Pratah Smaranam Lecture 5 on 28 November 2020
Uncorrected machine transcription
ॐ
जननीम् सारदाम् देविम् रामकृष्णं जगद्गुरुम् ।
पादपद्मे तयोः श्रित्वा प्रणमामि मुहरमुहुहु ।।
Oṃ jananīm sāradām devīm rāmakṛṣṇam jagadgurum |
Pādapadme tayoḥ śritvā praṇamāmi muhurmuhuhu ||
We are studying this most wonderful divine hymn that has been composed by Adi Shankaracharya. We have practically completed the second verse. Only we have to deal a little bit about the last part of it.
Pratar Bhajami Manasa Vachasam Agamyam Vacho Vibhanti Nikhila Yad Anugrahena Yenneti Neti Vachanaih Nigamaha Avocham Tam Devadevam Ajam Archutam Ahu Agriyam I worship in the morning the supremely effulgent being who is spoken of in the Vedas as unborn changeless who is inaccessible to the mind and whom words cannot directly describe but by whose blessing and support the faculty of the speech functions and who is described in the Upanishads by the words not this not this. This second verse that we are studying is dealing with the knowledge of this Advaita and the means of obtaining that particular knowledge. In the first verse Prathasmaram Hridhisamspurat Atma Tattvam we have been talking about or the scripture is talking about Shankaracharya is talking about what is the Tattva, what is the truth.
As we remember every scripture must clearly enunciate three truths Tattva, Purushartha and Hita. Tattva means what is the truth, Purushartha means what is the goal of life and Hita means what is the means of realizing that truth reaching that particular goal. The first is called Prameya Vichara deep discussion about Prameya something that must be known.
Prameya means that which is to be known. Every being in this world wants only to know how can I be happy and to be happy every being must be, must live and must also be aware, conscious. So the first verse Prameya Vichara deep discussion but in crystal clear but pithy words has been described.
In the second one we are talking about what is the way to reach that same goal. So beautifully Shankaracharya is putting it here that Manasa Vachasa Agamyam it is not possible either for the body or for the mind. Body means 10 sense organs, 5 organs of action and 5 organs of perception, knowledge nor is it possible for the mind to think about.
That is why we are reminded every single evening This is being told Manasa Vachasa Agamyam not reachable either by the mind or speech but without the background support existence of that divine it is not possible for the mind either to think or for the words to express which includes for the sense organs to perform any action. So how to make this unknown as known? There is only one way Neti Neti Yath Neti Neti Vachanaihi By these words not this, not this Nigamaha Avacham Nigamaha means Vedas, Avacham They have spoken to us, given us this direction. What is it? He cannot be described but he can be experienced and even to say he cannot be described is a way of preaching him.
Tam Deva Devam Ajam Achyutam and that reality which cannot be thought of which cannot be spoken of which cannot be attained by any action he is the original cause of everything in this world. He is unborn, he is immovable and he is the only one. Agriyam means causeless cause So I worship him in the morning.
We will just talk a little bit about Pramana Vichara because that is what he is telling through the mind it is not possible even to think about it action comes later on and for the speech not possible to describe it and yet every scripture describes it every teacher speaks of it and they produce these descriptions produce a kind of knowledge within us thoughts about that ultimate reality So in Vedanta we talk about six Pramanams and here Shankaracharya is telling not possible for any of the one of these five Pramanas possible only to one Pramana not possible for five Pramanas and what are these Pramanas? Total six five plus one one Pramana which tells us five Pramanas they turn away from the truth and they can only describe the what is called temporary truths Mithya So Hinduism identifies these six Pramanas as the correct means of obtaining right knowledge and what are these things? Pratyaksha, Anumana, Upamana, Arthapatti, Anupalabdhi These are five which cannot give us or even point out a direction to look into but one Pramana tells us clearly follow this way like an arrow Can it describe the truth? No, but it can point out This is called in Sanskrit language Shakhopanyaya So somebody who doesn't know anything about these astronomical bodies they are curious So according to Hinduism Saptarshis are there in the sky and visible most of the nights and so somebody has to be pointed out especially newly married couple they have to live as Vasishta and Arundhati So how to show? The priest will take them outside when the night is clear and he shows to a big branch gradually leads him to a forking of the branch and in between you see there are seven stars and do you see one star at the very end and by that you focus there is a small dimly lit star and that is called Arundhati This is called Shakhopanyaya through from the gross to the subtle So no scripture can give us description of God but every scripture can point out otherwise sadhana is impossible Guru's job will be completely redundant So what are the five through which we can never obtain this knowledge? Pratyaksha Pratyaksha means perception with our own five sense organs especially through the eyes We see that is called Aksha means eyes and whatever is perceived by the eyes is called Pratyaksha I am seeing directly and we had discussed Nothing that we experience is absolutely direct It is indirect through the means of the eyes the nadis through the nervous system and the mind These are the three filters and what comes is thrice removed truth So Pratyaksha and this is the only pramana right means of knowledge in this world We can get every bit of knowledge with regard to this world through these five pramanas Pramana means right means of knowledge and all the other four that is Anumana, Inference, Upamana, Comparison Arthapatti, Postulation, Anupalabdhi, Non-perception All these spring only dependent upon the Pratyaksha Direct so-called direct perception As I said it is not direct It is only indirect Then what is the way to know about Srishti Kartha about God the cause of every being There is only one way and that way is called Shabda Shabda means word but it is not ordinary Shabda Testimony of Rishis Reliable experts and who are they? Shastras What are Shastras? The experienced knowledge conveyed through limited thoughts and words in the form of the teachings of great Rishis A Rishi is called a Mantra Drashta A person who realized truth in a particular way and our Vedas are nothing but the experiences of these Rishis I am talking about real Veda because there are so many things which go in the name of the Veda but they are not Vedas There are stories There are leniences In other words The first part of the Veda is absolutely dependent upon Smriti Secondary support but a primary one Real Veda is called Upanishads Upanishad truths What are the Upanishads? Very pithy and concise sayings of the Rishis In that sense Ramakrishna's teachings are Upanishads Swami Vaikunanda's teachings are Upanishads Holy Mother's Ramana Maharshi So many thousands of Sadhus are there Saints are there Whether they are Bhaktas Karma Yogis Yogis like Ghajipuris Pavahari Baba All these must be considered as Upanishads even though the tradition doesn't accept it Every day to make us remember this That is why we were reminded every single day that And who is he? Jyoti Rajyoti He is the light of the lights He is pure consciousness Shuddha Chaitanyam And every day we are reminded And what is the nature of that? It is indescribable But then what is the pointer? The whole Khandana Bhava Bandhana And Om Hreem Hritham is a pointer How we can progress in spiritual life For example Sri Ramakrishna is described as Khandana Bhava Bandhana Remember always Whenever we are talking about an object We are talking about the knowledge of the object Not the object itself We will never know what is the object We can only know about the knowledge we get of that object I also had explained this point very much There is something there But our sense organs obtain the knowledge of it But that's not important point for us But what we understand That is why in Sanskrit An object is called Padaartha Pada means knowledge, idea Artha means actually that object Padaartha Whenever we experience an object We don't experience it directly We only experience through the three filters The sense organs And the Nadis The conveyance Nervous system And the mind And the mind coordinates all the reportory information That comes through the five sense organs Makes it into a composite whole And presents it to the buddhi And the buddhi understands It has the capacity How can it understand? Because it has got that Sattvikamsha Buddhi is created out of the Sattvika part Of the five subtle elements And in that buddhi The Chidabasa Reflection of the Atman Is clearly making it possible to understand Jnanam Knowledge Always comes only from the Atman Not from the body-mind complex So these are the five Pramanas We have talked about And as I said Every day we are reminded That for a Pramana You have to understand correctly And if we do not understand It will give us the wrong or incomplete knowledge And lead us to more and more suffering in this world So it is not possible for the body For the mind That's why the Vedas The primary scriptures of Hinduism Are forced to say But what is the nature? He is the original God From whom the whole creation has come He never slips from his own real nature And he is the only one That remains in this world That completes the second verse Now we are entering into the third verse of What? I hope you remember Prathasmarana Stotram Composed by Shankaracharya We are entering into the third of this shlokam In the morning I salute the darkness Which is without any I salute that which is beyond the darkness Which is without any form And which is of the supreme nature of illumination Like the sun The sun is referred to as the illuminator here Just like our Atman Which illumines the mind This Atman doesn't have any form And to that supreme Brahman I offer my salutations every morning Remember Morning means Whenever the mind is absolutely quiet and alert These are the two conditions That is the morning Not literally in the early morning Literally also That is the effect of the early morning Called Brahmi Muhurta Let us discuss first of all The word meaning Namami I salute every morning Remember Every dawn and dusk Shri Ramakrishna is to clap his hands And go on chanting In the sweetest voice that is possible The names of various gods and goddesses Including the most sacred rivers etc Gaya Sacred place Ganga Sacred river Gita Sacred scripture A Govinda Mama Prana Jeevana And every scripture Bhagavata Bhakta Bhagawan I hope our devotees will remember Why Shri Ramakrishna had added to his repertory Of this Bhagavata Bhakta Bhagawan One day evening He was sitting in the Radha Krishna temple A Bhagavata Pandit was expounding Bhagavatam And you have to remember Whatever Shri Ramakrishna does Whether he speaks Whether he sings Whether he listens His whole mind is completely absorbed in it That was a trait he had From the very beginning of his life So one evening He was sitting Some lights were there And then his mind was absorbed Suddenly he had a vision A ray of light was coming from the feet of Lord Krishna This event had happened When Shri Ramakrishna was sitting at the Radha Krishna temple A ray of light came from the lotus feet of Krishna Touched the Bhagavatam I am not sure whether it touched the Bhagavata Pandit And came and touched Shri Ramakrishna's heart And again went back to the feet of Shri Krishna Thereby there is a triangle is formed Shri Ramakrishna was made to understand Where there is Bhagavatam There would be a Bhakta devotee And there would be Bhagavan Where one is present The other two will be invariably present Since that time he used to In the late dawn and dusk Go on clapping his hands Bhagavatam, Bhakta, Bhagavan, Krishna, Rama We don't know how many names he had But his Advaitic guru Totapuri Maharaj was not at all able to comprehend it He was intrigued He even made fun Are you fashioning chapatis like that? Shri Ramakrishna sharply replied Rascal, I am taking God's name And you call it fashioning chapatis And do not mistake Ramakrishna's way of talking He had the highest reverence for all his gurus and scriptures So Totapuri understood There was something behind the words of Shri Ramakrishna's disciple Totapuri Maharaj understood His disciple was even greater than himself In every single way So he was waiting It took him 11 months to understand What Shri Ramakrishna had meant So why was Shri Ramakrishna doing it? So Pratarnamami Early morning I salute Salute what? That which is beyond all darkness Darkness in Vedantic terminology is called ignorance In fact these two words Light and darkness What does light do? In the light we have to have knowledge of things In darkness we do not have knowledge of things So knowledge is called light Or light is called knowledge And darkness is called ignorance Here we are not talking about ordinary ignorance Do you know such and such a person? Yes I know That is perfect knowledge But we are talking about Do you know who you are? No I do not know Ramana Maharshi always used to tell Every problem can be solved If only we know who we are It was an intriguing statement But by knowing myself Then how can there be problems? So remember when Yagnivalika instructed Janaka Maharaja And Janaka Maharaja was an apt yogya satshya Endowed with sadhana chaturthi sampathi And he understood what the guru was trying to teach him So he says that I have understood everything Not intellectually but through realization We have to infer that one Not by mere instruction So immediately Yagnivalika understood I could see my disciple is also enlightened So he gave a certificate In the form of saying You obtained fearlessness Fear or dukkha or suffering Comes from a second object So by knowing who I am I come to know there is nothing else Or as we say By having the knowledge of clay By knowing about the clay About the gold About the wood That all knowledge of objects Made out of clay or wood or gold are obtained How? Because there are not many Clay is one Gold is one Wood is one So also by knowing myself Everything is nothing but me Then what about all this world that we experience From birth to death Not in one birth But millions of births That's what he is trying to tell us Later on we will come to that Just like a person goes on seeing a snake in a rope But here the whole world That means what? If there are four different persons Looking at the same rope They may not see the same snake Some will see a stick Some will see a stream of water Some will see a garland Some may see a piece of cloth According to their past experience That we will come a little later on So I am saluting that truth That supreme reality Simply called Brahman Or in simple English language God Tamasaha param Is beyond darkness Means he is only knowledge Satyam jnanam anantam brahma Arka varnam Arka means light Sunlight So sun is called arka Arka varnam means like the sun Remember there are certain words Sun and sunlight Fire and the heating power Milk and its whiteness These are not two separate things Whenever we talk about a rose is red Redness is different Rose is different A blue lotus Lotus is different Blueness is different So a red t-shirt Redness is different Shirt is different But when we say sunlight There is no sun There is no light That means one and the same If you take away all the light from the sun There would be no sun If you take away the heating power There would be no fire If you can take away the whiteness There would be no milk But of course you can never do that It's only a manner of speaking So param That which is beyond the ignorance Arka varnam It is of the nature of light Beyond darkness Means will there be light Again that is a concept We have to destroy Oh we are aware here The room is dark completely But when we come out of the room There is light We are aware of both darkness and light But when a person knows who he is There would be no two Only advaitam There is no dvaita So he cannot even say I am light These are only words used To convey that absolute truth Which is in fact inconceivable Unthinkable And inexpressible But we have to use certain words to convey it So it is said That reality Bhagavan Brahman Is beyond the light Param And of the nature of light means Pure knowledge Satyam Jnanam Purnam We chant this one Purnam means perfect Infinite Sanatana padam Means that eternal state Eternity And what is he called In different words Purnam Sanatana padam Arttamasahaparam Arkkavarnam Purushottamakhyam Akhyam means name And that reality Is also named as Purushottam Uttama Purusha Especially We get to this 15th chapter of the Bhagavad Gita Purushottama Yogonama Panchadasho Adhyaya At the end Bhagavan Krishna clarifies What do you mean by Purushottama means Uttama Purusha There are Three truths are there One is called Kshara Another is called Akshara Esmakshara mati toham Aksharadha pichottamaha Ato lokeshmi vedecha pratitaha Purushottamaha Same word is direct Shankaracharya Takes it from here Purushottama What does it mean Kshara means That which changes All the time That means whatever is object Whatever is knowable Experiencable Whatever is known Seen But there must be somebody to see Somebody to experience Somebody to witness This again this beautiful concept Has been brought out in a most wonderful book And that is called Dhrith Drishya Viveka Discrimination between the seer and the seen So there is a sharp difference Both like opposite poles Subject and object Seer and seen Knower and known Witness and witnessed This is what is being told here Kshara means That which is always experienceable Changeable Very limited Finite That is called Kshara Then there is a confusing word It is called Akshara We use this word Akshara in Katha Upanishad Mundaka Upanishad Bhagavad Gita Every scripture practically And here also we use it So what is that Akshara? Akshara means The seer The knower The witness Sakshi Because remember These two are inevitably correlated Without the seer there is no seen Without the seen there is no seer So Akshara means That Jeevatma who experiences Earlier we have seen The waking state The dream state And the dreamless state So they are completely separate So Akshara means That consciousness Awareness Which experiences every inert thing In the form of the three states Waking Dream And dreamless That is called Akshara But they are correlated The seen and the seer And therefore Bhagavan himself clarifies I am beyond the Akshara I am known as Uttama Purusha Purusha Uttama So that is another name Akhyam means name That is the Brahman God Supreme reality Satyam Whatever name we choose And then what is it we see now The scriptures are telling About that supreme reality What is our day to day experience From morning to evening From birth to death We are going on seeing Only waking state Dream state Dreamless state Continuously We are witnessing this one Now what is the relationship Are there two Supreme reality And ephemeral reality Paramarthika satya And vyavaharika satya No sir They are not like that Then what is their relationship Like the rope and the snake This is a beautiful concept That is being brought out here Yasmin In which Brahman Idam jagat This universe Asesha asesha murtau Asesha means endless Endless endless Murti means images Forms Every form will have Its own specific name Every object will have Its own specific quality Nama Rupa And guna Name Form And quality What are these things These are the things Which separate one object From every other object In this world So for facility Of our vyavahara Phenomenal relationship And our day to day Doings in this world We have to separate things Otherwise Milk means You may bring Potassium carbonate That's not what is wanted Jagat Asesha asesha murtau How many things are there in this world Infinite things Why infinite things Simple logic Suppose there is a sun And there is an ocean And the ocean Is producing because of wind Innumerable Uncountable Number of waves In every wave There is a reflection How many waves are there now There would be Countless waves will be there But this is only For an example to make us understand But who is the real sun In our normal day to day experience There is only one sun There is a moon There are stars There are so many things are there But with regard to the supreme reality How many are there Only one And what is its nature Infinite And how many mirrors are there Infinite mirrors are there Remember There cannot be relationship between The finite And the infinite This world is also infinite How do we know Because earlier we discussed Purnam This is a beautiful Shanti Patha We whenever we study Isavasya Upanishad Or Brihadaranyika Upanishad We go on Shukla Yajurvediya Shanti Patha What do we do This so called universe Is only that infinite universe But because of our ignorance We see these two as completely different Here also There is some beautiful psychological fact So long as we see Finiteness in this world We can only think of God as finite A mind which sees finiteness here Will see finiteness there Only a mind which experiences infiniteness there Will experience infiniteness here also So this beautiful analogy is given This entire universe is compared to a snake And God is compared to the support Substratum Is the infinite Upon that infinite This infinite number of objects Which is the Which we call the Prapancha This is experienceable It is appearing to us Right in front of us That is what he is concluding Rajyam In the substratum support Called this rope Bhujangama Bhujangama means a ferocious frightening snake Iva means not real Iva means as if It is getting reflected This whole universe is a reflection In the mirror of our hearts But what is sustaining And because of which the mind is able to know That is that supreme reality That is being explained here And the same subject Again in the What we call Dakshina Murthy Sutram And again composed by Shankaracharya So this whole universe is like a huge city Imagine there is a huge mirror Not a small bathroom mirror But is maybe 100 feet tall 100 feet wide And it is at a particular angle And facing the city And then you are sitting Not looking at the city But looking at the mirror And whatever you see People are moving Trees are swaying Vehicles are moving at tremendous speed And everything after some time You will know This is the only truth Highest truth So in this analogy Our mind is the mirror The supreme reality is Bhagawan This universe is that reflection of Bhagawan And because our mind is not one But it is broken into a billion pieces Every single thought represents one single object Here is some supreme truth again This mind can entertain only one thought at a time Suppose there is a table And there are 50 objects on the table When you are looking at the pen That is one thought Looking at the paper Another thought Looking at the clip Another thought Looking at your computer Another thought Looking at the keyboard Another thought Every single object represents one single thought What did we say earlier? The mind can entertain This is a pen This is a paper This is a clip One after the other Not at the same time So that capacity of the mind is extremely limited That's why the one truth We see as infinite fold As if countless objects are there But all those objects again are nothing but pure Brahman There are no objects There is only object When you say objects It is only the reflections So a spin because of force of stratum Because of this God God outside God also is inside And he is eliminating the buddhi The mind The sense organs And that reflected consciousness Called Chidabhasa Is going out through the eyes Contacting the so-called external Even these ideas external and internal Are only within the mind We also discussed about it In the waking state We are completely convinced There is something inside us And there is something And many more things outside us But Rodapada beautifully discusses this point In his Mandukya Karikasan says Just as you go to bed You have a dream And you are sleeping on your bed Trying to sleep Suddenly a huge elephant enters into your room Now you are startled for two reasons Before you saw the elephant Where was the elephant? Outside your room And after some time what happened? It broke the door with one blow of its trunk And entered into your room Remember this is not possible in actuality Because a huge elephant cannot come into your room Especially when the rooms are like matchboxes Especially you are on the 27th floor How the elephant flies and comes into your room Small room Enters even sometimes through the What is called ventilator God alone knows how it is possible But you feel Oh my God It's going to kill me This external and internal How did it enter into my room? That very word into my room means There is something outside the room So there is an outside There is a definite inside Definite outside But as soon as the dream is broken And you Oh where from this room has come? Inside the mind Where from the elephant has come? From inside the mind So this is a concept External, internal It has no reality That's why this difficult concept has been expounded Like giving the comparison analogy of space Space inside the small pot Outside the small pot Ghatakasha and Mahakasha So it's telling just as we all mistake Because of darkness, semi-darkness That's a beautiful analogy Because we are able to perceive this world Only because we are not in dense darkness But in semi-darkness We don't know who we are And we also are not completely unconscious But in this semi-conscious state Which is called comparable to semi-light We perceive that Brahman We perceive experience Nothing but that Brahman And that Brahman appears As if it is this visible, experienceable universe for all of us How long? Until we get out of that concept Once we know who we are Only one thing happens Not who we are Only I am Even that concept I am Totally disappears Because remember when we say I am It is only from the standpoint of the mind Where there is no mind Where there is no body There is no experience possible That's why not to speak of Nirvikalpa Samadhi Even in our everyday deep sleep When we go We don't say inside outside We don't say we are seeing this universe We don't say anything We don't even say I am In waking state I am In dream state I am But in deep sleep state We do not say I am I do not say I am But don't say I do not exist Because as soon as we wake up And that is a state of ignorance And also profound ignorance That's why it is we are called Prajna The word Prajna means Deeply ignorant Because of absence of body and mind So the sleepers Another in Sanskrit Vedantic terminology The word sleeper is equivalent to Prajna But the universal concept of Prajna is called So we are all part of Ishwara In that state What state? In the state of deep sleep That's why we are called Prajna Means we are aware something is there There I am that is absent And I am springs forth As soon as we wake up Also in the dream state That's what is being told In the morning I salute the darkness The that which is beyond the darkness Which is without any form And which is of the supreme nature Illumination like the sun So that is our Atman Which illumines the mind The Atman doesn't have any form And to that supreme Brahman I offer my morning salutations Tamasaha Darkness signifies formlessness This is another concept We have to understand What does darkness mean? Suppose you are seeing it A room is there full of objects There is light You see many things And then suddenly the light goes off Completely dark, pitch dark What do you see? Nothing Darkness means there is no object Why is there no object? Because there is no light And so when there is no object There is no distinction This is this object The other one is the separate object This is called formlessness Is another type of darkness So we are all groveling in that darkness Ignorance Formless ignorance And if we are having formful ignorance It is called waking state, dream state Formless ignorance is called Deep sleep, Sushupti state And that is why ignorance is bliss Because there is only one form What is that form? That form is called deep ignorance That is experience of the individual self Without any interruption Interestingly the Maya has two powers Avarana Shakti and Vikshepa Shakti During waking and dream states During the waking state Both will work Avarana and Vikshepa During the dream state There will be less of Avarana More of Vikshepa Shakti Why? Because it is the remembrance Of things experienced in the waking state But when we come into the deep sleep state There is only one power And that is called Avarana Complete covering of darkness That's why we are called Prajnaha No Vikshepa Shakti Only Avarana Shakti That means we don't have experience of the world Either waking or dream But we have experience of ignorance Pure ignorance That's why as soon as we get up What do we say? I slept well Because I was very happy Why? Because there is no second object How? Because fear is produced from a second object This is a very interesting concept again Self is second Anything second So it may create a desire I want it or I don't want it Both produce only suffering I want something I will not get it I want something I get it Even when I get it It will not last long time This is the Parama Sathya You like sweet Get some sweets You'll be tired of sweets If sweets are produced all the time There is a limit in time In space When we can enjoy it So that is what is being said here Tamasaha Param Arkavarnam And what happens in ignorance There is many foldness So Dviti Advai Bhayam Bhavati Bhayam means suffering And this suffering is divided into three fold That's why we utter Shanti Mantra thrice Om Shanti Shanti Shanti Why? Because we all suffer Every living creature suffers from three fold misery Adhyatmika Adhibhautika and Adhidaivika So that is what said Now we'll close this third verse Some quotations Remember when Swami Vivekananda attended the Parliament of Religions During one of his later talks Not on the first day He initiated thousands of people And more came after hearing from those people who came first And he was like a midday sun Everybody faded away That's why the managers They had to keep Swami Vivekananda's speech to the very end Just to keep the audience Just remember if Swami Vivekananda was to give a speech in the morning Then people will come early Hear him And then get out Let us not forget He was one of the Saptarshis Maybe he was the person in ancient times Who realized that truth And uttered it in that great mantra Shunvantu Vishwe Amrutasya Putraaha Aaye Dhamaani Divyaani Tasthu Vedaha Metam Purusham Mahantam Aditya Varnam Tamasaha Parasthaat Tameva Viditva Atimrutyu Meti Nanya Pantha Vidyate Ayanaya Same Sanskrit mantra Remember English also can be used as mantras What is the definition of mantra? That which saves a person by repetition Mananath Deep thinking Prayate That which saves one who is repeating Who is thinking deeply That is called mantra For example Jesus mantra is there Lord Jesus Christ have mercy on me a sinner This is the English mantra Equal into Sanskrit mantra It is not the language It is the meaning Swami Vivekananda Thunders Hear ye children of immortality All those that reside in this plane And all those that reside in the heavens above I have found the secret I have found him Who is beyond all darkness Through his mercy alone We cross this ocean of life Through God's mercy alone We cross this ocean of life Children of immortal bliss What a sweet What a hopeful name Allow me to call you brethren By that sweet name Heirs of immortal bliss Ye The Hindu refuses to call you sinners Ye are the children of God Sharers of immortal bliss Holy and perfect beings Ye divinities honor Sinners It is a sin to call a man so It is a standing label on human nature Come up O Lions And shake up the delusion That you are sheep Your souls immortal Spirits free Blessed and eternal Ye are not matter Ye are not bodies Matter is your servant Not you the servant of matter Tell each and all that infinite power Resides within them That they are sharers of immortal bliss This is what is being expressed In these three verses We will conclude it in our next class.
Oṃ jananīm sāradām devīm rāmakṛṣṇam jagadgurum |
Pādapadme tayoḥ śritvā praṇamāmi muhurmuhuhu ||
May Sri Ramakrishna Holy Mother And Swami Vivekananda Bless us all with Bhakti