so we have questions from across the
world thousands of people in the our
virtual audience and also questions from
our live audience here so we will take a
question from the virtual audience first
and then I will get your questions ready
I'll ask you to raise your hands and you
can come forward and ask your questions
here
yes Diane okay sorry we have questions
start off with about which path which
guru and what duty and South questions
come from Jo T with the fish vision and
Cleveland Ohio and he says how does one
to left a path to follow
for example Kriya yoga Siddhanta bhakti
etcetera singing the Ramayan for example
brings me to tears routinely since it
talks at the heart this link uh Vedantic
talks is so utterly logical that it
appeals to the scientists however I do
not want to give the proverbial well in
too many races looking for water it
appears this is a question that one has
to answer for oneself again hoping for
your guidance for a way out of this
dilemma so those of us who are still
living active samsara life then which
guru related to the above question it is
said that even the most knowledgeable
guru cannot actually make one experience
the divine Brahma yet the need for a
guru is emphasized for spiritual
guidance it's also said that for the
true seeker the Guru finds the disciple
and not the other way around
the definition of the truth seeker may
not fully applied to many like me
however you have to do exactly such
people that perhaps need help from us
how would one know it is time how would
one recognized as Lulu how should one
seeker glue
if one moves forward to choose a group
then doesn't want automatically
pre-select a particular path that brings
us back to question number one and if
then then we have a question from Niraj
who says I'm writing for guidance for
one of the common problems we often hear
and read about that you should follow
your beauty but I don't know what is my
duty how I decide so these are questions
regarding the spiritual path and guru
you see all the paths can be
fundamentally classified into the for
yoga Swami where they can just spoke
about gana yoga the path of
philosophical discrimination will be
realized that I am Brahman by in an
intuition by philosophy then there is
the path of meditation Raja Yoga
Patanjali yoga where the idea is to
meditate to calm the mind down so that
the truth becomes evident that I am the
witness self then there is the path of
love which is the most common in in all
the religions of the world where there
is faith in God and love and surrender
to God and trying to live live a godly
life then there is a path of converting
our our actions into spiritual practice
the path of service karma yoga all these
are different paths to spiritual
realization and in the different
religions of the world you will find
basically these are the main types of
practices they may go under various
names there may be various mixtures of
these folks but fundamentally these are
the four kinds of practices we find in
spiritual life it's interesting to note
that we have even psychology says we
have three kinds of powers there is a
cognitive domain thinking
there is the cognitive domain we'll
doing something and there is the
affective domain emotion feeling these
are the three aspects of our psyche and
you can easily see that the three of
them are related to three of the yoga's
one of them is related the cognitive
domain is related to gana yoga the
affective domain - bhakti yoga and the
cognitive domain - Karma Yoga and Raja
Yoga of course is the power of
concentration of focus so all of these
powers are present in each of us Swami
Vivekananda he pointed out that people
are different
the same size shirt will not fit with
any two persons so people are different
we have different natures some are more
active some are more contemplative some
are by nature more rational and
inquisitive some are devotional they
find it much easier to love and
surrender so depending on our own nature
the kind of path we take it depends a
great deal on on our own nature the the
safest and the most comprehensive path
Swami Vivekananda recommended for
everybody he said the harmony of the
four yoga's karma yoga bhakti yoga raja
yoga and ghana yoga it is the harmony of
the four yoga's that is the path that is
most suitable for our modern age in our
lives we should have a component of a
philosophy of reasoning of understanding
we should have a component of meditation
daily meditation and a component where
you love and worship and adore God in
whatever form that is your tradition or
what appeals to you and also make sure
that our lives are of use to others in
karma yoga so all of these four yoga's
are part of our spiritual practice if
you see the emblem of the Ramakrishna
order you find nothing here in the
lectern emblem of the Ramakrishna order
which Swami Vivekananda's EIN here in
the
Society of New York he said that the
emblem represents all the four aspects
you have the baby waters which represent
karma you have the Sun of knowledge
rising in the back gana yoga you have
the Lotus of bhakti and then you have
the encircling serpent which represents
the power of Kundalini which in turn
represents yoga Patanjali over the power
of concentration so by by understanding
by devotion by action and by meditation
one can realize God this is what he
recommended now depending on our nature
the particular mix that we will follow
will vary you start off with all four
and you will see over time you may be
more attracted to Ghani yoga you may be
a bhakta you may be more attracted to
bhakti yoga you see you notice within
yourself that reciting the Ramayana
brings tears to your eyes but that says
something about your nature so one may
have on may develop a tendency towards
the walk towards one of these paths and
the other should also be kept even
though you may not be particularly
attracted to a particular path which
should be kept as a part of one
spiritual repertoire the reason is even
if you are not not very comfortable or
it's not very easy for us to do one
thing somebody says I love working I
love serving people but don't ask me to
meditate but invariably this one we will
ask you to meditate somebody wants to
meditate a lot and he is told to go and
go and work swami ashok ananda said when
I tell you to work I can see the
rebellious look on your face you think
perhaps that the Swami does not think
highly of my my capabilities as a
spiritual seeker perhaps he thinks I am
NOT ready for meditation well I will
show him and then Ashok aunty says and
you will show me but not in the way you
think so often the path which we are
uncomfortable with or which we
not capable of doing so far those are
the parts which which are of maximum
benefit to us because those are the
sides of our personality we have not yet
developed it's good to operate in a zone
of minimal discomfort in the zone of
absolute comfort growth is not possible
in the result of great discomfort again
growth is disturbed but some discomfort
where you are pushing yourself a little
beyond your present capabilities that's
when we grow so the harmony of the four
yoga's is to be kept in one spiritual
life guru is very important in spiritual
life especially in the Indian traditions
one reason is these are knowledge
traditions and knowledge always requires
a a teacher in fact one of the ways in
which we conceive of God or Brahman in
Hinduism is as the adi guru the first
guru the guru of gurus in fact a famous
guru stotra mr. guru brahma guru vishnu
guru devo maheswara guru deva param
brahma tasmai shri gurave namaha now
whom should you select as a guru really
speaking guru is selected for you
already that's what we hear from our
tradition but a certain criteria are
mentioned in our innovate antic texts
and open ishod's shroud tree of brahman
East a karma hata one is the person must
be well-versed in the tradition which
tradition in Vedanta we will say
vedantic tradition must we will well
learn it in the Upanishads Gita in the
brahma sutras in vedantic text and abel
and must have the ability to transfer
this knowledge but it need not be
limited to the vedantic tradition
whatever tradition the guru should
represent some tradition there is a lot
of discussion about this why can't a
person who has realized the truth in a
person who is illumined does not belong
to any particular tradition why can't
such a person be my guru well can be but
really it's very difficult to know who
is illumined and who is not
and therefore when you go out say for
example you go out to a store to buy
something you would rather buy say
computer or or anything a stove or or a
piece of equipment which has the brand
in an accepted brand an apple or
something like that
which which you which people trust and
which people believe and which has
delivered the goods again and again so
there is some quality control you know
that when it comes from this particular
brand there is some assurance of quality
if you're going to buy a computer for
example you go to the shop and you buy a
computer but if you see a guy standing
outside the store and saying hey come
here
I made this computer in my garage and
it's better than any computer we'll get
in that store now mind you he may be
right he just may be right who knows but
he may not be right also and you have
only that much money to spend now almost
always you will go and buy something
from the store because there's a
guarantee of safety there now in the
same way we have these traditions there
are Vaishnava traditions there are non
dualist traditions there dualist
traditions their shakta tradition Shiva
traditions their traditions in
Christianity various traditions in the
different religions of the world in
Buddhism in other religions of the world
where something has continued for
centuries for millennia we talked about
the Buddha to the 2500 years this
tradition is continued and there are
reports of enlightened persons in this
tradition year after year century after
century so you know it works so the
person who is teaching us belong to some
tradition and must be learn it in at
least in that tradition must have the
ability to transfer the knowledge of
restoration
that's one but that's not enough second
there are scholars who are learning in
the tradition but does that person
practice it in his or her own life
second thing is Brahman Easter is the
entire life built around that teaching
is the entire life built around
spirituality brahma-nistham means
dedicated to
established in Bremen if the person is a
human nothing like it the person is an
enlightened person nothing like it
that's best of course but that's very
rare and that's very difficult for us to
verify what we can do is look at the
person's life is that person leading a
spiritual a this is primarily a
spiritual person or a spiritual teaching
a part-time job for that person so
Brahman Ishta means person must be a
full-time dedicated at least a spiritual
seeker is not a person who is already
enlightened and the third criterion for
a guru is a car Mahuta literally
translates into not injured or not
destroyed by desire does the Guru want
anything from you if it says pure ways
to God realization $100 course crash
course in meditation $50 come and I'll
teach you meditation in three days you
may crash but I don't know if you should
really learn how to and there is some
utility there may be again I'm not
denying it because the person may know
certain techniques and is teaching the
technique but a general a good rule of
thumb is the guru should not be making
millions out of the Guru business there
is somebody who joked he said there's
only one business which is not affected
by Wall Street it goes ups and downs in
the economy and that's the religion
business so it should not be a business
it should not be way where the Guru
wants something from you that's why the
idea was all knowledge and specially
spiritual knowledge is sacred and
therefore free in the traditional
ashrams in India the Guru would actually
support the disciple staying in Daschle
it take the help of the king or the
other rich benefactors in society but
those who are studying and learning in
the ashram they were not expected to pay
anything to the Guru only after
completion of studies they would might
might give a gift of guru Dakshina
so these are the three criterion Shaurya
well learn it in a particular trade
where does this person come from you
should ask that question
second completely dedicated to spiritual
life and third is does not want anything
material from me okay and the last
question was about what is my duty in
life well there is a in traditional
scriptures you find the concept of
swadharma your own karma that was easily
defined in ancient India not so easy
today why was it defined in ancient
India because they had a rigid social
structure they were castes and there was
this what is called ash Rama that means
stages of life so there are four castes
in general the priestly the the warrior
caste and the business class and a caste
and the laborer cast before caste and
before stages of life where your student
and then you were a householder then you
were a retired person and then you are a
sannyasi a renunciate now the idea of
Duty was built around this structure how
did it work it worked like this there's
an equation what is your duty in life
swadharma they will say ashram and herma
first if the five components ashram
adharma ashram adharma means the duty of
your station in life whether you are a
student or a householder your duty will
change the second one is a word no
Dharma that means the duty determined by
the cast by your family profession for
example what you choose to do in those
days it was very very little choice
people sort of went into the profession
of the parents and all that so are you a
priest are you an administrator or your
businessman are you a worker what are
you so that is another component of your
duty the third one was varnasrama-dharma
the conjunction of the two are you a
householder who is an administrator or a
warrior then you have a duty are you
householder who is a priest when you
have some some other duty so for example
when Krishna and Arjuna speak Arjuna is
asking questions about what he should do
and what he should not do now in this
matrix which I am drawing for you look
at where Arjuna is placed he is a
householder and he's a shot Rhea a
warrior so he's a warrior householder so
he has some particular duties if he was
a priest and household they would have
some other duties if he was a business
family and and a householder would have
some other duty so what neshama Dharma
the third one is called vitiation her
militia Dharma means specific specific
duties which come with your particular
situation in life so for example Arjuna
for that time being is a general in the
in the Pandava army he was not earlier
and he would not be later on but at that
particular time he is a general in the
Pandava army and so being a general
gives him some special duties he's not
just a warrior is not just any other
householder he is also the general of
the army I remember a lesson in this way
I was taught this a long time ago when I
was appointed the head the principal of
a college but that that was a long time
back 2002 and I was as I said quite
night so I was made the principal and
then they said so he worked from now on
you are in charge of the college and I
always had this monastic identity strong
in me I said look I don't care about all
this I'm a monk and that's it from then
the principal who was retiring before me
he sat me down he was not a monk he was
a professor a householder but he handed
over charge to me he sat me down and in
private nobody knows about this and for
the first time speaking out he said look
I was not yet a Swami I was a brahmacari
if he said look Maharaj
I understand and appreciate your
monastic ideals but also remember as
long as you are sitting in this chair
you are the principal of the college and
people look up to you and as long as you
are you have taken up this role you must
play this role - you cannot say that I'm
just a monk I am NOT the principal so
that's called vitiation Irma I was not
the principal earlier and I am NOT the
principal of the college anymore
but if as long as you are there you are
expected to fulfill a role now look at
the roles that we fulfill in life there
are specific roles in situations you may
be the manager of a company there are
duties for that you may be a father or a
mother there are duties for that you may
be a son or a daughter there are duties
for that you may be a friend a member of
the community if you accept that you are
a citizen of the country if you accept
that I am a member of this community if
these are the roles you accept yes then
you cannot refuse to fulfill the
obligations which come with that role
you have to what is the connection with
spiritual life remember all of this is
meant for spiritual development do it
positively do it seriously it helps in
spiritual development
howsoever leti but it does help so this
is called vishesha Dharma and the last
one is Sardar and herma general dharma
which are truth unselfishness
self-control something that human
qualities everybody must have these fall
within the universal norm of everybody
so what have I said the question was
what is your Dharma and the answer again
in traditional old India will not work
so easily today was swadharma your own
Dharma is equal to ashram adharma warna
Dharma varnasrama dharma vish a Dharma
and sad hardened thermo the five
components your stage your station in
life your role in life the combination
of your station enroll and then your
specific situation in life and the
general qualities of a human being
so these are all part of your duty now
this may not be specifically applicable
to anybody let alone in the world even
in India today because the old system is
broken not twisted now but it can get
throw some light on what I'm supposed to
do now a simple answer would be a
principle which I take anything that
takes you Godward towards spiritual
realization is your duty anything that
takes you away from God is not your duty
yes all right yes there's a question
please come forward if to speak in the
microphone please tell us your name I
know your name but for the internet
audience please it what do we sit when
we read the gospel of ramakrishna sir
over and over again he says God has
become all this again come all beings
serve Jeeva Shiva
and we've heard from Holy Mother that
Ramakrishna is definitely in there void
but if these statements that God has
become all doesn't sound like the world
is a rope which we mistake for a snake
so my question is is Ramakrishna a
Shankara advisor okay difficult question
but thank you because these are the
questions that I enjoyed first of all a
traditional Advaita
would say would summarize his position
as brahma satyam jagat mithya Jeeva
Brahman even opera which means this rope
snake example which you mentioned
Brahman alone is real the world is in
appearance and Who am I
a real order in appearance you are real
you are none other than brahmana Brahman
is real
the world is an appearance and you the
individual being you are actually
Brahman
now when Ramakrishna says everything in
the world is Brahman is God and worship
everything as Shiva
Giani ji receiver worship all ji
in the knowledge that it is cheaper it
can very well be interpreted in terms of
traditional Advaita why you said that it
doesn't seem to quite match the rope
snake example it does actually we the
way we are seeing the world how do we
see the world right now unless you are
enlightened right now the way we
understand the world is these are human
beings some of them are for my friends
some of them I don't like some of them I
like a lot some of them I mean
indifferent to and these are Birds these
are animals these are insects these are
in sentient things like tables and
chairs and buildings and atoms and
galaxies this is how we see the universe
we actually do not see the universe as
God Brahman we read about it we hear
lectures about it but we do not see it
we are seeing the snake we are not
seeing the rope even on Ramakrishna's
position actually one Yemeni says
everything is God here we don't see it
that way it sounds nice it's nice to
think about it but actually we don't
feel it he sees it for him it's a
reality he sees the rope we see the
snake and the snake has to be corrected
by knowledge that it is all brahman so
from an from that perspective it matches
the traditional advaitha position a
traditional adverting would find no
fault in ceramic richness things would
be happy with it but then there are lots
of things which Ramakrishna said which
cannot be so conveniently packaged away
as traditional of Greater somebody it's
in the letters of Swami Tori Ananda I
think it's a Swami Sivananda who wrote
to Swami Torian and the what was the
philosophy of sri ramakrishna somewhat
like your question was the anon dualist
was he a qualified monist
was he a duelist ad waiting we she
stopped waiting Drayton or something
else and so long reply which Swami
Torian on the G is given wonderful reply
it's worth reading when he discusses
various facets of what Sri Ramakrishna's
taught and then he says but if you push
me so give me a straight answer what is
the philosophy of ceramics
then he says I will have to say the
philosophy of Sri Ramakrishna is realize
God by whatever means possible in
Bengali it's even more direct Joshua Rey
Pavan LabCorp by whatever means possible
realized God that at the cohort seems to
be what ceramic Krishna said but he gave
a lot of emphasis on on advaitha because
he said base yourself on Advaitic
knowledge and then practice whatever you
want to practice one of the things he
said but then he also put tremendous
emphasis on bhakti love of God good
question one more question from the
internet audience now yes so it will
come to you there was a question here
also yeah there - now a question from
the Internet audience the question is
fish in his discourses Swamiji mentions
that everything we experience in our
lives are objects such as the body soul
memory and that even a sense of I is
also an object if the sense of I is an
object unaware of when away it must be
in the racing mind
how then do we claim that it was I who
is in deep sleep how do we have the
memory of the blackness of deep sleep
and awake in mind this question has been
troubling me and I would really
appreciate it if you could answer this
in the next minute
that's a second question I'll repeat it
for you in case you missed it he says
Envy danta all of this these are objects
for consciousness quite clearly look
around you everything that you
experience is an object and you are the
subject in your experience isn't that
true if you look at your body that's the
same thing the body that you experience
is an object in your awareness the mind
that we experience if you experience the
mind then mind is also an object and in
the
the ego the i-ight if you feel it right
now I if you feel it if you experience
it within yourself no matter how subtle
it's still an object
now this eye disappears in deep sleep
and yet when I wake up in deep sleep we
don't feel I am sleeping of course not
if you feel that you are not sleeping
this is just a blankness but when we
wake up you say that I slipped and yet
that I was not there it's an object
which was not during deep sleep but the
question is how do you reconcile this I
Who am NOT there I claim that I slipped
it's a very subtle question and if you
can answer this question and grasp the
answer to this question at the very
least you have grasped or greater and at
best you will get enlightened that's how
powerful this question is here is the
question points to a fault line in Maya
there is a crack in this illusion we are
living and this question actually points
to that that that fault line if you
investigate their Maya does not want you
to investigate it'll direct you here and
there but if you investigate there the
crack widens till the whole illusion
disappears and the truth is should be to
you the answer to the question is this
if you only have understood the question
then only the answer will make sense the
answer to the question is this that I
which was an original is an object in
your waking state that I which was not
there in deep sleep it is true that I
did not experience deep sleep and yet
upon waking up when the mind starts
functioning that eye comes up it claims
that falsely I was asleep it claims that
I was asleep
what does it claim it takes the
experiences which are still there
and there is a witness which recognizes
the deep sleep experience that witness
is not the eye the witness is the
witness of the eye also right now when
you feel I am i what is feeling the eye
right now that witness it continues when
the eye also shuts down I mean the this
this I shot down and the vertical eye
also shuts down in deep sleep that
witness continues and the experience of
deep sleep is a technical point the
experience of deep sleep is recorded in
our Guiana in the anandamaya kosha the
exact the answer you find in Vedanta
sorry says RT Sushma via Ghana with T V
by an extremely subtle movement of a
yawn anandamaya kosha this experience of
deep sleep is also recorded now the
interesting thing happens is when you
wake up the mind starts working and I
comes up and those experiences are there
and the i falsely mischievously coolly
takes up the experiences of that and
said I he was asleep the ego was not
there the witness experienced the real
Atman the sack she experienced the deep
sleep experience illumined that that's
why deep sleep you see the paradox of
deep sleep in each of us say that we
experience deep sleep yet that
experience was not of the subject object
kind of experience which were having
right now because we cannot actually say
that I was there and I experienced deep
sleep I was sleeping deeply no we can't
say that and yet we cannot in all
honesty did deny that we have all
experienced deep sleep do you see this
put these two facts together then
something startling it emerges what
experienced deep sleep what is it in you
that experienced deep sleep in sir the
witness and instead of answering that
quickly can you actually trace it back
can you try to feel it with that real
witnesses right now it's present right
here can you get some clarity about it
what will happen is you will be free of
the ego you will realize I am NOT I
Shankaracharya of any sings manova
ahankara cheat Thani Nam look at the
contradictory nature of that line he
says I am NOT the mind I am NOT the
intellect and not the memory they're all
objects but funnily enough he says I am
NOT the ego ego means I literally if you
translate that put it on paper it will
read I am NOT I we sing it happily I
think it's very profound but what a
stunning thing he has said I am NOT I
think about this I the one which is
right now you say I am sitting in this
room and I am listening to the talk
clearly the ego is saying it and ego is
right ego is right here but that ego
when it says re-experience deep sleep
it's a false statement and yet something
did experience deep sleep put these two
facts together and something startling
will reveal itself very good question
yes the reflected consciousness does not
exist in deep sleep now we cannot speak
like this because there is a it's being
recorded for the purposes of the
internet now should I leave it there
I'll come to you here is a question you
had a question please tell us your name
so me - my name is Rama and I'm going
back to the question the previous
question your answers about the five
stages of duty that you just spoke about
five components of swadharma five
confidence of Swadesh whatever so and so
in the modern life even if you're
performing those duties it just sucks
all your energy and they how do you
while performing duties make it
something that actually provides
spiritual growth because you can perform
these very duties sincerely and yet you
may not feel that it translates to you
growing spiritually and you don't have
time in any other way to do anything
else other than perform your swaddling
yes so how do you go about that it's a
good question we might say Swami you are
a Swami so your whole swadharma all your
roles or spiritual roles so you can
happily speak about spiritual life doing
this and that but we are students and
teachers and mothers and fathers and and
so many things in society and all of
that energy and time how can I
convert those things into spiritual
practices if possible
indeed it is possible Swami Vivekananda
once walking in almoravid Korean energy
he said hurry by this time I have
started a new path this time that means
in this age I have carved out a new path
for the youngsters who are going to come
after us they will work for the welfare
of others and thereby they will develop
themselves spiritually I am paraphrasing
this is not the language he used this
conversion of our day-to-day activities
into spiritual practice this is a
central teaching of the OP Swami
Vivekananda sister nivedita said
henceforth no division between the sake
sacred and secular to labor is to pray
to have and hold is as sacred a trust as
to renounce and quit the shop floor the
factory floor and and the office and the
place of
they are as fit a place for the meeting
of man and God as the cell of a monk how
can we do that every work that we do at
the beginning of that work remember god
whichever form you worship that my lord
this is my Dharma my swadharma in front
of me might the role you have assigned
me to play I'm going to play this role
and mentally I offer it to you like a
flower I offer at the feet of God I
offered this action at your feet at the
end of the work when you're finished
again remember the Lord and you offer
off of that slowly the attitude will be
everything that I am doing it may be I'm
doing my job in the office it may be
that I'm taking care of children in the
home or in the school it may be I'm just
doing the same worldly activities but
internally they'll be a tremendous
transformation that I am doing
everything for my beloved Krishna or
Rama or or Christ whatever whichever
form of God you are worshiping
concentrate on that that I am doing
these activities as worship to God and
make sure more and more I don't want
anything from that for myself I am doing
it as a service to God so two things one
is connect the activity to God and
second is a component of unselfishness
as much as you can bring in remember
common sense if you are holding a job
that does not mean the tomorrow onwards
you I'll do the job but I won't take
salary from you anymore it's not
sustainable you can't do that here we
are running an ashram so even as a monk
I have to take donations so how much
more so when you are out in the world
and you are working you will definitely
take your salary and earn what you have
to earn but that apart there should be
no other particular selfish desire
behind Act that action the selfish
desires like by this job by this role by
this salary or by this promotion I will
be fulfilled that's a worldly attitude I
will be fulfilled by God alone by
realization alone by spirituality alone
and these are all these things will help
me the duty which we have in life is not
against spirituality when we think of it
as duty that something that I have to do
and finish it somehow then that will do
I will do my spiritual practices then it
becomes a terrible burden so I'm wearing
on the coats the ashtavakra humanity
scorched by the midday Sun of duty not
that way not that way
work as a free agent this is in front of
me it's an opportunity to do something
it's an opportunity for spiritual
practice there was a goat yesterday a
devotee showed me a coat on our computer
different wonderful coats one of them
was from a Japanese Zen master Dogen and
it says if if this if you think that the
self confirms ten thousand things you
are in delusion but if you think 10,000
things confirm the self you are
enlightened now that person who showed
me she said hmm I think well I don't
know what that means really you know
what that means it's a very profound
truth ten thousand things means your
life everything in your life what you
see what you hear what you do what you
smell but you touch what you enjoy what
you suffer if you think that's what you
are doing in life all of this you say
yes you are deal in delusion according
to Dogon if all of them point back to
the spirit within you then you are
enlightened if n thousand things point
back to God within you so one way in up
in a bhakti wave in a karma yoga way if
ten thousand things of your life is you
can connect to God if God is the golden
thread running through all of that
then even if you are not enlightened you
are well on your way to enlightenment if
that does not appeal to you if you are
in personalistic by nature non-dualistic
by nature then you say instable put the
word God out of the equation I the pure
consciousness what you eat it it just is
something that is revealed to you in
your consciousness what you do is reveal
to you in your consciousness everything
that happens in life shines in your
awareness use that to become aware of
the awareness like you would use a
mirror do you use a mirror to look at
the mirror or do you use the mirror to
look at your face when you are looking
at the mirror are you looking at the
glass usually not you're looking at the
reflection similarly everything in the
life life is a mirror which reveals God
to you when you are looking at life and
sayd revealed life to me mostly unhappy
then you're looking at the glass in the
middle you're not looking at the
reflection okay one more question from
the internet audience
good questions very Park I try to follow
the six steps you have taught in your
dream to share difficult lectures there
I did some meditation in the morning but
when I try internal headspace meditation
external things come to me as input I
can close my eyes but can't for five
years so it's chair playing clock
ticking come to my ears even though no
thought is present or just as a doubt
expensive text is present about that
moment I feel that external and internal
is getting mixed up for me as I
understand this body mind they're
nothing but a unit of some atoms has a
special capability through the witness
consciousness that is enabling this
piece of matter to hear see touch smell
taste and think is it really possible to
have the internal text-based meditation
my own breathing movement also comes as
a distraction can you please let me know
if I'm doing something wrong
which I can correct very good question
very good question do you know what it
refers to in the text trig ratio Vivica
towards the end there are six meditation
techniques and he's talking about the
first two of those meditation techniques
what are the meditation techniques it's
a nice segue into this question from the
other earlier discussion you know the
ten thousand things in life what the
technique tells you is take any thought
whatever comes to your mind if it's two
plus two is equal to four or AB Rose is
a red flower that is thought comes to
your mind instead of concentrating on
the thought become aware of the thought
signing in your awareness when the
thought comes up instead of we get
engrossed in the thought and then we
jump from one thought to another but
what the meditation technique tells you
is take the thought and immediately
become aware of yourself as the witness
to that thought that's our sheet to
annotate Onam become aware of yourself
as the witness of that start can you do
that it's subtle but not difficult now
what he's saying is that the next step
after that when you become you're aware
of your
the witness to that sort is now you go
to a text-based meditation which says a
Sango hum I am unattached I am an
attached means that witness which I am
is unattached things come and go in its
light it is not they don't stick to it
I am unattached dueto vegeto um I am
non-dual sub Prakash or hum I am
self-effulgent these are obvious facts
once you have got the witness clarity
about the witness all these things will
be obvious facts just you're repeating a
fact to yourself now the problem which
this person has referred to is that
Swami when I think about a start if you
think about a thought right I am the
witness of the thought but then the
clock is ticking and then the and then
the birds are chirping and then it's hot
and then lot of other things come into
my mind a thought might be very
difficult illusive to get hold of lots
of other things are crowding into my
mind so what is the way out what do you
think correct absolutely the answer from
the gentleman was witness of everything
you are not just a witness of the
thought the thought is not important if
the clock is ticking wonderful wonderful
use it immediately the clock ticks when
it when it goes tick-tock if I am the
witness of the tick-tock when the bird
chops outside I am the witness of the
chirping bird or the chirping of the
bird any movement anything that
registers in your awareness is a mirror
to your awareness
it reflects you back to your awareness I
have known of persons who get into a
kind of internal intoxication just by
listening to the sound of a clock tick
ticking yes it's possible absolutely
possible hours can pass because the
ticking of a clock is a very powerful
device its rhythmic its monotonous every
tick point you back to the witness
conscious
and you tend to get absorbed there's no
escape from the witness consciousness if
you're listening to a ticking of a cough
of a clock if you see that well first of
all you have to understand what the
witness consciousness is you have to
have clarity about that that's one thing
that's why the dribbler Civic text is
there you see the Holy Mother she used
it in a different way she told one of
the disciples that my child listen to
the ticking of a clock repeat your
mantra with that regularity with that
comes steadiness and regularity keep on
repeating the mantra I'll tell you an
experience it was in the Himalayas we
were studying ashtavakra very high text
of non-dual Vedanta and the Swami was
teaching us there was a word naira
Marianna without break in the text he
was teaching us a mere group of mostly
group of monks some lived in huts some
in caves and some had long beards
somewhere shaven-headed mostly we were
very scruffy lot so we were all sitting
around his feet and he was teaching us
when he came to the word night hunt
arena without break he closed the book
and he looked at us and he said before
the class I was thinking how do I
explain this word and then in front in
front of him you have to see the Ganges
is roaring past just in front about 40
50 feet below its mountainous you
understand the Ganges is roaring past
he says immediately my eyes fell on that
and I felt just like without break the
stream of water is roaring continuously
flowing fast in front without any break
at all like that should be the thought
should be the thought of the self should
be your establishment in the self in a
in a Advaita Vedanta chakra and that
night a monk you know he went for
meditation and he sat in meditation and
he could not stop meditating throughout
the night because the roaring of the
Ganges mixed up
that monks Hut that thought kept kept
coming to him and because the rolling is
without break I couldn't stop it was so
powerful
hour after hour passed you know six
hours seven hours
so that's without break anything in the
world especially like the ticking of a
clock or the flowing of water can be an
excellent reminder of your witness
status a question from the audience here
you have to come forward and speak in
the microphone now pass it and take up
the microphone please sit down because
it's being recorded
that's why okay please sit down sit okay
the question two questions before in the
microphone I have two questions before
when we are talking about hi my I think
in course of meditation and prayer
subject and object pose disappear why
cannot come when you meditate when you
pray we didn't ask God to anything I or
Who I am with just to subject and object
disappear automatically in course of
prayer and meditation
I think another question people are
asking that is a excellent person I eat
little bit bothers in my life giving any
existing shellworld the sucio model
vocabularies are so strong today even
you try to pray to God to in search of
mystic mysticism touching the real
spirituality to go to real from unreal
in that case exist tensional world they
are more aha
Pokhara very social immoral VUCA bernie
is so powerful and guided the way it is
hard people could understand us what we
are doing and what we are looking for on
plain view like you are a person he was
Swami ji we all know you are a spiritual
seeker but I am an ordinary person okay
and the moral vocable is using a soup
our food people mistreat me they think
they read mean wrongly that's why how
could we cross that boundary when you
are talking about God and we are in
search of mysticism that going from
unreal to real then that moral
vocabulary sociation I am I think I
understand the question yes the first
part about meditation and the subject
and the object disappearing I think that
was more of a comment there was not
there wasn't a question there that's
very good and the second thing is about
other people misunderstanding spiritual
seekers one thing is that unless a
person is a secret to some extent it's
no use talking about these things to to
such a person
so person it will not be real to that
person but then the truth is that people
are seekers there are so many people who
are seekers and if you want to
communicate with them if there is even a
little bit of genuine questioning you
have to understand the vocabulary you
will be rightly pointed out the
vocabulary is important you have to
understand what are the terms that
person is using and on what terms you
can relate to that person so yes a
little bit of adjustment you have to do
but it only works with a person who is
interested the person is not interested
and then then we are also not interested
Vedanta is very patient if you are not
interested we say fine go and do the
thing there must be something you are
interested in the world so go and do it
pursue it and we will wait this life
next life life after that many
licensed there is no hurry so I mean we
reckon this language he says take your
time there is no hurry even here is half
serious when you said that I'll write a
question from the internet audience this
is from Arvind who is in Brisbane
Australia in one of your talks recently
you mentioned your discussion with the
book in one of your talks recently you
mentioned your discussion with the
Buddhist monks at a conference where the
monks went into went into a huddle
after you invoked neti neti I have a
question about the nature of
consciousness in the two schools of
thought from what I have gleaned from
listening to your talks it seems in the
Vedanta school consciousness is primary
with the attributes of sat-chit-ananda
in some of your talks you have mentioned
that the mind borrows this consciousness
much like the moon borrows its light
from the Sun on the other hand my
understanding of the Buddhist school is
that they have developed the idea of an
Atman no self
thus the Buddhist school says Juniata is
primary if my understanding is correct
then in such a case consciousness is not
primary and must be generated or
developed somehow from Shunyata that is
my question how does consciousness arise
or form from shoonya in the Buddhist
view maybe you can give a short answer
to this question or if you could point
me to some books that I can read I read
always my favorite question the contrast
between the Hindu schools of thinking
and Buddhist schools let me set out the
contrast first before attempting to
resolve it the dualistic schools of
Hindu thought by which I mean for
example the Naya
the vaisheshika the Sankhya the yoga
these schools of Hindu thought they
claim that in addition to the physical
bodies Tula sharira we have a subtle
body suksham sharir and that is not
subject it's not a matter of belief the
experience at all the time we experience
life and thought
and memories all the time we are
experiencing it that which you are
experiencing as a first person private
experience within yourself that's the
subtle body so we have a subtle body
suksham sharir
and in addition to that we have the
Atman the self self with the capitalist
the physical body dies at death the
subtle body goes on for life after life
but when you are enlightened the subtle
body also falls off and you realize you
are the unchanging Atman so physical
body subtle body Atman the self now
along comes the Buddhist and says
physical body in subtle body are matters
of experience where is this precious
Atman of yours physical body series of
changes subtle body mind and
intellectual memory another series of
changes beyond this what else exists
everything is Emperor Li transient
everything is momentary everything is
empty the word which he used Shunyata
emptiness and they are they have their
self nature empty of self nature that
means there is no inherent unchanging
nature to anything that was the Buddhist
insight and it's a very powerful
challenge a very powerful challenge in
the book that said aletheia manikyam
saruba manikyam temporary a transient
transient everything is transient
everything goes away Shani come Shani
come serve oh honey come not only that
everything goes away you see everything
goes everything Nobi everybody dies and
they also will have to die that does not
really bother us as long as it
everything stays for just enough for my
team my purpose if the house lid is kind
stays steady for 50 years or 100 years
it's good for me I'm going to use it for
50 years or hundred years after that
doesn't matter if the body lives for 30
40 50 60 or 80 years good enough for me
because I'll do whatever I can in that
period of time if the cookie melts in my
mouth and is gone in 10 seconds that's
also good enough for me because I can
taste it in the
ten seconds so temporary is okay with us
we really don't mind temporary
impermanent we don't mind but Buddha
goes on further spoilsport that he is he
says Shani come Shani come not only
temporary momentary momentary everything
changes from moment to moment it does
not stay steady for let alone for
decades and centuries it does not stay
steady from one second to the next
let me sound like a startling claim from
our common sense point of view but as we
go on modern science is more and more as
shown that everything is a whirling mass
of particles the whirling mass of change
continuously all around us this from our
perspective something seemed more steady
than others Shani kamsani comes sarvam
Shani come and hence unum chungnam
sarvam shown 'i'm wide void all is void
and then finally do come to come serve
them to come hence because because it is
transient because it is momentary
because it is wide everything is of the
nature of dukkha suffering if you feel
the suffering you're feeling the reality
if you feel pleasure and happiness you
are deluded because they were suffering
before it there is suffering at the end
of it and they're suffering underneath
it
any joy that we have so real spoilsport
the Buddha well hard truth now in this
mass of change where is this permanent
Atman you are speaking about
so the Buddhist launches a two-pronged
attacks one is on your permanent solemn
the your immortal soul is no such things
about the faith and the second one is we
the partner to your immortal soul the
poor God an immortal God unchanging
reality calls God dude this lunch is an
attack on that - where is this card you
speak about both are equally are
impossibilities an immortal God sitting
somewhere way up in heaven where and
your own immortal soul you speak about
Atman where you can't prove it
and thus began a thousand-year battle
between literally a thousand years from
around 2005 little after the Buddha ban
the philosophical schools of Buddhism
began to grow strong till the
disappearance of Buddhism from India
around 800 900 AD so for more than a
thousand years there was a philosophical
debate a battle between the Hindu
schools and the Buddhist schools and was
good because it led to a flowering of
philosophy very sophisticated philosophy
developed over a thousand years and you
have gotten text after text the Hindus
trying to defend the immortal soul Atman
defend the existence of God and the
Buddhists attacking both the great Hindu
logician Judean Acharya around 10th
century AD there is the famous story of
how he goes to he fought against the
Buddhists yet he has two classic books
we just still studied one is called
osmoter 12-acre where he tries to prove
with extremely subtle reasoning that
there must be a permanent unchanging
consciousness at the back of everything
changing otherwise this life is not
possible it tries to explain that and
then the second book is nee Aiko
Samantha Lee where he gives 9 proofs for
the existence of Ishwara of God against
the Buddhist opponent so this kind of a
great logician you know he goes to the
story that he goes to jagannatha temple
in puri and for duction for the for the
darshan of lord jagannatha and at that
time the doors are closed because
offering is going on the Bogue offering
to the lord is going on the doors are
closed so there is a very funny Sanskrit
shloka attributed to Odin Acharya
it seems he composed it when he saw the
doors closed he said my lord now you are
so proud and you shut your doors to me
but when the Buddhists come and attack
you and try to disprove your existence
you run to me for proving your existence
now you won't let me go in and I know I
have your audience in houses when
wealthier but you are helplessly
dependent upon me to prove your
existence in the book this comes from
ataxia anyhow humor apart this was the
situation now
now what does a joy to bring to the mix
swami vivekananda you wanted a text
swami vivekananda practical vedanta
lecture number 4 where he takes up the
Buddhist position the Hindu duelist
position and reconciles it with the
Advaita Nandu listen there's a lot more
to be said about this but I'll mention
just this
what does swami very kind of say look at
the classic example of the snake and the
rope it is not that there is a rope and
on top of that there is a snake that you
drive the snake up and then you get the
rope no these are not two different
things a rope and a snake the rope is
mistaken as the snake what you think is
the snake is the rope itself mistakenly
snake taken for what it is rope in
ignorance snake in knowledge rope
similarly he says both the Buddhist and
Hindu dwellest are right the Hindu
dwellest is right when he says there is
an immortal reality called the soul or
God or whatever it is and the Buddhist
is right when he says that there is
nothing apart from this which you call
God or so it is the same thing which you
regard in ignorance as a mass mass of
whirling change which we see as this
world and in knowledge you will find all
of this is nothing other than Perlman
it's not that there is a soul and there
is a body mind and universe separately
Advaita says there is only one thing in
ignorance it is regarded as world as
body as mind as Jeeva in individual g1j
gap in knowledge when you get brahma
jana this very Jeeva jagat becomes none
other than brahman for you you that's
why enlightened persons will keep on
saying I see God everywhere what does
that mean the person does not say I see
the world and I see God in heaven which
way something says that nobody they all
say I see God everywhere which means
where everywhere means were here he
might as well say I see the Rope in
the snake he never says I see a rope and
a snake no it is what you considered to
be the snake the person who knows he
says it's a rope it's what we considered
to be a mass a changing mass a physical
massive change called the body mental
massive change called the mind known in
reality it is nothing other than such
hidden under so this is how Vivekananda
reconciles it now is it accepted no
there are scholars who accept it there
are scholars who do not on both on the
Vedantic side and on the Buddhist side
there are scholars and monks and
teachers who will not agree that the two
are ultimately the same I remember
speaking to a Buddhist Lama in Delhi
Universe in Delhi University there was a
seminar the Lama spoke I also spoke and
afterwards a person in the audience a
lady said to the Lama holy Lama what the
Swami was saying and what you say they
seem to be very similar this is the
problem with the Hindu mind they
immediately find the oneness behind
everything they don't stress the
differences they stress the unity so
they are did he seem to is very similar
what you are saying and the what the
Swami is saying I was I spoke from the
Advaita perspective and he spoke from
the Tibetan Buddhist perspective and so
the Lama he smiled and he said no
actually they are different you know
there are a lot of differences and I
stepped in doing the Hindu thing saying
yes there are differences but there are
different paths they lead to the same
conclusion you know and then the
Buddhist not to be outdone the Lama said
yes he has a meeting point but after
that again different
[Laughter]
so there are people on both sides who
would not agree but there are scholars
who do agree if you read a book called
the central philosophy of Buddhism
central philosophy Abood ISM TR we move
T you will see Tibetan Buddhism Mahayana
Magna Hakka Buddhism of Nagarjuna it's
explained in in terms which are very
Advaitic non-dualistic I've also had
occasion to mention Sam Harris was a
very popular 80's speaker here in the
United States
and he says religion is mostly hypocrisy
and nonsense superstition but he says
there are these two traditions one is a
great of a dontoh and the other one is
Tibetans of chain Buddhism which have a
core of truth in them and it's the same
truth both are both are speaking about
there is a professor of religion a
philosopher actually in Australia a lady
Miri albahari and I find in her work she
is primarily a scholar of Buddhism and
and the way she interprets Mahayana
Buddhism especially Magda McCarthyism of
Nagarjuna is very close to Advaita
Vedanta Shankara and she she mentions it
explicitly they too are very close why I
mention her is that she is coming to
give this talk about advaitha Vedanta
and the problem of consciousness in NYU
next year and I have invited her to come
and speak here to us so I really hope
she does come and speak to us but she
speaks about exactly this problem yes we
have run out of time you must tell me
when the food is reused let me know yes
so there is a question from the yes
please come and somebody else raised the
hand there yes I'll come back to you yes
there's a mic please tell us your name
and please sit
my name is Sri and just I guess talking
about Buddhism I'm thinking of this
concept of compassion that the modern
Buddhists are talking a lot about now
and and with this I'm asking a very
personal question but I think it
probably affects a lot of people from
time to time so you know we try to have
compassion and we try to have empathy
and sometimes we think we're doing great
you know we're around a grieving parent
and we can feel everything that they're
feeling and you know I guess we must
well I must have been tapping myself on
the shoulder because the next I meet
someone else and they're grieving and I
seem to have zero compassion to have
judgment and then I continue to sort of
beat myself up over not being able to
muster any compassion so then do I just
give up and wait for grace or do I keep
working at it that's my question you see
this is a problem that's inevitable as
long as we regard ourselves as
individual points of consciousness that
I am an individual among many
individuals and what kind of an
individual am i I'm a body and mind with
consciousness I am a body and mind with
consciousness then what becomes primary
is body and mind and the way I relate to
others as body minds now what will
happen is I like some of them some of
those body Minds I like them some of
those body Minds I don't like them those
who might like is easy for me to have
compassion and love for them those who I
do not like it's not easy for me to have
any kind of compassion for them and yet
I am told to have compassion for
everybody look at the language have
compassion for everybody the moment you
say everybody then there must be
something same that you see in everybody
so that you can have the same compassion
for everybody
do you follow then what is the same
thing in everybody at all times and at
all places there is only one reality
which runs through all of us base
yourself on the vedantic reality that
you are such chit Ananda you are none
other than God and then
therefore everybody that you meet even
whether you like the body-mind or you do
not like the body might everybody you
meet the background is the same such
chit Ananda
when that's no longer theory when that
begins to become reality to you then you
will find having compassion for
everybody becomes automatic love will
become automatic compassion will become
automatic judgment may still come up the
mindedness it has a way of judging but
your judgement you can dismiss easily
because you know beyond whatever you
judge judge a person to be good judge a
person to be bad you make up your mind
this person is bad a bad body mind but
at the same time you will know that sub
that's absolutely on the surface it's
superficial
the reality is existence consciousness
place is the one unchanging reality in
me in you in him and in her that's the
real basis for compassion change your
concept about yourself I am NOT this
person body mind culture II Sri is
really the existence consciousness bliss
appearing at the body mind here then you
will see that everybody else else
changes automatically for you and then
the problem of compassion problem of
love the problem of hatred it will
disappear it will become spontaneous
love will become spontaneous compassion
will become spontaneous if by automatic
reaction hatred or irritation comes you
will be more and more able to dismiss it
easily okay I'll take one last question
from the lady there could you come up
and ask the question
come to the mic here last question I
hear the food is ready so we will make
this the last question there's the
microphone my name is Pat this is a
somewhat confused question so I
apologize to all hungry people in the
microphone and a Zen master was asked
and said to me I asked what is Buddha
mind and he said non holdin now we come
to Vedanta and God the Buddhist ideas of
continuous motion voidness motion
nothing held but the Vedantic idea I
picked is you must not confuse prana
with God who does not move but my
problem in meditation is how do you get
from this for my infatuation electric
Arana with prana to the non-moving state
right it's not at all a confused
question it's a very good question and
very precisely put in most of
identically put so yes non holding is
the essence of the Buddha mind and it
applies very equally to the Vedantic
mind also anything objective that you
hold on to as yourself I am this holding
on to a changing body it's continuous
change what am I when I say I am this
body I am prana if I hold on to that
continuously flowing in and out like the
bellows pumping in and out air flowing
in and through me life forces coursing
through me continuously changing like
the ebb and flow of a tide prana courses
through me
what watches the
when you say I am breathing in I am
aware of breathing in I am breathing out
I am aware of breathing out what it is
it that is aware of the breathing in and
breathing out the breathing in and
breathing out are the movements of Karla
what is it that is aware of the
breathing in and breathing out that is
not moving in and out that is aware of
the movement of the product is it moving
itself no if you come to the site II do
finish it you ask the question what am i
you start with the body you clearly see
that you cannot be the body for certain
reasons it's external to you I feel I'm
inside this and is an object this is
something external to me it is changing
and I am unchanging it is an object of
my experience I am the subject of
experience for certain reasons I cannot
be the body for exactly the same reasons
I cannot be the product you're not
denying that the prana is there let the
prana move in and out if got to keep on
breathing yes until you're enlightened
you have to go to creep keep on
breathing so yes and then the mind the
mind moves continuously look deeper
within the prana thoughts ideas come but
you are aware of the movement of the
mind is it not and then the intellect
even that which you are using to
understand all of this you're aware of
the movement of the intellect anything
that you are aware of is not the Atman
and in the microphone yes it's not
thought so much but when I meditate I
feel this incredible seething energy
which is very nice to feel but I can't
get beyond them it's it's like the
energies all right is there and very
pleasurable but but you said look at the
words you used I feel this incredible
energy
it feels pleasurable yes
I feel this energy what fees that's
right but how do I get beyond to join
the feeling you don't have to start
this way this way the moment followed is
carefully the moment you recognize that
there is something that is aware of the
surging of this energy within me what
you're asking is how do I stop the
energies from surging or how do I get
beyond the feeling of pleasure of in
reveling in that energy the Vedanta
cancels you don't have to all that you
need to notice is that someone something
here is aware of that energy just notice
that let the energy be there let it see
it within you let it course within you
let your mind
enjoy that energy - if you cannot sit
for long for meditation you feel so
energy to get to get up and walk get up
and walk the Atman is not disturbed all
you need to notice it that it relieves
that surging energy that feeling reveals
the ever-present awareness within you if
one day do not feel that energy
if you tired or quiet it is the same
awareness which notice that energy the
same awareness which notices the lack or
diminishing of that energy that is what
you are let the play of prana go on why
if i disturb it let it go on the body
the prana the mind these are creations
of Ishwara of god you need not destroy
them to do you need not transcend them
to become enlightened you are already
beyond that you need not and you cannot
how can you get rid of front of it so
you get rid of prana god forbid listen
every will be diabetic so we need we
need not do that either and we should
not do that either why not here is the
crucial I'll end with this here is the
crucial secret it is that very surging
of prana which you are noticing like a
mirror it reveals your own existence
also the mirror it's not me but it
reflects my face the experience of the
surging prana it's not you it's not the
Atman it's not the real you but it
really needs the real you because it
shines in your light
it is revealed in your awareness it's a
door to to self-realization does it make
sense no you you you know you know what
is hard you know what is hard
controlling that prana is hard
controlling the planet that's what you
feel as being hard can I control that
Rana can I somehow transcend it go
beyond it but it ceases to disturb my
meditation that's what you're asking
in the microphone my meditation I could
do that all day all you need to do is
then watch The Watcher what you watching
means as the surges come and go it
reveals you as the not surging water all
the time all the time
well it just impacted just a reversal
it's like right now you are immersed in
the mirror and delighted by the
reflection of your face in the mirror
all you need to do is let the mirror be
there
let the reflection of your face be there
just to remind yourself that's the real
face here not there what is being
reflected here is really me here so the
fascination with the mirror and the face
will go away right now we have we are
like person was forgotten his or her
real face and very fascinated with the
mirror oh nice and somebody wants to
take the mirror Robin no no no I lose my
face if the mirror goes away but my face
is not in the mirror we know what the
problem with with the real faces and
what the advantage of the mirror is
mirror reflected face advantages you can
see it and the problem with the real
face is you cannot see it but once you
realize this is the real face which is
reflected there
then you're not dependent on the mirror
if you remove the mirror you cannot see
the face anymore but you know it's there
you're not craving for the mirror yes it
will work don't worry just relax it will
work all right
before I close there are a couple of
announcements so this is the last ask
Swamy session until the end of September
because we are closing for summer after
today's session there will be no normal
classes in July and August in the middle
of September the next a swami session
will be at the end of September
at this point I would like to wish
everybody a very happy and pleasant
summer I would like to pray to sri
ramakrishna masha Radha and Swami
Vivekananda to bless us all with peace
and joy let none here be touched by
sorrow let gladness and joy fill our
summer survey after soaking us unto
salvation to Nehemiah Marcus she took
cover over wait I pray to the to tackle
my ecology to bless all of us here Oh
Shante Shante Shante hurry you that's
that Sri Ramakrishna Furnham us too