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