Bhagavad Gita Ch11 part 05 on 24 October 2020

Full Transcript(Not Corrected)

Om Vasudevasutam Devam Kamsa Chanuram Ardhanam Devaki Paramanandam Krishnam Vande Jagadgurum Sarvopanishadogavo Dogdha Gopalanandana Partho Vatsa Sudhir Bhokta Dugdham Geetha Amritam Mahat Mukham Karodhi Vachalam Pangum Langayate Girim Yad Kripatamaham Vande Paramananda Madhavam Today is very sacred Mahasthami. May the Divine Mother Durga bless us all with Bhakti. We have entered into the 11th chapter of the Bhagavad Gita. It is called Vishwaroopadarshana Yoga. The yoga of seeing this entire universe as none else but the Divine Lord Brahman or the Divine Mother. This Lord is appearing to us with so many names and forms but that appearance is in our mind. If we can get rid of this ignorance in the mind, able to see with the right eye. Gnananjana Vimalanayana Vekshane Moha Jaya Every day we sing about Sri Ramakrishna. He is capable of looking at us with Gnananjana, collarium of knowledge that we are none other than himself and upon whomsoever his glance rests. Such a person also will be able to see the same but we must be capable of seeing or holding, receiving and retaining his grace. The chapter starts with Arjuna says, O Lord, out of compassion for me, you have spoken words of ultimate profundity concerning only the Self and they have dispelled my delusion. What was the delusion? That this is me, Arjuna. I am separate. Bhishma, Drona, Duryodhana, entire universe is separate and so I am the doer, I am the enjoyer. All the delusion is gone. What is the right knowledge? Everything is you, nothing but you and then the distinction between I and you which is due to delusion has completely vanished now and then since so many, so many chapters, 10 chapters, you have been telling me the real truth in so many words and now I am endowed with Shraddha. Whatever you have said, that is all absolute truth and you declared yourself that you are the Supreme Lord. I believe it so and yet do I desire to see you, your Ishwara form, O Supreme Purusha. What does it mean? Shramana, hearing and believing as absolutely true is fine but Shramana will not do. I have heard about God but I must be absolutely without a shred of doubt and that is possible only when I am capable of seeing you exactly as you are. Darshana is necessary. So he says Shramana is fine but Darshana is wanted. After Darshana, after seeing you, that is not enough. Seeing you and especially by your grace is absolutely your grace but after seeing you, I must have Sarva Darshana. After Darshana, Sarva Darshana. Wherever I see, whatever I see, whenever I see, it is nothing but you. That's what he wanted to see but then Arjuna being a sincere spiritual aspirant is endowed with the greatest humility. He understands, O Lord, you I know, you are ready to fulfil my desire but am I ready that I cannot see you. I do not have the capacity but only by your grace, you can give me that capacity to see you. Shri Ramakrishna tells, the police inspector at night sees everyone but nobody can see him. If one wishes to see, then he has to pray, O sir, please turn the torch light. Light means here that which enables us to have right knowledge. Please turn it upon yourself. That means out of your grace alone I can see you. O Lord, if you think me able to behold your Ishwara Darshana, divine form and you are who? A master of yogis. Reveal to me your immutable real self. Look, let us notice the humility of Arjuna. Your grace and through God's grace, Arjuna also had realized you are Yogeshwara. Not only you are Yogeshwara, the supreme among all yogis but you are Yogeshwara. You have that special power. If you wish, you can bestow, you can uplift even the most unworthy immediately into pure Brahman. There is a beautiful Sukta which is chanted especially during this Navaratri. It is called Devi Sukta and in that Devi Sukta it is said that whomsoever I wish, I bestow upon him Rishihood. Instantaneously he becomes a person of realization. Whomsoever I wanted to make Brahman, I bestow upon such person knowledge of Brahman. A knower of Brahman and Brahman are completely non-different. If God's grace comes, it has inevitable power because whatever he wishes, that will come true. There is absolutely no doubt. There should be no doubt about it. Sri Ramakrishna's sadhana started with complete self-surrender to the Divine Mother and then he has a famous prayer. This is a prayer which is not highlighted as much as it deserves to be. What is this prayer? Just as Christ's prayer, O Father in heaven, heavenly Father, grant us our daily grace. Similarly, Sri Ramakrishna's this prayer is a marvelous mantra. Here it goes. He said, Sri Ramakrishna himself is narrating that to my Divine Mother, I prayed only for pure love. I offered flowers at her lotus feet and prayed to her. Mother, here is thy virtue and here is thy vice. Take them both and grant me only pure love for thee. Here is thy knowledge, here is thy ignorance. Take them both and grant me only pure love for thee. Here is thy purity, here is thy impurity. O Mother, take them both and grant me only pure love for thee. Here is thy dharma and here is thy adharma. Take them both and grant me only pure love. Arjuna is praying. He surrendered and then the Lord was ever gracious to the devotees who prayed to him, who surrendered to him. He gives us the world. Whoever turns to me, surrenders to me, thereafter it is my responsibility to take upon his burden and I am going to save. Through Arjuna, this was Sri Krishna's final message. Sarva-dharman parityajya mamekam sharanam raja aham tva sarva-papebhyo moksheshya me. I will release you from all bonds. Ma shucha. Be exceedingly glad. Then the Divine Lord, before he goes further, he says something very wonderful. Oh Arjuna, that means addressing any one of us. What is he going to tell? This is the gist. Nobody will be able to see me as I am unless I bestow my special grace. When my grace descends upon a devotee who is endowed with Shraddha, then what happens? I give him, in other words he says, buddhi-yogam tadamyaham enate mam upayanthi. By which grace they attain me, I am going to give them that type of buddhi, the true power of understanding. That's what he is telling. I will give you. Instead of buddhi, he used this word, divya chakshu. Chakshu means eyes. Through eyes, what are we able to see? Physical form. We are able to see, suppose there is an elephant, all of us who are nearby and who have eyes, when there is light, we are able to see the elephant. But there is a state which is called dream. Nobody can say other person's dream. What to speak of this divine form? Only God's grace can give us that knowledge. Therefore the Lord says, Oh Arjuna, with these eyes of yours, you cannot see me. I give you a divine eye. I bestow upon you a spiritual eye. Behold now my sovereign yoga power. Yogam aishwaram. This my yoga is the greatest glory. You will be able to see me as Parabrahman. You will be able to see me as Saguna Brahman. Both God without qualities, with qualities. The personal God and as well as the impersonal God. Both, everything. For how long? Not one minute, one day, one year, one lifetime, but forever. Then such a person becomes completely free. With these fleshy eyes, you can only see fleshy things. You can't see that divine glory. I give you that divine eye out of my grace. How do we know? At the end of this chapter, the Lord categorically declares, everybody wants to see me in my universal form. Everybody wants to have God. Everybody wants to see God. Is it true? Absolutely true. When a child says, I want a doll, he doesn't mean, I want a doll. He means, I want the happiness I get through that doll. When I play with the doll, I get a special happiness and that is what I want. When a person is eating tasty dish, he is not saying, I love you. He really means, though he says, I love this, really he doesn't mean, I want a tasty dish. He means, I want happiness. A man, a woman want to marry each other. They do not want each other. They want only that happiness which they are capable of deriving partially at this time. But really, the object is only a medium, an instrument, a means. But nobody wants an instrument. So, worldly person wanting what Ramakrishna calls Kama and Kanchana, sex and money, he only wants God. Only he doesn't have that discriminating power to say, I want only Ananda and Ananda is the nature of God. So, I am really wanting only God. Then the Lord is telling. Naturally, the question comes, what is the spiritual eye? The eye of true spiritual power of seeing God as He is. When I look at a tree, I see an object with name and form. When I have this special Divya Chakshu, I see that it is God who has taken this name, this form. Everything is like that. So, the Lord is telling, O Partha! Behold my forms, O Partha, by the hundreds, by the thousands, hundreds, thousands, not hundreds, not thousands, all the forms through all the five sense organs, whatever I experience, different forms, different names, different colours, different sizes, different tastes, different sounds, different fragrances, different touches, infinite varieties, everything you will see in one particular time, in one particular spot, that's what I am going to show you. Behold my forms, O Partha, by the hundreds and the thousands, manifold, undivine, various in shapes and hues. What is He telling? Actually, if you see, as an example, a million pots made out of clay. If you see a million pieces of furniture, all made out of wood. If you see thousands of ornaments made out of one gold, they are all nothing but pure gold. There is no special object called ornament. Gold in a particular form, with a particular name and to be used in a particular way, that is called an ornament, that's all. Sizes, shapes, designs, everything differ, but truly speaking, nothing but gold. If you can keep this in mind, it is Brahman, a divine Lord, who is appearing to our cataracted eyes, that is, to our minds. And what is the nature of our mind? Time, space and causation. When we look as if a person is standing in front of a mirror, he is standing in front of three types of mirrors, concave mirror, convex mirror and normal mirror. So, when a person looks concave or convex, then he gets only a distorted reflection. When the same person looks at the normal clean mirror, he sees exactly what he is like. We are like people standing in front, that means our minds either or either concave or convex. What do I mean? I mean, sometimes we are in good mode, then we see things good. Sometimes we are in a negative mode, we see everything as same things as negative. But if we can make our mind thoughtless, Amani Bhava, no mind feeling and Zen Buddhism is specialized in this, how to train an aspirant to make his mind completely bereft of thoughts. Yogaha chittavruti nirodaha. It doesn't mean absence of thoughts. It means there would be only one thought. Every thought is a distorted thought because of unclean mirror. When a person is able to clean every spot, then he will come across pure reflection. Pure mirror can give exact figure. Oh, this is what I am. That is the true knowledge. This is called brahma kara vruthi. One thought, a single thought, but consisting of only Brahman or God. So the Lord is telling the universe is nothing but only me, but because of your concave convex mirrors, which is your mind that is constructed through time, space and causation, you are seeing me as many fold of different times under different circumstances. But when you clean, then you see the entire world is nothing but a pot is nothing but clay, a table is nothing but wood, a necklace is nothing but gold. That is the true vision of seeing this whole world as only as God, as nothing else. Then we see. What do we see in this world with our ignorant mind? Pashyadityan vason rudran. Ashwinau marutas tatha bahoni adrishta purvani pashya ascharyani Bharata. Bharata means Arjuna. Oh Arjuna, pashya, see, behold, Adityan, Adityas, sons, vasum, divine beings called vasus, rudran. There are 11 rudras. I will come to that point. These 11 forms of God. Ashwinau, two Ashwini Kumaras supposed to be the presiding deities of medicine, doctors. Marutaha, 49 types of airs or winds. Tatha as well. Bahoni, many, what? Adrishta purvani, that you never beheld because you did not have the capacity. Pashya, look, behold, ascharyani, you will be dumbfounded because these are all divine things, billions of things. There are angels, there are demons, there are devils, there are saints, there are evil people. So many varieties are there and among them there are billions and billions of different degrees, different glories, etc. And you will never be able to see but through my grace you are going to behold. How? In a most peculiar manner, most marvellous manner. How? In one place, in at one time, in one body. We are going to come to that again. So there are Aditya, another name for our sun because of whom life and light and heat is possible and without whom life becomes extinct. This, our sun is called Aditya. Remember, Adityanam aham Vishnu. Earlier he said but he did not say I am not that only Vishnu, I am also all the other forms. So 12 forms of the sun. What is the 12 forms? In the 12 months of the year, each month, Chaitra, Vaishaka, etc., the sun has a different hue. The sun in the winter, sun in the summer, sun in the autumn, sun in the spring are not exactly the same. So to indicate it, the sun that is manifesting at different times of the year called 12 months are called 12 Adityas. Then 8 Vasus. Remember, Bhishma was one of them. They are also divine beings. In fact, the sun, the moon, the earth, the wind, all these things in Veda Aranika are also mentioned as Vasus and then 11 Rudras. Rudra is one of the names of Shiva. In Vedic times, they use it to worship some of the deities. They are called ferocious forms. Why Hindus worship ferocious forms? Because that is a fact of nature. Disease is a fact of nature. Death is a fact of nature. Earthquakes, tsunamis, typhoons, tornadoes, these are part and parcel of life. When there is birth, there is youth, there is old age, there is disease, there is decay, there are accidents, there are COVIDs. Do not think COVID is a special situation. It is just one manifestation of our collective karma phala. So, 11 Rudras, ferocious, that means that which frightens us. Certain events frighten us. Certain events gladden us. So, we have to accept life in all its totality. This is called holistic view. Poorna roopa, seeing perfection in everything. Everything has a meaning. Nothing is an isolated event and nothing is redundant. Now the scientists are slowly waking up to this universal vision. That is the most important thing for us to understand. So, 11 forms of ferociousness which metamorphosed later on, now in this Puranas as Shiva. That is why you remember, why Shiva has got his attendants is all these Guthas, Pretas, Vishachas, all these Ganas. It is all the remnant of the Vedic ideas we have. What does it mean really? Shiva is the master. That is to say, let a billion difficulties, intolerable situations, unhappinesses, let them surround me, drown me. I am not worried about it. Why? Because Shiva is Mangala Dada. He is the bestower of auspiciousness. When we take refuge in Shiva, everything becomes auspicious. Death itself becomes the most auspicious. How does death become? Remember, Nachiketa went to Yamadharma Raja and what happened? He became a Naira Brahman. So, death ultimately is the highest Guru who awakens us to the fact of eternal life. Death is an ignorant aspect of life. Death is a mere accidental incident in life. That is why for Hindus, there is no death. Bhagavad Gita itself, we have seen. You, the divine self, is unborn, eternal, imperishable. There is no birth for you, no growth, no old age, no disease, no decay, no death. Nothing is there. Then what is there? To manifest from the unmanifest and from the manifest to slip back into the unmanifest is called birth and death. So, Bhagavad Gita itself says that it is like just as a man discards old, dirty, worn dress and only to put on new dress. Death is a new opportunity, new life to continue our spiritual progress. That's all we have to understand, death. That's why Hindus believe in rebirth. If we can accept the idea of rebirth, that means there is no birth at all. So, there is no fear at all. So, Rudra, 11 Rudras, Ashwins, these are the masters of medicine and who passed that knowledge to every creature in this world and all great doctors are nothing but receiving this knowledge in varying degrees according to their preparations and in future whatever we are going to receive, that is also coming from this. Ashwini Kumaras, like any other gods or goddesses, let me remind you any number of times. For example, Annapurna is not a personality sitting somewhere in Varanasi. Annapurna means any food that comes to anybody, a mosquito when it sucks our blood, mother Annapurna in the form of the blood is nourishing the mosquito. When we eat sweets, fruits, etc., mother Annapurna is coming. When a lion eats another animal, that is Annapurna coming. You may wonder what type of Annapurna is it. Remember that every creature is eating something else. Small fish eat smaller fish. Bigger fish eat those smaller fish and still bigger fish eat those bigger fish and then sharks, whales, etc., just gobble hundreds and hundreds of them and man eats everything and man is eaten by the tiniest of these creatures. It could be Covid or anything else. Oh Arjuna, see, behold the 12 Adityas, 12 forms of the sun, the 8 divine creatures called Vasus and the 11 manifestations of the Shiva or Rudras and the twin Ashwins and then there are the 49 Maruths, 49 varieties of how the wind blows from the mildest, sweetest and to the most ferocious at thousands of miles, thousands of miles per minute. Where does this take place? In other planets. The wind is blowing so ferociously that it is even difficult for us to imagine. So all the forms of the wind are divided into 49 and in Sanskrit this is called Maruths. So, oh Bharata, Arjuna, behold all these things, not only these things, I am only just mentioning a few. Bahuni Adrishta Poorvani, Drishta Poorva, earlier we have seen so many things, in future also we are going to see many things which we have never seen, but these are ordinary things, but millions of them, Adrishta Poorva, never before seen and not going to be seen by most of the people in this world, neither in the past nor in the future and all of them are divine. Pashyashcharyan, every one of them evokes the greatest wonder. Person becomes mute, mind becomes completely null because such an experience had never come before. Oh Arjuna, by my grace you will be able to behold all those things because you have been praying to me and I am gracious to you. Here the Shankara inserts a small note, Adrishta Poorva means Arjuna may be thinking, oh lord, I am not sure what's going to happen in this battle, that means he wants to see the future event in this. That's a very mean-minded thought. When Arjuna is going to see the divinity and the lord declared, I am the mother and father of the whole universe, there can be no enemies, there can be no friends, there can be no discrimination, everything in this universe is nothing but the manifestation of God or if you will, the child of God. Once this knowledge comes and Arjuna had this knowledge because he says, oh lord, whatever you said, I understand it's absolute truth. At the beginning of this chapter he told whatever you said, I know it is all absolutely true. So there can be no enmity in which case whether we are going to win, Kauravas are going to win, does it make really any difference? Because I myself am playing with myself, solitaire game, that knowledge will come. So this is the explanation that see everything and another meaning of Udras also, another somebody has given this meaning. We have, each one of us have 10 sense organs plus one mind. Through these 11 sense organs, we are experiencing this world both external as well as internal. When we are in the waking state, all the 11. When we are in the dream state, it is only through the subtle senses, only it is a private world and that is also because of the mind. Subtle body alone gives us that dream knowledge. Then there is a state when we go into deep sleep where the body, mind completely become as it were suppressed, then it becomes causal, it goes back into its sieved form, nothing works there. That's why one part of the Maya, ignorance vanishes but which part? Seeing many things disappears. But seeing the real thing, that will come only in Samadhi, not in deep sleep. So Arjuna, you will see all these things, you will have knowledge of all these things. The Vishwaroopadarshanam, this request of Arjuna, I wanted to see you, what is it? It's not that God is going to specially resume that forum just because Arjuna requested. It is there the moment creation started, Vishwaroopa is there. The moment the pot is created from the clay, that very moment that clay is only manifesting with name, form, utility as the pot. If we understand it, it's not a new vision, it is there but you did not have that either desire or fitness. Of course, even now there would be no fitness, you do not have. How do we know? Because after the Lord had given him a divine perception and he started seeing, Arjuna was overcome with terror and he himself requested, I am not able to breathe, I do not have peace of mind, please remove it. So this forum is available not only to Arjuna. Why am I saying this? Because like Arjuna, we have to become like him, then God will appear to us specially at that moment, uptakes the form of universe. No sir, since aeons, since the beginning of creation, creation itself is his forum, like every ornament in the form of the gold. Only we require that special discriminating power to know that an ornament is nothing but that formless gold has now taken a form, so assumed a different name appropriately and will be decorated according to the necklace goes into the neck and the bangle goes into the hands and the nose ring goes into the nose, ear ring goes into the ear and the rings go into the fingers etc. etc. That's all. Another most wonderful point, whenever on the calendars or on pictures we see that Lord Vishnu or Krishna is having thousands of heads, thousands of hands, thousands of legs, thousands of every sense organ, then we see that all these heads will be hanging. If you have got another head, it will be varied. With one head, you cannot control the water that is coming from your nose when you have a good cold. How are you going to manage a billion noses and a billion hands, billion outlets for the billion this colds coming out? Is it not ridiculous? It is absolutely ridiculous. What does it mean? It doesn't mean a Lord Shiva or Vishnu will stand with two legs. No. Whenever you see any head, that is his head. Wherever you see eyes, that is his eyes. When you see somebody's ears, that is his ears etc. And when you see somebody seeing something, that is God seeing. Smelling something, God is smelling. Is he lying down? God is lying down. And running? God is running. Wherever we see, whatever number of forms, they are all nothing but the manifestations of the divine Lord only. One divine Lord in innumerable names and forms and utilities. So that is how Sahasraseersha Purushaha Sahasraaksha Sahasrapaath Sabhumim Vishvato Vrittva Atyatishtat Dashaangulam. Beautiful mantra we get in Mahanarayana, Upanishad etc. many places. Thousands heads, thousands of hands, thousands of legs. What does it mean? This entire universe is only one divine Lord appearing as various just as one clay appears as any number of pots or products. That is the meaning we have to understand. Then naturally we are never with our ordinary eyes, we can't see more than one. We can't hear more than one sound. We can't smell. We can't taste. We can't touch. Have you ever noticed? Suppose you are eating five coarse dishes. One is sweet, one is bitter, one is astringent, one is salty, one is sour, one is full of chilli. At any given time you can only taste one particular taste. Oh this is sweet, nice. This is salty, nice. This is sour, okay fine. But if we have that understanding through the form of knowledge, you can experience everything that the manifestation of one consciousness in infinite forms. How? Supposing there are a hundred mirrors all around you and you see yourself in how many ways? Naturally I expect you to reply hundred forms. I would say we are all wrong, not hundreds. Each mirror will be reflecting and reflected in other mirrors in innumerable ways and you can see as far as you can see in any direction hundreds and thousands and thousands of your own reflections. Not only that, if you imagine those mirrors in different forms, different colours, concave, convex etc., you will see yourself in all those small, big, the different colours like a kaleidoscope. So Arjuna you will see but you will only see one me. What is the idea? If we squeeze these few verses, what do you know what we get? That the Lord is telling, In one body of mind, this entire universe consisting of infinite number of varieties of forms, sizes, names, qualities etc., you see there. How is it possible? That is when the mind acquires that experience of timelessness, of spacelessness, of causelessness, that infiniteness, that poornam, perfect state. Once a person has that knowledge, he will at the same time see everything even though there are so many as one. One in many, many in one. Like when a person has the knowledge of clay, he sees every object made of clay as nothing but only pure clay. This is what is being conveyed here, every Upanishad. Remember Bhagavad Gita is the essence of all the Upanishads. Sarvo Upanishado Gaho Dogdha Gopalanandanaha. The Lord is this enumerating. Isavasya Upanishad, we have discovered earlier, the very first mantra, Whatever we behold means this sarvanama, pranam. Instead of saying A, B, C, D, Tom, Dick, Harry, Jane, etc., telling sarvam, all is nothing but Isha, a divine Lord and He is the one manifesting as this manifold ones. If you know light, then you have seen all the cinemas that were produced or being produced will be produced. Anything that you see on any number of screens is nothing but a play of pure light, small and big light, dim and bright light, colored light, but nothing but light appearing as many because it is percolating through the filter of the film. But if you switch off the light, everything goes off. That one pure consciousness has become everything. That's what is being said here. Here, in this very spot, Adhya, now, here and now, in this person of mind, you can see what Jagat Krishnam, entire universe manifested as Sacharacharam consisting of the moving as well as the non-moving. This is the glory of knowledge. Bhagavad Gita itself, we have come, we are going to see. A man of knowledge will attain me, will realize me, as what? There is only one God, the whole universe, no India, America, UK, Australia, no man, woman, no living, non-living, everything is my manifestation. But Bahu Naam Janma Naam Ante. It will take long time for you to see, to attain to this knowledge. So, we are not talking about vision, we are talking about right knowledge. This vision of right knowledge alone explains and justifies the apparent contradictions of the relative world and reconciles the antinomies of justice and mercy, fate and free will, suffering and divine grace. It reveals all that was, is and shall be. It relates and unifies the diversity of the world. There is another great secret here. When a person is able to see everything as the divine, you know what happens? First point is, his mind becomes absolutely equanimous. It will be filled with joy, peace and the indescribable ananda. Why? Because he sees a dog, an elephant, a learned brahmana, an untouchable, a dog and a dog-eater. These are all mere shadows. The truth is the divine Lord. That is first. Second thing, most important point, the world is not going to be something different tomorrow. It was not different. It is not different now. It's not going to change. This truth that there will be good and bad, darkness and light, happiness and unhappiness, good and evil, that is the very nature of the mind. That is the second important point. No change is going, ever going to take place in the world. Then what happens? What is the use? The change must come in me. Remember the story of Shri Ram Krishna of the curled tail of a dog. This world is like that curly tail of a dog. No straightening can ever do any bring, make the tail straight. But we have to go on trying to straighten it. Why? In the process, we will become straight. That is the most important and the best benefit. We will become God and we forever get out of this samsara. That is the second point. Seeing God in all and all in God, man overcomes all doubts and perplexities and submits to the divine will. When we see everything is God, everything that is happening is God's will. There is no China, India, Pakistan and there is no occupation. It is all divine play, Divya Leela. In Swamiji's words, it is a circus. Then what happens? Even the most terrible things in the world loses its terror and even the most hateful things becomes a mode of the Lord's manifestation and hence most lovable. When you see that your greatest enemy before the knowledge dawned, after the knowledge dawns, that person becomes the most beloved. Oh Lord, I never recognized it is you. Oh, you have been playing with me in this form and terrifying me. That is the most wonderful thing. The man blessed with this vision accepts the world with an all-embracing joy and great courage and goes forward with sure steps to discharge his appointed task. He sees all things in one view and not in a divided, partial and bewildered fashion. Let me narrate a small incident. Swami Brahmanandaji, a spiritual son of Sir Ram Krishna, when he used to mix with children, he used to become absolutely a child and once he was in Balram Basu's house, there were several children there and Maharaj, this huge person, very tall, very hefty, like a real Maharaja. That's why Swamiji named him as Raja. He can rule the world. He started crawling but he put on the mask of a tiger, just a small piece of paper. It covers with rubber bands. You stretch and put them behind the ears but he entered crawling. Oh, like that. All children got terrified and ran away but there was one child and that child got frightened. He could not run away and then he put his hands and trying to wipe away his tears, saying, Maharaj, I know you are Maharaj. He says, I know because I could see the rest of the form, only your face. You have put on this mask. Immediately Maharaj removed that mask, took the child in his lap and started playing with him happily. So the Lord is playing with all of us. Then mantra 8, which I have brought earlier for this understanding. Oh Arjuna, you will never be able to see me with your worldly eyes. You require a special eye. Means, eye means an instrument of understanding, a purified mind. I will give you that purified mind. This is what every Hindu prays. And the Lord gives this knowledge and He is giving to all of us but slowly, slowly our understanding is becoming deeper. Our behavior is becoming much better than what it was before. Nobody can deny this fact. This beautiful continuation we will take up tomorrow. May the Divine Mother Durga, Sri Ramakrishna, Holy Mother and Swami Vivekananda bless us all with this divine insight. May we all be endowed with bhakti and jnanam. May we sit in the lap of our Divine Mother Durga.