever is the right medicine for the development of any particular child. That is the medicine. She will give.
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.


So Nedra is a medicine for a lot of things. Do you know that when a person is in shock? For whatever reason some tragic circumstance Nedra is the greatest thing and it is said when somebody is a too shocked  and unable to express it. unable to weep then they will make that person weep. Because by weeping the emotion slowly gets exhausted. Otherwise that person will not be able to stand it. So out of her compassion, whatever happens in life is her compassion because she is with a Daya ruupena samsthitha. She is an embodiment of Daya. How could she be Cruel. if at all she has to be Cruel, not to punish anybody but to remove the defect and make her child more perfect. This is how we have to understand that. I will come back very soon. So this is the Mantra shastra. Somebody wants knowledge. “Yaa Devi Sarva-Bhutessu vidhya Ruupenna Samsthitaa” or  Gayathri Mantra. 16:19-8
This hymn is a ''Mantra Śāstra''. If someone seeks knowledge, they should chant ''Yā Devī Sarva Bhūteṣu Vidyā Rūpeṇa Samsthita'' or the ''Gayatrī Mantra'':


What is that Gayathri Mantra –
'''''Oṃ Bhūrbhuvaḥ Svaḥ'''''


Om Bhur Bhuvaḥ Swaḥ Tat-savitur Vareñyaṃ
'''''Tatsaviturvareṇyam'''''


Bhargo Devasya Dheemahi Dhiyo Yonaḥ Prachodayāt
'''''Bhargo Devasya Dhīmahi'''''


Oh mother grant me that right understanding. That  is called of Vidya.  Even  avidya  is a preparation. We discussed about it already.  avidya is not something opposed to to Vidya and AvidyAmaya is not an enemy of Vidya Maya. AvidyAmaya is a stepping stone to attain Vidya Maya.  Many times I told I am repeating it this samsara has been created by whom? By God. So do you think God will create a samsara which will take a person down into hell? It is not possible. Then  why did God it is a from his point of view We call it Leela. From  our point of view It is a learning stage. Every  step until we reach advvaitha gnaNa is a learning stage. So this is the understanding with this background. We will start this one.
'''''Dhiyo Yo Naḥ Pracodayāt'''''


Om Sarva-Mangala-mangalye Shive sarvartha-sadhike;
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.


Sharanye Tryambake Gauri Narayani namo'stu te ||1||
'''''Oṃ Sarvamaṅgalamāṅgalye Śive Sarvārthasādhike।'''''


namo'stu te salutations to you. Who? NarayAni. So what is the meaning of Narayani. It  is very very important. Every Sanskrit word has got an etymological meaning every Sanskrit. Word has gotten an etymological meaning. NarayAnas must consult our narayana in the Form of Shakti. That is why God has three functions srishti Sthithi  and laya.  So same God when he is in the act of creating is called Brahma. Brahma has got brahmani. So what is the difference I will tell you. Then  He is the preserver Sthithi  and that is called Vishnu and Vaishnavi.  Narayana & Narayani. Then  for laya it is Shiva. Shiva Shivani or shive.  It  will come here.
'''''Śaraṇye Tryambake Gaurī Nārāyaṇi Namo'stu te॥   |1|'''''


She will now the point is is this husband and wife. No.  
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.


Just as  if we take ourselves into consideration we have got to two faculties The Faculty or the organs of knowledge and the organs of action. the organs of knowledge is Brahma the organs of knowledge is Vishnu the organs of knowledge is Shiva the organs of actions is Saraswati Actions of Vishnu is Lakshmi. The organs of actions of Shiva is Parvati, Kali, Durga Etc. knowledge without action is lame. Action  without knowledge is blind. So you analyze your understanding any action. So today you have come. How did you come? I don't mean by car how did you happen to take this action that you have a knowledge. but if the knowledge there is going to be a class here and I have to reach there. This knowledge had to be translated into action therefore you take the other means car or Metro or whatever it is and come.
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:


So  Brahma is the what we call Knowledge, Saraswati is It's transformation. There is Vishnu is that knowledge I have to protect, Lakshmi is the means of doing things. Shiva is the knowledge and Shivani Shiva. Shiva is called Shiva or shive. What is it is actually Shiva. Lata feminine Sanskrit gender is called Shiva but here sheve means addressing. Oh shive this okay two tense okay to case that is why it is called sheve.  Narayani   oh Narayani namosthuthe - salutations to you.  the word Narayani has got two meanings. NArA means it gNana , Narayani means one who gives knowledge is called Narayani, Narayana both .  and one who resides in waters. That is why we're does Lord Vishnu’s dwelling place? Waters. Ocean. only we call it to Ocean of milk. kSherobdhi – ksheera sagara thanaya we call it.  That  means where  from The mother has come? From the waters, but the water is not ordinary water. It is called the Waters of Life. Narayani and so she who dwells in water. She who gives knowledge. Naram dadthi ithi naradhaha.   The word naradha - y NADA they were one who grants Naram.  Naram means vidhya. Bakthi Etc. The Narayana is one. Another meaning of narayana is Nara ayana. Nara means human being he who dwells filling the heart of a human being is called to narayana who is in other words pure Consciousness, pure Consciousness.
* During creation, God is ''Brahmā'', and his consort is ''Brahmāṇī''.
* During preservation, God is ''Viṣhṇu'', and his consort is ''Vaiṣṇavī''    or ''Nārāyaṇi''.
* During destruction, God is ''Śhiva'', and his consort is ''Śhivā'',     ''Śhivānī'', or ''Śhive''.


So this word has got three meanings dweller in the waters, Then Giver of knowledge, And then he who fills the hearts of the human beings. So these are the three meanings so you can get for narayani.  In  reality, there is no Vishnu and Shiva if it is in the form of knowledge is called Vishnu in the form of activity in the form of Lakshmi.  So brahma and shiva It is not male and female. it is knowledge and action. And knowledge is always compared to a female. Kali is always on mahakala. Will  you come to this Concepts also. So salutations to you what type of you you are omkara swaroopini. omkara is such a representation syllable of both personally aspect of God and the impersonal aspect of God both and it consists of how many letters ah, uh  And Ma. I also explained  what is the symbolism of om? Do you remember?  24:10-3
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'').


The  whole universe consists of millions of objects? And every object has a name every name had to be uttered by some Sound and all Sound must come from here to
* ''Brahmā'' represents    the organs of knowledge, and his ''Shakti'' or action is ''Sarasvatī''.
* ''Viṣhṇu'' represents    the organs of knowledge, and his ''Shakti'' is ''Lakṣhmī''.
* ''Śhiva'' represents    the organs of knowledge, and his ''Shakti'' is ''Pārvatī'' / ''Kālī''    or ''Durgā''.


hear this sound box. And if it doesn't enter these only wind only when this wind enters into the sound box, it becomes a sound like, you know your flute what come what is blown into the flute only wind but because there are different holes, we know how many holes will be there seven. Saptha Swara   because all music has to be produced only Saptha Swara. So these Saptha Swara   are played in different combinations. And the lowest of such combination is called bhopali Raga only five surahs are there that is why for the beginners. We always start with bhopali. Sa, re, ga, da, sa – Sa Da Ga Re Sa, Gayi re ganapathy jaga vandana-  just like that bhupali.  So five then six, of course 7 rest is combination of these saptha swras. every single this one falls.
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.


So om kara, that om we utter, are tired. We are uttering from ah, uh and Ma  indicating the entirety of shapdhas  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 human being and therefore the whole thing must come. That  is why om  kara represents both the saguna Brahma as well as the nirguna Brahma. Omkara is the greatest vaidhika mantra.. I also explained mantras of are three types vaidhika, tantrika  and the pouranika.  Oh, Gayatri Mantra Etc. vaidika. Tantrika  bija mantra. Im, hream, cleam, cream thom, gum. This rum rum is agni  Mantra so like that.
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.


Then pouranica  mantras Narayana, Siva, parvathy Etc. These are the pouranica mantras.  Bija means what? Seed. What  what does it represent? See if there is a tree the tree dies in course of time. But what does he do? It creates the seed that means it recreates itself, but now is in the unmanifested form that is called bija. Bija means unmanifested Form of anything is called bija anything not only trees human beings every living creature is a BiJa Only. Because  a grown up person doesn't fall which Bija Mantra it is a special contribution of tantric rishi's. so   when a person had taken to certain particular form and tantras also had come out from Vedas only. So Vedas  Branched into three categories Vedas, tantras, and puranas. I think I mentioned the fact puranas all these bhagavata purana etcetera did I mention how they originated. When Rishis  used to do yAgnas and yaga's or sometimes a few days sometimes, few months sometimes years. There is a satra means yaga -  which runs for 12 years – dwadasa varsha yaga - Satra it is called satra. SatrA yaga, yagna are similar types.-28:46 3
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.


There are subtle differences are there. So with BALI  one type, without Bali it is another type Etc. Now people used to come. previously. Remember our Vedic they  times there was no temples people used to worship nature natural forces the Sun the moon the wind the fire and the Earth the waters. These are the Gods pancha bhuthas Etc and different forms. So that is why in the way they got Vedic gods and goddesses and indra, varuna, chandra, rudra Vishnu, etc. Etc. Later on people's minds have got to came to a lower State unable to think, to contemplate like Vedic rishi's. therefore  the required concrete symbols, for example a small child. You cannot teach him alphabet without a concrete something so you make one for a an apple. What is this is a apple. How does apple start with the syllable a therefore A is for apple like that. The concrete something is we all required it. Later  on as the Mind become subtler and subtler then it is capable of grasping higher ideas. Then we discard these things. So this is a natural development.
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''.''


So exactly in the same way vaidika  type of worship no longer people were able to sustain. But first let me complete this one when this yagnas, Yagas   were being done, ordinary people used to attend like Earth today is a big Pooja here estimated.
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.


So they used to attend. Those  people. They don't understand any meaning of the mantras like our Homa. We are giving and all those things is the echo coming too much. It's okay. So the point is how to make them engaged first and secondly how to convey that what is being exactly done by people. so for that they have created a new kind of person is called a Storyteller in Sanskrit. He is called suta Mahabharata Suta uvacha. to voce. Sutha said it will approach you to suta. Tell us. How did this come about Etc.
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.


So this is suta is a special kind of hari katha bagavathas who have been trained in The Vedic teachings, but they transform these Vedic teachings into ordinary man's language in the form of stories and the stories are of two types created stories to explain where the highest Vedic truths and understandable by a common person. And there were people who actually lived Saints, Kings, and other people who led an exemplary life. So their life also. As well as they create a lot of stories Mahabharata is a perfect example of that Mahabharata. So what is that Mahabharata? There were some people like group pancha pandavas, gouravas  over not only symbolically not only allegorical day, but actually even know there are so many people like yuthisTara.  For  example simple example kshudhiram. You can compare yuthisTara to kshudhiram was a truthful man dharmic man completely Satisfied Man. There was no ambition in him. He was Totally dependent upon God; So also Chandramani Devi. That's why I said Sri Ramakrishna’s goal was too big to follow the footsteps of his father as an ideal.  So what are what am I talking about these sutas used to do the  two functions. First of all, they want to entertain people with what is happening here. Secondly, they want to convey The Vedic teachings in a form understandable by them.
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.


So  they created stories. As  I just mentioned, the stories of are of two types. One is actually there were people who lived secondly, they created certain stories to convey a meaning. Like  Sri Ramakrishna  either he heard it or  he created it.  Most likely he heard it this there was a farmer and he had he was married man. He had a wife and he had only one son. And one day when he was at work, he got the news. His son passed away. Then he slowly came to the house, but there was no sign of grief. There was not one single tear from the from his eyes drop of tear. Then his wife got very angry. Your only son died and you are not grieving at all. She became angry because he was not grieving. Then he explained see last night. I had a dream. I was a king. I had seven princesses and they were all highly educated and virtuous not unlike this monkey. Now  my dream broke. Now  shall I weep for those seven who were dead because he was alive the seven were dead or alive. If for this monkey face at one. What do you like I said, Sri Ramakrishna  explains a farmer was a gNanny man of knowledge. now. This is a created story for the sake of illustrative but
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.


they same thing will happen in the life of everybody.
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.


I told you M’s Life. One  day one Swami. I forget his name. He went to visit “M”  in his house Gotham with Ava then you say the swami notice to do that. Lots of people are coming and going and rushing and some weeping also. heard then he young as soon as he saying took him to the visitors room made him said sir Ram Krishna instructed M. Whenever devotees or sadhus come please give a sweet a glass of water.  Immediately he got some sweets and asking him to eat this swami asking him. What is going on here? Is it a read? These are all normal household business that goes huh? Don't mind about these things you please take and they knew that ember not live. until he hits because that was takur’s commandment. So  Swami ate it had some talk, and left. Later  on he came to know it was one of the M's chair children who died. In  the house there was a dead child. And  here he was talking as though there was nothing. That  I can tell you other stories but I will not go into it now.
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!


So  same thing happened in Chaitanya  mahaprabhu's life. One  day he was dancing at night in a household with devotees house and that they had only one child. When  the dance was going on you know what they “jo mae gachhe” to reach the Perfection of ecstasy. Suddenly the wife came and whispered to the husband only child is dead. Immediately he rushed back and took the child to one corner of the house covered him completely so that nobody will come to know about it. Then it would don't tell anybody don't show grief because this Ecstasy of Joy will come to an end. But Mahaprabhu he knew everything. Immediately  He came and Consoled him and all that but such was the what kind of Detachment the man must have! His only son died and this was his reaction. Okay.
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''.


So these two stories created stories and actual life lives of either Kings or sages or Saints will be entertained in a very trained way like hari katha bagavatha to keep the people engaged. Those stories, which was the seeds, now became Branched it into various puranhas and upa puranhas. similarly tantras. They had to do a lot of this mudra is Arrangements everything. Homa  we do?  How much did you see but we arrange the faggots in a particular triangular way. This is a tantric way that is how it is in the Naciketa – Yama dharma raja asked Naciketa and educated and he asked what is the way to attain to a Heavenly world?  and says you have to do a particular type of sacrifice and how many bricks what ways to arrange your cetera. He was telling that  geometrical formation. So that is important for us to understand. These are all all these stemmed  from The Vedas and one branched as tantras another Branched as puranas.  
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.


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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.


So usually the Tantras are of two types. Those where Shiva dominates Parvati becomes secondary. But most of these Tantras are where shakthi  dominates Shiva becomes a secondary in Most  of the tantras. And  the tantras are hundreds of scriptures. Of  these  64 Are the main. 64 main and Bairavi brahmani had made Sri Ramakrishna  go through all these 64 important not everything but if anybody had gone through those important ones it is as good as going through all the other things. if anybody had passed his matriculation brilliantly sslc that means you have to come from class Nursery class sixth seventh eighth ninth also 10th. So that is the the way Sri Ramakrishna  was made to practice.
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''.


So now we come back. Om  represents the Saguna Brahma as well as Nirguna Brahma. Then  Sarva Mangala Mangalye.   Mangala  She is the the embodiment of auspiciousness. Sarva  Mangala She is all auspiciousness. There is nothing which is inauspicious. But you see at the same time in the chandi. She was killing, she was fighting she was killing so many of these Rakshasas. How can you connect to Mangala That's why in The Introduction I meant there is nothing inauspicious and divine mother can never do anything wrong. So it is like a surgical operation some growth has come and however painful it is with anesthesia our Suppose. There is no anesthesia. What do you think you will do emergencies? That's what they used to do in the war camps. Somebody's remedies  like a leg is shattered if it is not amputated.
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''.


Then it will turn into gangrene. So five six people will hold him down. This fellow will take one big Saw  and then just saw like that. They've got the like and band is to the best of their ability in the first world war. They didn't did not have much of anesthesia and all of the same. Second  world war They were having all those things. Red Cross also was Carrying rounds. They  will always be there accompanying.
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.


So whatever the Divine mother does it is for the good of our own children from the dualistic point of view and it is a Lila she is she herself is killing a surprise Cinema how you know, sometimes hero and  villain both are acted by the same fellow. So one time we learn villain is Kicking the hero at other time hero is kicking the Villain. who is Kicking whom? The same actor is acting both ways. I don't know how they take it but this fellow NTRama rao, there are several dlos o your roles are there and he does it very nicely. So what is the point here? It is God from the advaithic 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 a dream, which is in Sanskrit called Leila. Therefore whatever happens in this world is not for pain. The greatest suffering is a gift of God. Who said Misery is a gift of God who said holy mother said
''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.


do you think that from holy mother's mouth such an irrational statement will come every suffering every bit of suffering every type of unhappiness is an awakener for us from where we are to a better state.
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.


So some people do it forcibly when they are forcing some people Voluntarily do it when we do it forcefully, it is called beggar state. when we do it voluntarily. It is called thapasya. You understand two Beggars are sitting side-by-side one was a king who renounced to do and became a beggar to attain God the other because of his prarabhthe karma, but the experience of both is exactly the same but one brings unhappiness another brings pure. happiness. so just imagine like that if there were to be no suffering in this world. Nobody will progress one millimeter at all.
''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?


It is whatever we progress is all because That is why Holy Mother said it is all a gift of God. That is why Kunthi said “ yafpatha thanthuna  schwa tatra tatra” O Lord grant us sufferings at every step.  Kunthi’s  prayer. and she explained only when we were suffering we are in remembering Him.  So Sarvah mangala - everything that happens in this world is a mangala. Birth  is a Mangala, Sthithi is a Mangala, old age is a Mangala, disease is a Mangala, death is a Mangala,  and any type of suffering we go through is a mangalamaya,   not immediately, but it leads to and from the scientific point of view. Most people are completely unaware of it. But every mutation is a death of millions of creatures. Every step in evolution millions of creatures died. But what are they going to get they are going to get mutate into higher states in the next birth, but maybe they're also indirectly acknowledging punar janma. Otherwise  who is mutating. If so, if I die somebody else mutates. What do I get now? I am going to mutate into the higher step Sarva Mangala.
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.


So Sarva Mangala in another words. Also we will explain but she is the  embodiment of auspiciousness, which manifests in the form of everything. We consider it as good. But what is the ultimate auspiciousness to attain her, to attain mukthi?  to get the highest knowledge or mother? There is no difference between me and you that is why everything in this world is auspicious and she is the granter of the auspiciousness. There is a law here. What is the law? If you don't have money, you can't give money. If you don't have knowledge, You can't give knowledge. If you have got happiness then only you can give happiness. So if you have got unhappiness, what can you give only unhappiness? So that is why “ dhus sandha sarava daiva thyagyaha”. Because when we go they will abundance of unhappiness. And then they will only be generously Distributing it like some people and they say that we can't miss your class, but they come with your terrible cold. What is their purpose? Why should I be alone suffer? Let everybody suffer this you let me distribute It unselfishly. They should never come they should come after 10 days when all the infection has been Exorcised somewhere from them. but they come and sit. Sometimes they sit. Maybe they think that by hand putting hand kerchief germs will not go out. Anyway, so sarva Mangala mangalye.  The very nature of the Divine mother is to bestow  what? What can Divine mother give? What can a mother give? Motherliness.  What can Divine mother give? Divinity, And  who can be the children of divine mother only divinity. This is the epithet of the Divine mother.
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.


Yes. Shakti I told you Shakti without Shakti knowledge is useless. Supposing  you have your hunger and you want to eat food and there is food, but to eat food your karmendriys have to work. You have to go there. So knowledge without action is what you call lame. and action without knowledge is blind. you analyze your life every single thing that you do is a combination of both knowledge and action. you have not I want to see so your eyes are there to see but your hands and your legs also have to bring you to that place, you have to switch on the light or make it light and you want to hear your ear is there But you have to bring it near understand now. that is why you cannot take a knife and separate Brahma and sarasvati Vishnu and Lakshmi and Shiva and Shakti. That is why Shiva and shakthi are  Abeda. You cannot separate them.
''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''.  


Everybody this is what chain is called in young we call it. We have got our own Enya with onthe. It is called prakruti and purusa without purusa prakruti. Cannot Act without the prakruti and purusa is useless. So here Kali and Shiva. So Kali is prakruti and Shiva is a purusa without the purusa pure Consciousness prakruti cannot work. But without the prakruti and purusa is like a shava. That  is why he lies down like a Shava. He becomes a Shiva when only and shakthe is there. That is way you have some knowledge, but you don't have any instrument to express it. Then your knowledge is more Troublesome than not having it. Yeah you that is why most people they die because there is something inside they want to express it. They're unable to express it. They will die like that many autistic people, you know, they suffered so much because in many of them are highly intelligent inside, but they don't find the words. They cannot express it and we think they're idiots everywhere. They are not idiots. Some of them are extraordinarily brilliant. Anyway, I just give you one example, there is one man David in America and his memory power is such this yellow book page telephone pages. Every city has got several big yellow books x this with each tiny names and their telephone numbers he can he memorized many yellow box like that. You give the name and the city's name. He will give you the telephone number. You give the telephone number and tell which city he will give you the name, but he cannot manage anything without his father. He cannot even walk a few steps like that.
''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.


What about your Steven Hawkins? But the mission dependent upon the machine extraordinary machine they invented in those days. Anyway, sarva Mangala mangalye everything that happens in this world is because of her, but of all the things that are auspicious the most auspicious thing. What is it to know that I am Divine? Shewe - Shiva means the feminine epithet of Up, its going to Shiva means auspiciousness. That is why Shiva Shuba or synonymous terms the he who bestows
''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.


good upon us. He is called Shiva. Shive serva artha Saddique. She is the instrument for us to get every artha. So mainly what is this artha? Artha means our desires how many desires are there? Every human being has got only four desires. What are the four desires Dharma artha Kama and moksha. I will give you a small analysis Dharma. What is a Dharma that what is the best way of squeezing happiness is called Dharma. You will never hear this kind of definitions anywhere the best way of getting the most happiness from anything is called Dharma. Then what is artha the best way the instant best instrument for the achievement of my purpose is called artha.
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''.


What is Kama? The  best way to enjoy anything that we are capable of enjoying is called Kama. Bereft  of Dharma artha,  Kama becomes meaningless. I hope you are able to understand it. See the Dharma one way up. Is it right understanding and right application? So simple example you want to eat nice food. And to enjoy food, why do you want to eat for you? Want to enjoy? How can the maximum enjoyment can be Got you are to fulfill three. What is it? First of all the object must be the best very best object that you can get. Secondly your body must be You want to eat something? You must be very hungry. That means you must be very healthy. And at the same time some part of your body may be very hungry some other part of your body may be painful head ache or some other ache. You can't really enjoy the whole body must be completely free from any disease any defect and you must be very hungry. Theysa proper time proper place Etc. Then Kama  will come. What is the Kama mind must be completely free from worries when body is perfect in health mind is perfect in health. The object is the best object and it has been offered to God and it is the right time and it is the right place where you enjoy it when all these conditions are fulfilled then it gives you the highest. Happiness, which would which that object is capable of giving and all this the the name for all these things is called
''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.


Dharma. 55:31-9
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''.


That is why even though we don't use the word Dharma is the foundation. Dharma plus artha is DharMartha. Dharma plus Kama is Dharma Kama. So the  proper way of enjoyment. Simple one example is, you want to get maximum enjoyment from eating a sweet. There is a limit beyond that you can eat, but your enjoyment will be turned into the opposite direction. I hope you are able to understand it. Suppose,  you are very hungry and tired you and you go to a friend's place. He  will give you a first class cup of coffee. It is the most enjoyable cup of coffee under the circumstances. suppose he offers you second cup of coffee immediately. You notice  the Notch of the highest happiness has come down to a very low level. somehow. Okay, you're still hungry drink, but the first took cup what happened is it give it will never give suppose seeing you without saying anything drinking he will offer you a third Cup of coffee. I know you feel like beating him on the head. Do you think I'm a Rakshasa? one of our Swami is the great eater. So  he went and he could eat a lot it I think that Kamarpukur this happened. The  cook went on serving him one chapatti to 15, 20 chapattis. He  was not saying anything. 21st chapatti is the cook had served the this Swami Got so angry. But no they cook was offering two chapattis, seeing him eating. The  Swami got so angry and said, “do you think I'm a rockshesa I can't eat so many
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.


Just give me one and get off.” 21 chapattis quite thick chapattis with subje, He could swallow. He got very angry at 22nd. So there is a limit for anything. if we know what is the limit where we can derive the highest  happiness and stop there our happiness will be attained. That  understanding is called dharma Kama.  Dharma artha means to procure a best of object and to keep the body and mind free. From person to person and it differs it. There are two meanings Are there. Dharma means first meaning of Dharma. Dharma sthapana -  to know who we really are is the first meaning of Dharma. Yes. What is my real nature?
''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.


Second meaning is the body-mind, what does it mean? A  child and a grown-up person both are sitting side-by-side. The mother is serving both. A mother will not serve the same quantity for the child. She will give very easily digestible things small quantities to the child. Well,  should she be  discriminating? Is she partial  in her love. No, she's absolutely same if at all more love for the child because of her love for the child because that bodies Dharma is only that much. If she gives more and forces the child, then he will lose that Health that he will deviate from Dharma. There is a sharira  Dharma there is a mano dharma. One order anything like that. You want to staring at it like a hole at the TV and mobile phone. You'll get a headache. There is a limit to how much time to sleep how much a time to work how much time to rest this is well defined now, it has become daring the borderline has become very blurred and that is why problems are entering into the Mind mental problems 99% of the mental problems are based upon with this physical lack of control proper time. And so somebody has written a beautiful book and then he has mentioned if everybody must have at least seven to eight hours of very good sleep The mental problems will automatically the percentage will come down. Anyway, what is what is the word we are discussing Sarva  artha sadhike. Sarva means  all. Artha  means the lakhs.
''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.


What are they like she is the bestower of  Dharma artha Kama And moksha. one meaning second is artha means padartha  - any object. Somebody wants money. Somebody wants house. Somebody wants job. Somebody wants knowledge all this she by her very glands will bestow all those things.


Then artha has got another meaning artha means Artha the meaning means understanding. your reading Bagavad Gita. You need to understand it who can give you that understanding the Divine mother if she is bred. Sarva artha - she will give you all the meaning you that means you will understand the scriptures to the best of your ability as it it is meant to be understood. Sarwartha Sadhike.  Sharanye ultimate Refuge of everything is the Divine mother. But here also we have 2 Meanings so you have got sickness and what do you do you get to a doctor but how did that person become a doctor by getting knowledge who is who is giving the knowledge to the doctor? Divine mother Saraswati. so I either directly she can give you knowledge or indirectly she will give you what you can't refuse a doctor is a status of Refuge for a sick person a teacher is a refuge for student. So like that a mental mental cognitive psychologist or psychiatrist is a refuge for the mentally sick person.
'''''Oṃ Jananīm Sāradām Devīm Rāmakṛṣṇam Jagadgurum |'''''


So depending upon the requirement. We need somebody who will fulfill that particular need and that knowledge, which will help us ultimately indirectly. That is Sharanye. Ultimate  Sarnia is Mother Divine mother herself.
'''''Pādapadme Tayoḥ Śritvā Praṇamāmi Muhurmuhuhu ||'''''


So here also 2 points. You have to note down for all physical fulfillment World a fulfillment very often. We don't need to go 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 said immediately. That God has created. This is the God has created medicine. God has created Doctor's first. Let us go to the doctor and try it with the medicine created by the Divine mother and if it doesn't work ultimate you fall at the feet of God and take refuge. And so both meanings are there SharanYe.  Sharanye is taken in the last two lines - Sharan'agata dinarta paritrana parayane and we will come to that.  Tryambake - Tryambake  has got two versions. Triambaka -  ambaka means 3 eyes. What are the I the Sooria the Chandra and Gnana Chakshu. That's why Shiva is called triambakam parameshwaram. And Shiva is also called Shiva is also called triambake. Three-eyed. What is the three-eyed – srishti, sthithi and vinasa.  she who has got Gnana chakshu not only she spews propanchiga  dhirsty. We also gives adyathmika drishti. authority to remedy 3 eye, And if it is triambike - a 3 triambikae –means,  hence this three letter  ah, uh, and ma. 1:04:49-3


Omkara swaroopini.  Triyambike, triyambake . if  it is Amba it is three-eyed. if it is B, it is three letters Gowrie, the word Gowrie has got two meanings golden colored is Gowrie,  white Color is also Gowrie .  because  Shiva is white. And Himalaya is white it daughter of Himalaya is also white white stands for light and light stands for knowledge. So she is the embodiment of knowledge.
Yadevi sarva bhutheshu vidhya ruupena samsthitha – yadevi Chetanety-Abhidhiiyate |. Chetana pure Consciousness in the Chandi itself. Tryambake Gauri Narayani namo'stu te - I must tell you salutations to you oh Divine mother.
[[Category:Sarva Mangala]]
[[Category:Sarva Mangala]]

Revision as of 07:37, 1 January 2025

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 ||


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.

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.

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.

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.

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.

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.

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.

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

Oṃ Bhūrbhuvaḥ Svaḥ

Tatsaviturvareṇyam

Bhargo Devasya Dhīmahi

Dhiyo Yo Naḥ Pracodayāt

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.

Oṃ Sarvamaṅgalamāṅgalye Śive Sarvārthasādhike।

Śaraṇye Tryambake Gaurī Nārāyaṇi Namo'stu te॥   |1|

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.

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:

  • During creation, God is Brahmā, and his consort is Brahmāṇī.
  • During preservation, God is Viṣhṇu, and his consort is Vaiṣṇavī or Nārāyaṇi.
  • During destruction, God is Śhiva, and his consort is Śhivā, Śhivānī, or Śhive.

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).

  • Brahmā represents the organs of knowledge, and his Shakti or action is Sarasvatī.
  • Viṣhṇu represents the organs of knowledge, and his Shakti is Lakṣhmī.
  • Śhiva represents the organs of knowledge, and his Shakti is Pārvatī / Kālī or Durgā.

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.

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.

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.

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.

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.

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.

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.

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'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's mother, Chandrāmaṇī Devī, embodied similar qualities. That is why Śrī Ramakṛṣhṇa'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.

I told you about an incident that occurred in M'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'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.

A similar thing happened in Chaitanya Mahāprabhu'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!

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.

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.

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.

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.

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.

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's prayer. She explained that only when we are suffering do we remember You, O Lord.

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.

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.

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?

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.


Oṃ Jananīm Sāradām Devīm Rāmakṛṣṇam Jagadgurum |

Pādapadme Tayoḥ Śritvā Praṇamāmi Muhurmuhuhu ||

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