Sarva Mangala Lecture 03 on 27-October-2019

Full Transcript (Corrected)

ॐ

Oṃ Jananīm Sāradām Devīm Rāmakṛṣṇam Jagadgurum |

Pādapadme Tayoḥ Śritvā Praṇamāmi Muhurmuhuhu ||

We are going to discuss the second verse of the Sarvamaṅgala Stotram.

Sṛṣhṭi Sthiti Vināśanaṁ Śakti Bhūte Sanātani  |

Guṇāśraye Guṇamayi Nārāyaṇi Namo ‘stu Te  ||2||

This verse is also related to the first verse of Prakṛtiṁ Paramām Abhayāṁ Varadāṁ. Swami Abhedānandaji embodied the meaning of this verse in his own way. Whenever we observe any object in this world, it implies that it must have a cause. And who is the cause of the entire universe? We usually call it “Mother” or Śhakti. Without Śhakti, there would be no creation, no preservation, and no destruction. Śhakti is what Sri Ramakrishna referred to as Brahma-yoni. The female aspect is called Śhakti, while the male aspect is called knowledge. Knowledge, by itself, can never become useful without the aid of Śhakti. That is why, in the very first verse of the Saundarya-Laharī, Śaṅkarāchārya says:

Śivaḥ Śaktyā Yukto Yadi Bhavati Śaktaḥ Prabhavitum  |

Na Cedevam Devo Na Khalu Kuśalaḥ Spanditumapi  ||

If Śhakti is not associated with Śhiva, Śhiva will be unable to do anything. In humorous terms, it is said that Śhiva becomes Śhava (a corpse) without Śhivā. The male aspect is called Śhiva, while the female aspect is called Śhivā. This reflects the idea of the motherliness of Śhakti. Whenever we observe any object in this world, that object is an effect. Every effect must have a cause.

In this world, when we analyze any particular object, even an inert object must have a cause. For example, let us take a wooden chair. Is it a cause, or is it an effect? It is an effect. Thus, every object is an effect, and every effect must have a cause. Usually, three causes are posited. What are they? The first cause is called the material cause - the material out of which the object is formed. The second is called the intelligent cause - because without conceiving what the object should be, it is impossible for it to come into being. The third is called the instrumental cause - there must be an instrument to shape it. Thus, every object in this world must have these three causes: material, intelligent, and instrumental. I cited the example of a chair. Now, let us take a natural example, like a mountain. If we perceive a mountain, it must be an effect. If it is an effect, it must also have a cause. Is any mountain eternal? Did the Himalayas exist billions of years ago? No. Were there rivers billions of years ago? Were there forests? No. So, though they did not exist then, they must have a cause. What are these causes? Some natural forces. How do mountains form? The entire Earth is divided into tectonic plates. When two plates come too close, whatever is in between gets squeezed out—like toothpaste being pressed out of a tube. This is how mountains are still growing today. Just as mountains have a birth, they also have growth. Where there is birth and growth, there is change. Then, as they age, they eventually erode and die.

Take a desert, for instance. In the beginning, there were no natural deserts; all deserts were man-made. That is why it is said, “A place is a city for a thousand years and a desert for a thousand years.” Not literally a thousand years—more like a million years or so. Hence, everything in this universe must have the three causes. This is where Vedānta steps in and asserts that an effect must have not only a material cause but also an intelligent cause. Who is the intelligent cause of the mountains, rivers, and so on? Only God. That is what we call Brahma-yoni. Now, let us consider another angle. In the case of a chair, a carpenter is required to make it. The carpenter is the intelligent cause. The wood is the material cause. To shape the chair, the carpenter must also use certain tools—such as a hammer, saw, planer, screwdriver, etc. These tools constitute the instrumental cause. At one time, human beings were thought to be the only tool-makers in the world. However, we now know that even ants make tools designing them perfectly for their survival. Ultimately, all living beings create tools for one purpose: survival. This is a profound idea. When we consider the whole world as a single entity, it too becomes an object. Since every object is an effect, it must have three causes. Before the world was created, it did not exist. To bring it into existence, there must have been an intelligent cause, a material cause, and an instrumental cause. Who is that? Only God. However, unlike in the case of a carpenter—where the carpenter, the wood, and the tools are distinct entities—in the case of God, there can be no such distinction. He is three in one and one in three. That is why He is called Abhinna-Nimitta-Upādāna-Kāraṇa. This term is used in Vedānta to describe Brahman as the non-different (abhinna) material (upādāna) and efficient (nimitta) cause (kāraṇa) of the universe, meaning that Brahman is both the creator and the substance of creation.

Thus, God is a combination of all three causes: material, intelligent, and instrumental. That is what is being conveyed. Whatever we find in this world as an effect undergoes a process - it has a birth, exists in a particular form for a certain period, and then dissolves back into its material cause. Here is an important point we have discussed many times: whatever we see here has been born. But birth does not mean something entirely new has come into existence. Rather, what was in an unmanifested state becomes manifest, remains manifest for some time, and then returns to an unmanifested state again. This aligns with what scientists have discovered - matter cannot be created or destroyed; it can only be transformed. When energy transforms, it becomes matter. This is a profound idea to contemplate. Sṛṣṭi means the unmanifest becoming manifest. Sthiti refers to the maintenance of this manifestation. However, maintenance does not imply a static state—it means continuous change. Maintenance is always change. Consider maintaining a house: at first, it is clean, then it becomes dirty, and after some time, we clean it again. The cycle repeats. The absence of dirt is one state, the presence of dirt is another, and cleaning restores the previous state. Everything undergoes continuous transformation. Eventually, a time will come when it must return to its unmanifested state. Here is an important point: when we speak of the unmanifested state, we must understand that the ultimate cause of everything in this world is one. For example, the unmanifested state of a human being is the seed - the male seed and the female seed. So, we can say that a human being is the cause of another human being. Similarly, a male and female dog are the cause of puppies. At this level, the causes of different species appear distinct. But if we trace back further, what was a dog before? What was a human being before? What was a plant before? Ultimately, everything converges into a single common cause. Imagine an inverted triangle—this forms the basis of a very interesting concept.

Consider a triangle. Just for your information, when worshipping a male deity, we use Yantras - mystical diagrams used in Tāntrik traditions for meditation, ritual worship, and invoking divine energies. When we draw a triangle in this context, we observe that one point is at the top, with two points descending and uniting below. However, when worshipping a female deity, the triangle is inverted - the topmost point of the male triangle becomes the bottom, and the shape expands downward. What is the symbolism of this? In a regular (upright) triangle associated with a male deity, the topmost point represents the Bīja (seed). From this Bīja, the universe manifests into millions, billions, and infinite varieties. This expansion is symbolized by the upright triangle. But when we analyze creation and trace it back to its source, we move in the opposite direction - asking, “What is the cause of this? And what is the cause of that?” This leads to the inverted triangle, as seen in the Yantra for a female deity. The process of manifestation ultimately converges into a single point of singularity, which is called Bindu in Tāntrik language. Bindu represents the point of origin, the seed of creation, and the concentrated essence of divine energy. It is often depicted as a dot in Yantras and symbolizes the union of Śhiva and Śhakti. That is why most Chakras - or any mystical diagrams are composed of three or four primary geometric forms: triangles, squares, and circles. Almost all (99%) of them follow this pattern, each carrying a deep symbolic meaning. Those initiated into Tāntrik lore understand and implement Yantras accordingly. Now, you can understand Sṛṣhṭi (creation), Sthiti (preservation), and Vināśha (dissolution). All three originate from a single source - a single point, then expand into multiplicity and manifestation. After some time, they return to the source. This cyclical process is what is indicated here: Sṛṣhṭi, Sthiti, Vināśhanaṁ. So, do not focus only on Vināśha (dissolution). The cycle of Sṛṣhṭi, Sthiti, and Vināśha is an ongoing, continuous process. Why should we contemplate this? Why not treat Sṛṣhṭi, Sthiti, and Vināśha as a one-time event? Because if we see it as a linear process, a fear arises -“Oh, Vināśha means I am going to die.” But no, you are not going to die. You will return again in a different form.

That is what Bhagavad Gita says:

Avyaktādīni Bhūtāni Vyakta-Madhyāni Bhārata  |

Avyakta-Nidhanānyeva Tatra Kā Paridevanā  ||

- Bhagavad Gītā (2-28)

Every being in this world was, in the beginning, in a state of non-manifestation—Vyakta-Madhyāni. After some time, they become manifested, meaning they become objects of our experience. Then, after some time again, they return to an unmanifested state. This is a continuous process. However, there is no absolute destruction, nor is there a completely new creation. That is why Sṛṣhṭi is said to be Anādi - beginningless. Beginningless means eternal, and eternity can belong only to one being, which is called God. When God is perceived as inactive, He is called Brahman. When Brahman is perceived as active, it is called Śhakti.

Mother Kālī represents Mahākāla. She is Brahman. At the same time, She also represents Śhakti. This is why Mother Kālī is depicted with four hands: one hand represents Abhaya (protection), another represents Vara (blessing), another represents Laya (dissolution), and another represents Sṛṣhṭi (creation). These symbolize Sṛṣhṭi (creation), Sthiti (preservation), and Laya (dissolution)—a continuous cycle that goes on indefinitely. Now, a small doubt may arise: if this cycle is ongoing, then what about spiritual liberation? Suppose a person engages in deep spiritual practice and ultimately attains complete release -Jīvanmukti. Will he come back again? If this process is eternal, how do we know we will not return? This question is answered in two ways. Only those who lack true knowledge will return. It is like a person who goes to sleep and wakes up again in the same state. However, just as when a person dies, they are never seen again in exactly the same form, similarly, the return is never identical. If Sṛṣhṭi, Sthiti, and Laya were absolutely real, it would give rise to a fear. But what if this process is like a movie? In cinema, an actor like N.T. Rama Rao has died multiple times on screen, yet he continues to exist. In the same way, we have been born billions of times and have died billions of times. Then what is Mukti? Prakṛti (nature) constantly changes its form, but Ātman, our true Self remains unchanged. This is the ultimate truth. That is why two answers are given to this question. This is a fact of life. That is why there are two answers.

The first answer is according to Dvaita: Sṛṣhṭi, Sthiti, and Laya are all real, and Mukti is also real. Once someone attains Mukti, they do not return. Advaita Vedānta, on the other hand, asserts that Sṛṣhṭi never actually happened - it is only Brahman appearing within the mind. Therefore, Sādhana is a Bhrama (Bhrama meaning illusion, delusion, confusion, mistaken perception, or ignorance that leads to misidentification of the self). In this view, Siddhi is a Bhrama, bondage is a Bhrama, and even liberation is a Bhrama. However, one should not merely accept this intellectually because we do not directly perceive this truth. What we do know is that we feel bound. How do we know this? What is the proof? The very fact that you are attending my Gītā class is proof that you believe you are bound.

Question from the Audience: Where does Jīvanmuktas go?

Answer: Your question is redundant. If you understand that a Jīvanmukta was never born, then where is the question of him going anywhere? Do you see what I mean? If you truly accept that statement, you cannot say he was ever born. Only that which is born can go away. It is like mistaking a rope for a snake in the dark. When a light is brought in, the snake disappears. But did the snake merge with the rope? No, because it was never there in the first place. Actually, the real question is: Can the unmanifested problem remain unmanifested? But why call it a problem at all? The word "problem" is misplaced here. Anything unmanifested exists only in relation to the manifested. If you say "black," it is only meaningful in contrast to "white." If you say "manifested," then you must have the concept of "unmanifested." Likewise, if you conceive of the unmanifested, then the manifested also exists for you. According to Advaita, nobody is ever born. It is like a dream. Every night, in your dream, you experience people coming and doing various things. But upon waking, what do you realize? That nothing actually happened—you were simply lying in bed, asleep. This is the Advaitic perspective. But for us, at this moment, it remains theoretical. Let us not dwell on it too much, because we are still bound and seeking liberation. If we sincerely strive, by God's grace, we will attain complete liberation. Keep that in mind. Now, let us return to the discussion. Sṛṣhṭi, Sthiti, and Vināśha are happening continuously, every millisecond. Do not think of this process only in terms of human beings. It applies to bacteria, viruses, the cells in our body, everything. It is an unceasing cycle. Ananta-Koṭi-Brahmāṇḍa means that Ananta-Koṭi Sṛṣhṭi, Ananta-Koṭi Sthiti, and Ananta-Koṭi Laya is going on and on. And it will go on because whatever is Anādi (beginningless), it must also be Ananta (endless).

I hope you are able to follow this concept. Let me give you an example. Once, Sri Ramakrishna was walking along the banks of the Gaṅgā when he suddenly saw an extraordinarily beautiful woman emerge from the river. As he observed, it was as if all the beauty in the world had been concentrated and embodied in her form. All of this happened in the blink of an eye. In an instant, he saw her with a child, the child growing rapidly before his eyes, like the accelerated time-lapse sequences in cinema, where a tiny seed sprouts and becomes a towering tree within moments. The woman gave birth to the most exquisite child, embodying all loveliness and sweetness. She played with the child, nursed it, and became the very essence of motherhood, not merely by giving birth but by pouring her entire being into the child with boundless love and care. Then, in the next moment, she took on a ferocious form and suddenly, she took the very child she had nurtured and placed it into her mouth. Just as Arjuna saw in the Vishvarūpa Darśhana Yoga of the Bhagavad Gītā (Chapter 11), where Bhīṣhma, Droṇa, and countless warriors were being devoured by the cosmic form of the Lord.

Lelihyase Grasamānaḥ Samantāl

Lokān Samagrān Vadanair Jvaladbhiḥ

Tejobhir Āpūrya Jagat Samagraṁ

Bhāsas Tavogrāḥ Pratapanti Viṣhṇo           

- Bhagavad Gītā (11-30)

She continued chewing, swallowed the child, and slowly re-entered the Gaṅgā, disappearing into its depths. What was this vision about? Sṛṣṭi, Sthiti, and Laya - creation, preservation, and dissolution. If taken literally, such an event would seem shocking and painful. But what did Sri Ramakrishna do? He remained undisturbed, for he understood the deeper truth. The child had emerged from the Mother, and in time, the child returned to the Mother. This is an eternal process, unfolding endlessly. This is the meaning of Sṛṣṭi Sthiti Vināśanam Śhakti Bhūte. Without Śhakti, nothing is possible. This universal, all-encompassing Śhakti is the Divine Mother herself. That is why Sri Ramakrishna’s teachings are so profound.

There are only two realities in life: Brahman and Śhakti. But why is this so? Actually, they are not two realities. When we have a mind, we perceive Brahman as Shakti and when we don't have a mind, we ourselves know that we are Brahman. So these are not two different realities but one reality appearing as two or reflecting as two in our mind. This is the most marvellous thing we have to understand. Śhakti Bhūte Sanātani Guṇāśhraye Guṇamayī Nārāyaṇi Namostute.  Sanātani and how does she do it? Guṇāśhraye - She is the repository, the foundation, the platform, of the three Gunas. What is the Divine Mother? Three Gunas. What are the Gunas? Sattva, Rajas and Tamas. When we are talking about Guṇas, we are talking about two ideas. We have to keep that in mind. What are the two ideas? Sattva, Rajas and Tamas are the Mūlakāraṇa the "root cause" or "fundamental cause" or the foundational cause. But when we are talking casually and say things such as: “This is sweet, this is beautiful, this is ugly, this person is a very Dhārmic person, this person is Adhārmic, this person is strong, this person is weak, this person is intelligent, this person is very dull. Any number of these manifestations – who do they belonging to? A combination of this Sattva, Rajas and Tamas. These two ideas: the Mūla-Guṇas and the manifested Guṇas. The foundational Guṇas are called Sattva, Rajas and Tamas. And the manifested qualities are called all our other qualities. Good and bad both. Quality doesn't mean only good qualities. It includes both good and bad. Everything that we experience in this world, that is the one. So how does it work here? Guṇāśhraye - She manifests as infinite varieties of beings. And every being is a manifestation of Guṇā. Then Guṇamayī - She is not only Guṇa- āśhraya - Āśhraya means the original material from which everything else comes. Guṇamayī   And She is also, Herself Triguṇamayī. You can't even contemplate, the Divine Mother or, Saguna Brahma. That is why is it called? Sa-Guṇa Brahma which means it is along with Guṇas. Here Saguṇa Brahma means what? Both.

The Mūlakāraṇa - Strī and also the manifested qualities of the Mūlakāraṇa - Sattva, Rajas and Tamas. What are the manifested causes? Sṛṣṭi, Sthiti and Laya. Sṛṣṭi Sthiti Vināśanaṁ Śhakti Bhūte Sanātani Guṇāśhraye Guṇamayī Nārāyaṇi Namostute.  Sanātani means, the ancient one. Ancient doesn't mean old. Ancient means eternal. There is one word - Purāṇa as in Bhāgavata Purāṇa.  What is the meaning of Purana? Purā'pi Navā. It means "Ancient, yet ever new." Even though it is old it is still new. Why? How can we say that something old is new? I will give two examples. Food such as rice. Since how long have you been eating rice? Ever since you were born? No. Before you were born also you have been consuming rice. You were born out of what? Only this. You understand now this beautiful concept. Purā. But today, If I don't eat rice, what happens? You die. The same rice (food) - same means not that 50 years old rice. What it means is now the same rice in a new form, I have to go on eating. You are what you eat. So, if you are eating, rice or Idli and Dosa, what would you become? Idli Dosa? And that is why, when a tiger etc., Look at 5-6 of us, they will look, which is Masala Dosa, which is tasteless steamed Idlis suitable for convalescent people. Yes. This is the manifestation of the Prakṛti. That is why it is called Purāṇa. This is the ordinary meaning. But Purāṇa such as Bhāgavata Purāṇa etc., are ancient eternal Vedic truths put in the form of stories or illustrations for ordinary people. That is called Purāṇa. Anybody who requires spiritual food, 50 billion years ago if somebody required spiritual food  – the Purāṇa provides. Now do we require the same food or different food? Are we going to go to a different God or same God? Therefore, we need the same truth. Truth never changes.  That is why Purāṇa is valuable for all times. That is the beauty.

But in which way you can change your practice? That is why it is said “Eternal values for a changing society”. For example, when we are children, the spiritual practice should be in one particular format. We go to the shrine room, and we sit along with parents and at the end we are looking at all the time at Prasādam - we are meditating upon Prasādam. And that is the appropriate thing to do for us as children. But if an adult also is going on looking at Prasādam that is not a very good thing. And that is why in temples when Anna Bhog (food offering to God) Prasādam is given, the temple shrine doors are closed. Have you noticed? In Belur Math and other places they completely close the shrine doors. It is a very interesting fact. Why do they close? Because this is for the benefit of Moustached children. Because when they see such first-class food, naturally temptation comes.  Now another doubt may come. You may not know it. I am creating the doubt. The pujari is there. He is seeing the food offered. That is why in Belur Math you know what they do? Since the Pūjārī has to work very hard whatever is offered to Thakur, an abundant quantity is given to the Pūjārī so that he will not feel tempted. Supposing after offering it is taken away for the senior citizens and not to the Pūjārī what he will do? He has a choice. Before offering the food itself, he will take his portion. Or after offering before anybody can take it away, he will keep aside his own portion. It is a very psychological treatment. That's why Pūjārīs have to be well fed. Then they will become really Pūjārīs. Real pujari, Pūja-arī (arī means enemy – one who is an enemy of Pūjas). Most Pūjārīs instead of devoting themselves to God, they will be devoting themselves to rich people who construct the temples and employ Pūjārīs. They don't pay adequately. Naturally, he also is a human being. He goes on looking at the devotees to see “how much can I squeeze from these devotees?” If you want proof of what I am talking about, you attend any temple and every time you visit you offer one thousand rupees and put it in the Ārātī plate. And after two-three times he will look at you and then he is fixated and thinks “this is a very good milch cow”. And next time when you visit, you will be the first one to receive the Ārātī and then best Prasādam and even best garland also will be given to you.  Hence we should not criticize them. Because actually, it is we who are at fault. We have created them. We have not looked after them. That is the problem we are facing.

Anyway, coming back to the hymn, Sṛṣṭi Sthiti Vināśanaṁ Śhakti Bhūte Sanātani Guṇāśhraye Guṇamayī Nārāyaṇi Namostute. Sanātani means the ancient one. Guṇāśhraye Guṇamayī Nārāyaṇi Namostute. This stuti occurs in Markandeya Purāṇa. This is supposed to be extolling the greatness of Devī. Devī means Kālī, Pārvatī, Durgā, etc. But here you notice, Nārāyaṇi. Nārāyaṇi belongs to Vaiṣhṇava Sampradāya or Śhākta Sampradāya?  Then they don't have the precedence. She is called Kaumārī. She is called Nārāyaṇi. She is called Durgā. She is called Chaṇḍikā or any number of things. In the third chapter, Śhumbha-Niśhumbha Yuddha, Śhumbha accuses Mother as - “Yāti Māninī”, he says to the Mother - you are shameless one. Why are you calling me names? I am one fighting with you and you are fighting with the help of all these Śhaktis. Then She says “O foolish fellow, there are no different Goddesses other than me. Look, and they all merged in her. Previously, they were manifesting outside her. Now, all of them are manifesting from within her. You fellow! she said – wait, Madhu Yāvat Pibāmyahaṃ - until I take one glass or one or two glasses of the elixir, then I will get tremendous strength. As soon as she took it, She went and simply finished the fellow. This word Nārāyaṇi comes in all the three verses. Not only that, at the end, how many times do we sing? Four times. Jaya Nārāyaṇi. Victory to Nārāyaṇi.

Now we come to the third verse:

Śharaṇāgata Dīnārta Paritrāṇa Parāyaṇe  |

Sarvasyārti Hare Devi Nārāyaṇi Namo'stu Te  ||3||

Śharaṇa āgata Dīna ārta. People are categorized into two categories. But according to Bhagavad Gita, there are four categories. However, we always start with Dīnā which means a person who is helpless. That's why we sing - Tasmāt tvam-eva śaraṇam, mama dīna-bandho. Śharaṇāgata - Ultimately, after we exhaust all the energy, intelligence that we have, we find we cannot solve even the simplest problem in this world. But until we do that, it is not possible for us to surrender ourselves to God. After trying all these things, we know that there is no other go, there is no other choice. Like Gajendra Mokṣha (Gajendra Mokṣa is one of the most famous stories in the Bhāgavata Purāṇa (Canto 8, Chapter 3). It describes how Gajendra, the king of elephants, was freed from suffering and attained liberation (mokṣa) by the grace of Bhagavān Viṣhṇu).  What did he do initially? He fought with all his strength. But ultimately, he had to give way. Then he said – “Oh Nārāyaṇa, please come and help me. And then Nārāyaṇa comes. Was he not calling Nārāyaṇa earlier? He was calling Nārāyaṇa. But Nārāyaṇa was not coming because, like the saint who was walking, and then he unconsciously trod upon the washed cloths of the dhobi put our for drying. Then the washerman got angry and they took up sticks to beat him up. Suddenly the devotee came to his senses and he also took up some brick to defend himself. Narayana was about to come and save him. Then he saw his devotee took up a brick and he said - if you are capable of protecting yourself, where is the need for me to come? And he went back smiling. So long as we think, even in the depths of our unconscious that we are able to do something ourselves, Śharaṇāgati will not come. So, in the end, when all Puruṣha prayatna - self effort fails, then dawns the helplessness. Such a person is called Dīna. And he is also called ārta. What do they do? Śharaṇāgata. They take refuge ultimately in God. How does Mother respond? Will She say “Hmm, you fellow, I was waiting for you to call upon me. You never called upon me. And now at last because you are helpless, you are calling upon me so I will not come!” No! She is ever ready to hear the call of Her children, whatever be the condition, happy, unhappy, proud, not proud. Everyone is her children.

Ravanasura was her child. Hiranyakashipu, Hiranyaksha, Kamsa, who? And all these demons Madhu and Kaitaba, Mahishasura, Shumba and Nishumba, who are they? Mother's children only. So, she cannot abandon them in the end. That is what Holy Mother said even to whom we call bad monks. You know that story? Holy Mother initiated one Sanyasi. And he was living in Udbhodan (Mother’s House) along with Mother. One day Sarath Maharaj came and said – “Mother, you please tell this child of yours (means that initiated Sanyasi) to please listen to me or at least obey Swami Brahmananda, who was the president of the whole order. Mother laughed and said, “my son, I am his Guru and he doesn't even listen to me, not to speak of Swami Brahmananda and you. I told him many times but he is not listening”. And that Sadhu was staying, nobody could do anything. You know, their policy was not to throw them out. After all, he was Mother's child. And Mother can never say, get out. Mother never said one word to him. She didn’t say – “you are not leading an obedient life, you go away”. Not a single word. And then Mother used to watch, that was her habit, to watch how the children are taking food. With thousand eyes, she was watching which child likes which particular type of food. And she will instruct the server, to that child, you give that one more. To the other child, you give the other one which he liked very much. Even without being told. She could never say, get out. How can the Divine Mother make anybody get out? Where will they go? Wherever they go, they will be in Her only. So, one day the monk came of his own accord and he bid goodbye to Mother. Then Mother was looking with such sad eyes, tears were coming. What did She say? You all know what She said - “My child, do not forget that you have a Mother. I am always behind you. Be fearless. Whether you are in the order or outside the order, I am not going to abandon you. Even if the whole world abandons you, I cannot abandon you”.  With that assurance, even though he was not in a listening mood, he made Praṇāms and went away.

Śharaṇāgata Dīnārta Paritrāṇa Parāyaṇe - Parāyaṇa – this word Parāyaṇa is a most powerful word. Parāyaṇa means “this is the only goal of my life”. What is it? Paritrāṇa. Paritrāṇa means to save, to protect, to support, to help, to make people more knowledgeable, healthy, wealthy, etc. Śharaṇāgata. But they have to take her help by completely relying upon her. That act of completely relying upon Her and not relying upon anything else is called Śharaṇāgati. Rāmānujācārya was a teacher of this Paritrāṇa Parāyaṇa or Śharaṇāgati. That is called Prapanna. This is a very special part of Vaiṣṇavīsm. What is Prapanna? There are so many people capable of doing Japa, Tapa, meditation, pilgrimage, etc. But ultimately there are some people who say - we are not learned, we don't know what is sadhana, but we just depend upon you. This is called Prapanna Mārga. And Rāmānujācārya was one of the greatest. He embodied the conditions to be fulfilled and I think we discussed about it. Six qualities or six conditions have to be fulfilled. What is the first condition? 1) Anukūlasya Saṅkalpaḥ  2) Pratikūlasya Varjanam 3) Rakṣisyasi Iti Viśvāsaḥ  4) Goptrtva Varanam  5) Ātmanikṣepa and lastly 6) Kārpaṇye  - Iti Śadvidhā Śaraṇāgatiḥ

I have already discussed about this in detail. Go back to that talk and revise. I am not going to discuss in detail again. What is the first thing? I take a vow that I will do only what pleases the Lord. This is called Anukūlasya Saṅkalpaḥ. Bhagavad-kṛpā-anukūlasya kāryāṇyeva mayā kartavyam which means - I have no other duty excepting to do those things by doing which I am going to please you. Whether world is pleased or not, you are going to be pleased. What does that mean? That means, O Lord, whatever you asked me to do I shall follow that only. What did the Lord ask me to do? His teachings of Shastras, teaching of the Gospel, teaching of Swami Vivekananda, Holy Mother, etc.  What is Holy Mother's teaching? - “Do not find fault with others. Find your own faults. No one is a stranger and make the whole world your own”. If we don't follow these things then we are not devotees of the Divine Mother. We are followers of the devil.  

Pratikūlasya Varjanam - similarly, I will never do consciously whatever displeases you. That is Pratikūlasya. Then only comes that understanding that there is no one in this world who can help me. That is the meaning of Nirjana. Jana means people. Nirjana means nobody in this world can really do anything. We are under the delusion that my wife does, my husband does, my father does, my children does etc. That is not true. They could probably provide you a little bit of food etc. But they can't digest for you. They can't sleep for you. They can't suffer for your disease. Everything has to be done by ourselves. They are not born with you. They can't also die with you. This is the simple truth. And to realize this fact you don't need scriptures. We know it by day-to-day experience. Anubhava (experience) is more than enough. So, only the Lord can help me. That ultimate faith only in the Lord as the last resort is called third characteristic Rakṣisyasi Iti Viśvāsaḥ of Śharaṇāgati. Then if that is fulfilled, what is the next? Goptrtva Varanam – this means to feel “I don't want anybody else, I only want God”. Then the next one is Ātmanikṣepa which means - to transfer all your responsibilities to God. Place all your responsibilities at His feet and say, O Lord, I belong to You. The whole world belongs to You and You look after it. And what is the last characteristic? Kārpaṇye - means humility.  You realize that “all these five characteristics have been fulfilled by me only because of God’s grace, or else I would never have been able to even understand the matter”.

And when we fulfil all these six qualities it is Paritrāṇa Parāyaṇe. The Divine Mother will come to our rescue. Sarvasyārti Hare Devi Nārāyaṇi   - Sarvasya means everybody is Her child. Therefore, Sarvasya Ārti. Ārti means distress. It is not Ārātī that we do at seven o'clock in the evening. Some people pronounce what we call Ārātī as Ārti. That is a wrong pronunciation. Ārātī means vesper service. Ārti means distress. Sarvasya Ārti Hare Devi. You alone and nobody else can take away my Ārti. This Ārti or distress has four steps. Every Ārti in this world, and everbody’s Ārti even mosquitoe’s Ārti or anybody else’s has four steps and each step is a progress towards the Mother. What is the first one? Ārta - Man or any creature in distress. What is the second? Arthārthī - I am not in distress but I have unfulfilled desires. This is called Arthārthī. After sometime we find nissāraḥ - the worthlessness of anything but I am longing for a stable platform upon which I can really rest. Then comes the inquiry. Jigñāsa - What is it that can give me whatever I am seeking? Jigñāsa - a deep unquenchable desire to know what is truth and how to attain that truth is called Jigñāsa. And the last Ārti is Jñānī. Who can give the Jñāna? Because only Jñānī can give Jñāna. Who can give money? Only a person who has got money. Who can give happiness? Only a person who is happy. Who can give peace? Only a person who has got peace. Therefore, the Divine Mother alone can fulfil the Ārti of everybody. She is already doing it whether we acknowledge it or not.

That is what Swami Akhandanandaji, (whose teaching I posted yesterday or today I don't remember), that in the form of the sun and moon, He provides the Āhāra (food) for you externally. Okay you may eat this or drink this but who is going to convert it into useful things? Only God. God from outside manifests in the form of the sun and the moon. God inside transforms this whatever is ingested or eaten in the form of energy through Jaṭharāgni (the digestive fire in which governs digestion, metabolism, and the assimilation of food).  Jaṭharāgni is called Vaiśhvānara Agni.

Ahaṁ Vaiśvānaro Bhūtvā Prāṇināṁ Deham Āśritaḥ

Prāṇāpāna-Samāyuktaḥ Pacāmy Annaṁ Caturvidham

                                                                      - Bhagavad Gītā (15-14)

Meaning: "I, having become the Vaiśhvānara fire, abide in the bodies of living beings. Being associated with prāṇa and apāna, I digest the four kinds of food." Here, Śrī Kṛṣṇa explains that He manifests as Vaiśvānara Agni, the digestive fire that sustains all beings.

Then, at the end of the three verses, “Jaya Nārāyaṇi Namo'stu Te” is chanted four times.  I don't know why it is repeated four times. Everything is to be uttered thrice but in case we make some unconscious mistake, a fourth time is added I suppose. It doesn't matter. Or some people interpret it four times to address each goal - Jaya Nārāyaṇi give me Dharma. Jaya Nārāyaṇi give me Artha. Jaya Nārāyaṇi give me Kāma. Jaya Nārāyaṇi give me Mokṣha. Mokṣha means – to make me free from Dharma, Artha, and Kāma. That is called Mokṣha. These are the three steps. You don't need a boat after you reached the other shore. With this we conclude this hymn and it is addressed to Holy Mother Sarada Devi. Why is it addressed? If you remember, because Sri Ramakrishna worshipped her when she was 18 years old at Dakshineshwar Kālī temple in his own room on Phalāhāriṇī Kālī Pūjā day and then at the end of the worship he did Stotram to the Divine Mother in the form of these three verses. Later on, when the Ramakrishna Mission was established these three verses have been incorporated as part of our daily ritual. This is how it has come and we are blessed to even chant and study it as it so profoundly meaningful.  

The next Stotram is the fourth and final one of our daily hymns. It is a part of our four hymns: 1) Khaṇḍana Bhava Bandhana, 2) Oṃ Hṛim Ritām, 3) Sarvamaṅgala Māṅgalye and 4) Prakṛtiṁ Paramām.

Prakṛtiṁ Paramām

Swami Abhedanandaji was one of the greatest devotees of Holy Mother. He understood of course, by the grace of Thakur as well as Mother that our Holy Mother is really the Divine Mother. How do we know? There are many statements by Sri Ramakrishna's but there are two statements that emphasizes this fact. One statement that in this age, she is Saraswati born as the manifestation of Bagalāmukhī and she has come to give knowledge.  In that context also he said Mother Saraswati is the most beautiful divine deity in the whole universe but lest people may look upon her as an object of enjoyment she came in this form where she is not very attractive. But if you look at the picture of Holy Mother closely, She is really beautiful.  If this is the concealed form of the Holy Mother then you can imagine what might be the real form of Holy Mother! Sri Ramakrishna said “once when I was practicing Tantric disciplines I saw the form of Raja Rajeshwari she is the embodiment of all the beauty of the three worlds as it were and at the mere movement of her eye the whole universe comes into existence, is maintained and also destroyed. That is why in South India there are two important Divine Mother temples. One is Kāmākṣhī Devī Temple in Kanchipuram and the other is the Meenākṣhī Sundareśvara Temple in Madurai. Why do they have these peculiar names? If you know just a little bit of Sanskrit it can be very dangerous and the words can be misinterpreted.  Does Kāmākṣhī means an eye full of desires? No! Here Kāmākṣhī means – Goddess with loving eyes who grants spiritual wisdom (jñāna), fulfills desires (kāma), and bestows liberation (mokṣa).  Here kāma means - objects needed by her children so if any child wants something or whatever the child wants, She immediately grants by just looking she says “oh you want this? Alright, I will grant it to you”.  That is why she is called Kāmākṣhī. And why is she called Meenākṣhī? Meena means fish. The eyes of a fish do not have an eyelid. That means 24 hours she is watching her children as to which child of mine really requires what thing etc. She is ready to grant it whether he is a devotee or not. A mother doesn't say a baby does not love me as a baby is not expected to love because the baby doesn't know how to express the love. But the baby knows who its mother is. As soon as the baby sees a stranger the baby goes on crying.  The moment it perceives its mother, immediately the baby feels “I am at home, I am safe” etc.  Today, we will just briefly discuss the first verse if this hymn.

Swami Abhedanandji composed this hymn. He went to Holy mother and chanted this hymn. Mother was highly pleased and blessed him. That is why this hymn has become one of the most important hymns. Going back a bit - I forgot to complete Sri Ramakrishna’s two statements.  He made two important statements. One statement was that Mother is Saraswati herself in the form of Bagala Devi and the second statement is when he said “if anybody offends me he probably might be saved somehow but if anybody offends Mother, even Brahma, Vishnu, or Maheshwara cannot save such a person”. Who is saying this? Sri Ramakrishna himself!  He is saying that if somebody offends him, it is okay as he might escape but if someone offends the Mother and if She becomes angry or annoyed, then there is nobody who can save him because that is the Shakti.

The hymn starts like this:

Prakṛtiṁ Paramām Abhayāṁ Varadāṁ

Nararūpadharāṁ Janatāpaharām |

Śaraṇāgatasevakatoṣakarīṁ

Praṇamāmi Parāṁ Jananīṁ Jagatām ||1||

Praṇamāmi - I salute Jananīṁ Jagatām - the Mother of the entire universe.  who is the Mother of the entire universe? Paramām there is nobody higher than that so what is it? Paramām Prakṛti. She is the Supreme Prakṛti. And then - Abhayāṁ Varadāṁ she always in the form of Abhayā. We discussed already that Sṛṣhṭi is symbolic of Abhaya which means - do not fear.  Only after Abhaya comes Varada.  I am ok. Now, how can I be a happier person? This is the Varada. And whatever she grants as we discussed a number of times are only four - Dharma, Artha, Kāma, and ultimately Mokṣha. And to help, to take part in the Yuga Dharma along with the incarnation (Sri Ramakrishna) she also incarnated - that is Nara-rūpa-dhara.  Because, we can never understand Her greatness unless She becomes like an ordinary mother. The meaning of Nara-rūpa-dhara we will further explore in our next class. To set an example, to bestow her grace are the two purposes of her advent. To set an example to everybody, especially to women, Holy Mother's advent is most appropriate, timely and is the most needed ideal in this world nowadays. Why? We shall discuss in the next class.

Jana-tāpa-harām - Jana means people, tāpa means Duḥkha (suffering, sorrow, or dissatisfaction), Kaṣhṭa (hardship, difficulty, or trouble). harām means - one who completely removes all the troubles and makes a person very happy.  

Śharaṇāgata-sevaka-toṣakarīṁ - toṣakarīṁ means one who is highly pleased - Śharaṇāgata-sevaka Sevaka does not mean attendant.  Don't use that limited meaning you know. She had a few attendants taking care her and serving her like Gopaler Ma, Golap Ma, Yogin Ma, a few sadhus, a few servants etc. No! the word Sevaka doesn’t mean these people. Anybody who does worship, who repeats Her name and who prays to Her everyday – such a person is Sevaka. There is a Sanskrit word, just I am giving a hint Bhaja Sevāyām – Bhaja means - whenever we do Bhajana, we are all become Sevakās.  Sevāyām who can serve really Divine Mother? Can anybody serve the Divine Mother or is the Divine Mother is serving you? With our kind of service to the Divine Mother, She would have disappeared long ago.

Praṇamāmi Parāṁ Jananīṁ Jagatām  - anybody who takes refuge Śharaṇāgata, that is the condition,  then that is the greatest Sevā anybody can do. Funnily, you know one person was a writer and he was writing. Somebody came to see him, I think his wife or somebody and asked “how can I help you so that you can you can write better?” He said “the only service you can do is to get the hell out of here and that is the best service so I can continue writing”. Most of the time if we can get out of the Divine Mother's way - so that she can go on without any interruption from us, that is the greatest service anybody can render to the Divine Mother.  Praṇamāmi Parāṁ Jananīṁ Jagatām - ultimately all salutations Sarva-deva-namaskāraḥ Keśavaṁ prati gacchati (salutations to all deities where ultimately reach Viṣhṇu, the supreme reality). We have briefly discussed this first verse but we will discuss in more detail from the next class onwards.

Oṃ Jananīm Sāradām Devīm Rāmakṛṣṇam Jagadgurum |

Pādapadme Tayoḥ Śritvā Praṇamāmi Muhurmuhuhu ||