Today is a special festival dedicated to Tulsidasji Maharaj, a sacred occasion, and some tribute should be offered to him. But how can we ordinary souls offer a tribute to such a great saint? It is beyond our capability. Our tribute to him is to speak on Shree Ram Who is the Beloved of his soul. This will give him great happiness, whether he be in Saket lok or Golok.So we have to reflect on this Truth known as Ram.
Who was Ram? Let us look into the Vedas. The Vedas themselves give us a meaning
“ramate yoginoute nityanand cidetamani iti rama padena paraBrahmabhidhiyate" (Ramtapani Upanishad).
That supreme Being in whom, yogis and self-satisfied, utterly desireless liberated soul revel (find enjoyment) is called Ram.
Then the Vedas say
“bhadis bhadiya, sacman agat. Svasaram guru abhiyet pascat supeketaidyurbhiyagrim avarci subhage bhavsete, vandamahe sufatasasi"
This is said by the Rig Veda. Then the Veda again says.
“Yo ha vai sri ram candrah sa Bhagvan"
(Ramtapani Upanishad)
This Ramchandra of Ayodhya is God-Bhagawan. What is this “Bhagwan”? Bhagvan is He in whom the six opulences reside to an infinite degree * (* The opulence’s are beauty, strength wealth, fame intelligence and renunciation according to Parashar Muni). That God manifests in three ways. We do not have three Gods’. There are three undifferentiated manifestations of one God.
“Vadani tattvaridastattvam yajjnamam advayam. Brahmeti paratmeti Bhagvan itit sabhyati”
(Bhagvatam)
Veda Vyas says that God's one form is known as Bhagwan, one is known as Paramatma and one is known as Brahm. These are three forms of which Brahm occupied the lowest position. This is the feature which is formless, without qualities or attributes. And its worshipers are the gyanis. This Brahm has all the powers, but they remain unmanifest. It simply exists. Shankaracharya and his followers have described It in detail:
“udasinah stabdah statam gunah sanga rahitah”.
This Brahm is indifferent and does not do anything.
“adrastam vyarhayam aggrahyam alakihanam, achirtyam arypds tam ekatma pratya saram”
Put a “cannot” in front of everything to describe Him. He cannot be seen, cannot be heard, cannot be smelt, cannot be tasted, cannot be felt, cannot come into your thoughts, cannot be determined. Such a Brahm is useless as far was we are concerned. What could we do with Him?
Now beyond this is the form of Paramatma. He has a form and all six opulences. Powers are manifest in Him, but not fully. And the third is Bhagawan of which the others two are manifestations. This is the personal God with qualities who we know as Ram and Krishna. In them all powers in totality are manifest. He is All- seeing, omniscient, All controlling, witness to everything, a friend to all, the Lord of all and All-powerful and omnipotent. He has infinite qualities. A person may well be able to count the dust particles on this earth, but he will not be able to enumerate the qualities of Ram, which are Infinite
“Yova anantasya gunanamta” (Bhagvatam).
A person is mad if he says “I can count His qualities”. It cannot be done. Nothing of Ram’s is limited. His names are infinite, qualities are infinite, pastimes are infinite, abodes are infinite, associates are infinite, everything is of infinite quantity and that type of infinite that if you were to take away infinite, you would be left with infinite.
“Purnasya purnamadaya pruman evavabisyate”
Purushottam Ram is the ultimate whole and such a whole that if you were to remove the whole, you would still be left with the whole.
The Veda says “sa bhagvan” Further it says
“ramastvam Paramatmasi sachidananda vigrah”
O Lord Ram, you are the Paramatma. That is to say Bhagawan Ram is both Paramatma and Brahm. They are two manifestations of His.
For example “Chayastaisamityavadhautam pura, totah sarustivibha ritakratim vibhuvibhakta vayavam purmanithi kramadruanad ityabodhi sah”. When Narada was coming before Sri Krishna from Vaikunth, he saw a light descending, as he came closer they saw an effulegent human form and when he was close to earth they said “Oh it is Naradji”. Brahm is like the light, Paramatma is like what was seen in between and Bhagawan like the Narada seen alighting onto the earth. The last from is that in which everything is visible, just as I am sitting before you. Like that Ram and Krishna sit before you and speak to you and you are able to catch Them with all your senses. Just as you are able to do in the world.
The Vedas says “samastuam paramstmasi saceidananda rigrah”.
And a distinct feature of Ram’s is that he is Himself the ultimate resort of eternity knowledge and Bliss and His body is non different from Himself. Look, we have a body and we are the soul. This is true even of the celestial gods, and everyone else in the infinite universes. There is a body and one owner of the body. But in Bhagvan Ram, the body and the owner of the body are one “deha dehi bhuda eaivanessvare vidyate kvacit”.
That Sacchidanand Brahm is the body and “anandmatra karapd mukhodardih”. Everything in His body is Bliss. There is nothing else, though it looks just like any other body. You can see hands and feet but they all not of flesh and bone. They are not material. They are the form of Eternity, Knowledge and Bliss. The body is like that and so is the owner of the body. His body is like that, therefore it is referred to as divine and Blissful “cidananda maya deha turnhari vigat vikar jani adikari”. “brahim saccidananda ghan raghunayak jaha bhup”. “ sai saccidanaga gha rama”.
Look a word “ghan” is being added here. What is this? Isn’t Sacchidanand enough to describe Him? Why has ghan been added? It is the formless Brahm that is called sat, chit, anand. Beyond sat is chit and beyond chit is anand. So you could call Him Sacchidanand, or chidanand or just anand.
“brahmeti vyaganta anandadhy khalvimani bhutani jayante anadena jatani jivanti anad prayantyatbhi samarishanti”
It is Bliss itself that is God. It is not that God contains Bliss. Bliss itself is God.
“anand evadhastat ananda upanisatat anadah purastat anandah pascat anand utaratah anado dakshinatah ananda evedam sanravam”
There is bliss above Him, Bliss to the North of Him, Bliss to the East and Bliss to the West of Him,Bliss within Him and Bliss outside of Him. That is called Brahm, that is called Ram Bliss is the Formless Brahm and its very essence is anand ghan (Bliss in a dense from or the essence of Bliss) or anand kand (the root of bliss). These two words have been used for Ram and Krishna in the scriptures- Anand Kand or Anand ghan. Tulsi das uses the word “ghan”. My Rama is not merely Bliss. He is the very essence of Bliss. The essential substance of Bliss has been extracted to form His Body.
“ram eva param tathuram” (ram rahasyopanishad). So through out the Vedas the subject of Ram has been represented. And the word “Ram” has been explained. I had said before “ramante yoginati”. There is another meaning “ra sabdo visva vacano masecapisvar vacakah visvanamravaro yo hi tena ramah prakistitah” “Ra” means world and “ma” means Lord or Ruler. Ram is the Ruler of the entire world. There is no other ruler, everyone is ruled by Him. Everyone is controlled by Him. He is the Ruler and Controller. Ram does three things. Brahma has said in the Valmiki Ramayana “Karta sarvasya lokasya”. He has manifested infinite universes. And it is something no one else can do. He has not given this power even to His saints even though He has given them eternity, knowledge and bliss. “aphrt papma vijaro vimtryu visoko vijighatso pipasah satyakanah satyasankalpah”.
According to the Vedas, there are the eight qualities of God and He gives it to His devotee, but retains the task of creation for Himself. “jagad vyapar varjam” This is a Vedantic aphorism God does the job of creation Himself. That is why the Vedas define Him as follows:
“hato va imami bhutani jayante yena jatani jivanti yatprayantyabhisam vishanti. tadviyjrjanasasva”
From Whom the world emerges, by whom it is protected and in whom it merges.
The person performing there three tasks is Brahm Ram. No one else does this. The saints have Divine Bliss, Divine Love, but the job of creation is done by God alone. “bhog matra samya lingacca” (Brahma sutra).
His personal bliss, the bliss of divine love, the ultimate bliss, divine bliss, indescribable bliss, infinite Bliss, all this that is connected to Him is given to His saints – the surrendered souls. But he does not give anyone the job of creation. That is why Brahma said “karta sarvasya lokasya antye madhye tatha caadar”.
Brahm Ram is He Who was at the beginning of the world, during the middle and Who will remain at the end-He and He alone.
“yo vasisyet so smyham”. After the annhilaton of infinite universes only God remains. Alone. You get bored when you are alone don’t you-when you are without your mother, father, husband/wife or son, just alone? So God also got bored “sa ekaki na ramate sadviyamaicehat. sa ra immevatmanam devedha patyat totah patisca parni cabhavatam”.
Then He made Himself into two persons- one Sita one Ram. He became two. These are not two personalities – Sita Ram. Ram Himself became Sita. Sita Herself became Ram. One became two He could have become infinite if He chose, left alone two.
He had assumed infinite forms in Ayodhya. So God’s actual form is one of Divine Consciousness. That is why no one can see Him, or speak to Him or hear His words or even think of Him or know Him.
Since He is beyond the intellect, how can the poor senses hope to grasp Him. They hold the most subordinate position. “ram atarkya buddhimman vani mat hamar as sunuhe sayani” Speech has no access there. The Vedic verses describe Him as beyond words (anuvacaniyam). They say “We cannot say anything “an iti na iti astherl nasianuh”. “There is no end to Him. We cannot describe His qualities”. But they have mentioned a few.
“sahasrasersa purusah sahasrakshah sahasrapat sbhumin sarva tasprava tytisthaddasangulam”
He has thousands of eyes. Thousands of ears, thousands of hands.
This description of “thousands” is inadequate. Everything He has is infinite. There is no counting anything that he has. So God is beyond the mind and intellect. He is beyond thought, inconceivable and unknowable. Many laying a claim to greatness have gone to Him, only to return humilitated, without knowing Him. Not small time persons- personalities like Brahma, Vishnu and Shankar.
“jig pekhan sat dekhan have ridhi hari sambhu nacavan hare,” tea na janahin maram tumera aur tumahin ko jananhara”.
So no one can know Ram. And without knowing Him, you will not accept Him, and without accepting Him, you cannot love Him, and if there is no love then how will you attain Him?
“jane bina na hoya partiti binu parttiti hoya nahi prete.”
And without love how will you meet Him? “amahin keval prem piyara”
So no one can know Him. Neverthless infinite souls have become saints. How did this happen?
“tumharihim krpa tumahin raghunandan janat bhagat”.
“Your devotees know You, but only when You give Your senses, Your mind and Your intellect to them”. So the conclusion is that Ram can be seen only by Ram. Who can hear Ram’s words? Only Ram. Who can get His divine fragrance? Only Ram. Who can taste the flavour of His person? Only Ram. Who can think of Him? Only Ram. Who can know Him? Only Ram. And whichever surrendered devotee His gives His divine senses, mind and intellect to, even if it is a donkey, will be able to see Him. It could be anyone, “purush napunsak nari nar jiva caracara koya”. It could be anyone, by God’s grace, he will receive divine tranocendental senses, mind and intellect. Only then is it possible to attain Him, not otherwise.
“yato vaco mivartante, apepaya manasa sah (Veda) “indriyani paranyahurundri – yebhyah param manah (Gita) “manasbu parabuddiryo buddhey paratastu ah (Gita)."
The Veda says – “induyebhyah para hyartha arthebhyasca param manah mansatu para byddhibydertma mahan parah mahatah paramvyatmay aktat purusah parah. Pursuant param kincit sa kastha sa paragatih.”
The senses mind and intellect have no entrance here even if they belong to Saraswati, the goddess of learning and Brihaspathi, the guru of the gods. Even a great intellect will have no worth over here.
We practice devotion to God. However, this is not actually devotion, it is surrender. Since we have not seen Him how can we make a form, no matter how great our intellect? Saraswati herself can come forward with a reply to the question “Can you meditate on Ram?” “No it is impossible. When I have not seen Him how can I meditate on Him” And how can we see without having received divine vision? And that divine vision will be obtained only upon complete surrender, when the mind is pure and we have received divine love. No before. That is why God cannot be known or understood by anyone. When Ram came to this world and stayed for 11,000 years did it actually benefit anyone? People got confused and no one benefited. Tulsidas in showering praise on Ram has said “Ram ek tapas tiya tari”. In all He delivered the wife of one ascetic! for ( This refer to the story of Ahalya, the wife of Gautam Rishi. Having been attracted to Indra, the king of the Gods, she was cursed to become a stone for her infidelity. At the touch of Ram’s feet, she regained her female form) Ram stayed for 11,000 years in this country enjoyed its goods, and delivered only one person. And there is doubt on that issue too! Why? Ahalya went to her husband’s abode after receiving the touch of the feet of the Lord. If her husband went to Saket, then it is true she was delivered and if he did not, then how was she delivered?
Yes, so we can understand that the descent of Ram will not benefit anyone.
“sugam agam nana carit suni, muni mah bhamhoya”. Prathin bandhan ran mahan nirakhi”.
Someone of the stature of Garuda (The eagle-like mount of Vishnu) fell into delusion on seeing Ram’s pastimes “bhav bandhan te chtahin nara japi kakar nama”. He thought “An significant demon has bound Ram with a nag pash’ (Indrajit used weapon which bound Ram and Lakshman with snakes) I can accept Ram as a great personality but He definitely cannot be God.”
“mahamaha upja un tore”. So poor Garuda roamed around everywhere, bound by maya. He could not comprehend Him No one can comprehend Him.
Let me relate a little incident for you. Sita had been kidnapped. And Ram went with Lakshman to search for Her on foot. Now look at the way He searching for Her. A lot of people lose their wives, sons or sisters but they follow some standard method to recover them. Either they will inform the police or publicize it on radio – there are various methods.
“re urksahparavatstha girigahan lata vayn vijanama rama ham vyakuli--- dsta”.
But, Shree Ram was roaming around the forest saying “O trees, creepers and leaves tell Me if my Sita has gone this way”. Does anyone ask a tree? However Ram is not conscious about who he is asking this question to. Is it animate or inanimate. This is His state in separation from a woman. At least that is the way we must have perceived this drama. We are the same age as Ram that is to say we too are eternal. We can compete with Him on this issue. Ever since Ram has been, so have we.
The soul, maya and God are all beginingless, endless, eternal realities. So we must have seen Him, been present during His descension and must have laughed at Him and said” Look at Him. He has gone mad. He is asking a tree where His Sita is?
And look at what He says to Lakshman “ko ham bruhi”. “Who am I”? “ko ham bruhi sakhe suryam sa Bhagvanaryah sa ko raghavah”.
Lakshman said “You sir are of noble birth”. “Who I? Of noble birth?” “You are the supreme Lord Rama” “Oh I am Ram I see I see” “Ke yuyam” And “who are you”? He has forgotten Lakshman.
Lakshman said “My Lord I am your servant Lakshman”. “Oh, now I understand. I am Ram and you are Lakshman. But tell me what are we doing in the jungle”. He has forgotten what He was doing there.
“kartare kimihasmahe nanda sakhe dervyagatimaragyati”. “We are looking for the Divine mother”. “Divine mother?” “ka devi” “Which Divine Mother”? “janakadhirya Tanya” “The daughter of Janak” “Oh ha janaki” taking Her name, He fell unconsciousness”. Now tell me if you have seen a person so attached to His wife in the world. There is no one. And there cannot be anyone like that.
“sainitre namu seryatam tarutalam candamsurugjrumbhate”.
“Lakshman, let us go into the shade of this tree. The sun is very hot”. Ram is saying this at night. Lakshman says “My Lord what is this you are saying? ” “candansorisika ratha raghupati can—yamamelati”.
“My Lord this is the moon. Where will you find the sun at night”? He is asking the creepers, trees and leaves for the whereabouts of Sita. These are His lilas. The word lila is used. Seeing these pastimes, who would not get deluded?
Parvati was one such case. Even though her husband Shankarji had offered his salutations to Sri Ram she did not come to her senses. And she said “How can this be God? Let me test Him”. Look she is going to test the power house. Infinite Brahmas, Vishnus and Shankars and their consorts are His servants. And she went to test Him and in the process herself got tested.
Look this word Vishnu occurs everywhere. In places it is said Ram is an incarnation of Vishnu. It occurs in the Adhyatma Ramayana too “twam visnurajanaki laksmih” You are Vishnu and Janakiji is Lakshmi. Again “jay Ram Ramapati”.
This is said in various places. But this Vishnu, is not the Vishnu of each universe. Each universe has one Brahma, one Vishnu one Shankar. Since there are infinite universes, there are infinite Brahmas, Vishnus and Shankars. Above them is Mahavishnu and He is a partial manifestation of Ram.
“Visnurmahan sa iha yasya kala viseso” (Brahma Samhita).
That is why when the colossal universal form was seen – “bhin bhin pratilok vidhata bhinn Vishnu Siva Manu dishi trata”.
Infinite distinct Brahmas Vishnus, Shankars, and Manus belonging to the infinite universes were seen.
And when Ram was seen by the Vishnu of one universe “Rama samet Ramapati mohe” He became enchanted. Laxmi and her husband Vishnu, were both enchanted. So the Vishnu of one universe is subordinate to Ram. He is Ram’s gunavatar. He who is Lord of Infinite universes and the Master of Vaikunth- that Mahavishnu is non different from Ram. He is Ram's majestic form and He is four- armed. Brahma uses the word chaturbhuj (four armed) to describe Him. “bhavannarayano devah” “You are Narayan. This word Narayan can be misleading. Because it is used for Vishnu, Mahavisnu and for Ram and Krishna. These words can be snares, which theoretical scholars cannot deal with. It is the saints and great souls who know their true meaning.
So according to the Vedas, Ram is absolute supreme personality who is both Brahm and Bhagvan. He is God. And His second form is Paramatma and His third is Brahm. All these three- Brahm, Paramatma and Bhagvan are one. These three have been divided into two in the Vedas “dve vav brahmano rupe murtam caiva murtam ca”. There is a God with form and qualities and one without form and qualities. There are just these two in the Vedas.
“ek darugat dekhiye ekir, pravak yuga sam Brahm viveku”. There is a God with form and one without. The worshiper of the formless God are called gyanis and those of the God with form, bhakt. But, Ram cannot be attained without devotion. This is the challenge of every scripture from the Vedas to the Ramayan. “bhaktirevainam nayati” The Vedas is clearly state that He can be attained by devotion alone. Not by devotion too. The word eva (alone) has been used. It is only devotion that can take us to God. “yasya deve para bhaktir yatha deve tatha gurau” (Veda) upasate puruasm ge hyakamah (Veda) Bhaktireva ganiyasi bha—gariyasi bhaktireva (Narad)” bhaktiyatvaran sakya ahamevam vidho yuna, jnatum distumca tattvena pravestun ca paramtapa (Gita)"
All three are saying that devotion is the only way. “naham vedairna tapasa na danena na cyiyaya sakya evam ridho ……. Yatha” (Gita) “I can be attained only by devotion”.
“bhakya hamkaya grahyah (Bhagvatam). “I can be obtained only by devotion. There is no other way.
And Tulsi das has filled the entire Ramayan with his exhortations of Bhakti.
“jap tap niyam yog nydharma sruti sambhav nana subha karma”
You can do everthing else but you will not attain Him. There is just one medicine.
“sadhak siddha vimukta” Look at the word used- Vimukta (liberated). Even he has to practice devotion.
“sadhaksiddha bimukta udasi, kavi kovida krthajna sanyasi, jogi sur sutapas jnani dhrma nirat pandit vijnani rarina binu seen nam svami ram namami nami namami”.
This is Tulsidas’s challenge “vare matha baru hoya ghit sikhta te late tel. Binu hari bhajan na bhav tariya yah siddhant apel”. It is the repeated challenge of Tulsidas that Ram can be attained only by bhakti. So you have understood that Ram is God. And Paramatma and Brahm are two features of His. His body is the essence of eternity, knowledge and bliss and He is impossible to attain by the paths of Karm, Gyan or Yog. It is only by devotion that he can be attained.
This Ram and Krishna are not two personalities. They are One Reality. This fact is not known to many religious persons. They say we all worship our respective worshipable deity. Our object of worship is someone else, so how is if possible for us to bow before Ram. And the devotees of Ram say “How can we salute a bow before Shri Krishna.” There is such ignorance in our country.
There are personalities of greater intellect than yours- Brahma, Vishnu and Shankar, are humbling themselves before Ram in His descension and before Shri Krishna in His. Is your intellect greater than theirs? Tulsidas says “Siya Ram may sab jag jani Karau pranam jori jug pani” He offers obeisance first to the miscreants and afterwards to the gentlemen. And you think he will not offer obeisances to Krishna. Such a gross mistake!.
O.K let us quote from the Ramayan “mayatitam madhva madyan ja jagadai” ( Adhyatma Ramayan).
The Adhyatma Ramayan refers to Rama as Madhav (name of Shri Krishna) “I offer my salutations to that Madhav who is beyond Maya and who exists before the manifestation of the world.”
Then the same Adhyatma Ramayan states more clearly “vande ramam market varnam mathuresam”. O Emerald-hued Lord of Mathura, O Ram, I offer my salutations unto you.
“vindaranye vandita vindasak vrindam” O Ram! Who resides in Vrindavan and is worshipped by the hosts of gods. I salute you!” This is the statement of the Ramayan. And you have the courage to go beyond that.
Tulsidas has written the Vinay Patrika. Everywhere he expresses great humility. “There is no greater sinner than myself. My Lord have mercy” and so on. But in one place, he challenges maya, “ab mai tohi janjo sansar. Bandhi na sakai mohi hari he bal prakat kapat agan.” “O Maya you cannot disturb anything of mine, because I have the power of Hari behind me”. Which Hari is this, whose power he is referring to “sahit sahay tahan vasu at jehi hridaya na nandakumar” “O maya set up your abode in that heart in which Nandakumar does not reside. You will have no effect on me. Nandakumar resides in my heart”. Note he says Nandakumar not Dasharath kumar “virad garib nivaj ram ko jad patang panav sudma ko”.
“My Ram is the saviour of the poor. He removed the misery of Sudama and the Pandavas and freed the Yamalarjuna trees”. This is said in Tulsi’s Vinay Patrika and you have gone beyond this. Many devotees of Ram will say “No matter what, I have my object of worship”. I have a question for you. Your father has twenty five sets of clothes. One for the office, informal attire when he roams around in the house, and he bathes without clothes. Has your father changed in the different circumstances? No he is the same in all circumstances, the husband of your mother. And in Ram and Krishna’s case their body colour was identical. Both were blue-complexioned. Both were yellow clothes. Everything was identical. But, what about the peacock feather? So, is there a restriction that Ram cannot wear a peacock feather? If he gets into the mood he might wear one. Who is going to stop Him and say “Why are you wearing this when it is reserved for Shree Krishna”. There is no such thing. But Ram carries a bow. So Krishna does not carry a bow? He is also known as the weilder of the Sarang bow.
Why are we speaking such nonsense? Let us look at all those who descended in Ram’s decension.
“tatah padma palasakshah krtvatmanamo cuturvidham” (Valmiki Ramayan)
Lakshman, Bharat and Shatrughan are not saints. They are all Ram. Ram himself had taken four forms and these four descended in Krishna’s descension as Krishna, Balaram, Anirudha and Pradyumna. And the same Brahma, Vishnu and Shankar went in the descension of Ram and again in the descension of Krishna to offer eulogies.
So one should not commit the grievous offense of distinguishing between the two. If some innocent people are not conversant with the scriptures then they should accept my request not to distinguish between the two. It is not that they are equal. They are the same person. Equal implies two personalities. But there are not two personalities. One personality has taken infinite forms “anant nam rupaya”.
We have to cry out and call Him. Cry and call Him. Not the way we see people singing in the temples. “bhaye paragat kripala din dayala” (Maharajji imitating the way people sing).
Not like that. You have to cry and call out to Him. You are begging from Him. You are begging for divine love, begging for His vision. When a person is truly hungry he begs in a particular way and differently if he is full (maharaji does an imitation).
You hear the pandits recite in the temples “tvameva mata ca pita tvameva”. They sound like they are fighting. You have to pray with tears in your eyes, with humility “mio sam din na”.
This is also said with no corresponding feeling inside. This will not work. You will have to cry and call out to Him. God loves selfless tears, those that have no worldly desire or desires for liberation.
“Tum sama visaya svaraga apranga”
This desire for sense gratification and liberation are two witches.
Now when you shed tears and call out to Him and sing His name and about His form, pastimes, qualities and abode in Kirtan, your mind will become pure. When the mind becomes pure, God by His grace gives His svarup shakti. This power will make your mind, intellect and senses divine. Then the guru will initiate you by giving you Divine love, after which you will be able to see God, you will see God personally, face to face. Then you will be liberated from maya, the three gunas, the three types of action , the five types of afflictions, the five sheaths, and from material dualities. – All the afflictions that plague you will be finished in a second.
“tadvisnah paramam padam sada pasynto suryah" (Veda)
Forever immersed in the Ultimate Bliss, you will reside with Ram in Saket lok and receive His service. In this way you have to attain your goal.
“All Glories to the Lord of Saket Lok-Shree Ram”
Edited lecture of Shree Maharajji delivered on the occassion of Tulsi Jayanti at Tulsidas Mandir, Gyan Gudri, Vrindavan, 18-08-1991.
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I am His Vs He is mine!
You were told yesterday (read: The Lover, The Divine Love and Divine Love) about three entities: the lover, the Beloved and love. You were also told that the Beloved is one who possesses Divine love. This “love” is God’s most intimate personal power which can be attained only by the Grace of a rasik Saint. It cannot be attained through personal effort. This is why even the greatest yogis, ascetics and liberated, pure-hearted paramahansas beg for Divine love. The treasure house of this love is Shree Krishna and His associates alone. No one else can lay claim to owning this power called “love.” No personality controlled by Maya, not even the king of heaven, can occupy the seat of the Beloved. Wherever maya exists, it is absolutely apparent that Divine love has not been attained, and one who is devoid of Divine love, cannot occupy the seat of the Beloved. Therefore, no material personality can be the Beloved.
The fact is that we cannot do without establishing a loving relationship with God. The scriptures tell us about three different ways to love Him, or surrender to Him:
तस्यैवाहं ममैवासौ स एवाहमितित्रिधा ।
One way to love Him is to think, “I am his.” Another way to love Him is to think, “He is mine.” Yet another love is, “I am he.” The first two are forms of love one can practice, but the third cannot be practiced. It is a special state, in which the lover feels himself to be the Beloved.
In this state, the servant-master relationship gets hidden. Sufi Saints also speak of this state:
“I am the servant as well as the master. I am the lover as well as the Beloved. I am the worshipper as well as the worshipped.” Sufi philosophy also says:
हमः अजोस्त
“The entire world has emanated from God.” Now, this is a different view point. On the one hand, Sufism says, “I am the servant as well as the master.” On the other, it says, “Everything that exists has emanated from God.” Our Vedas say the same:
“The entire world has come forth from God.”
There is a third Sufi view point, and that is:
हमः ओस्त
“Everything is He.” The Vedas also say the same:
“Everything is God.”
सकलमिदमहं च वासुदेवः ।
“Everything is Vasudev, everything is Krishna.”
Out of these three philosophies, स एवाहमिति त्रिधा is not a philosophy at all; it is a special stage of love that is attained. Constantly thinking about the Beloved, the lover becomes so absorbed in him that he starts feeling himself to be the Beloved. This is a very elevated stage. Ramakrishna Paramhans would hold a flower garland in his hands to put on Mother Kali and saying “Mother, Mother, Mother,” he would place the garland around his own neck. He would consider himself to be the Divine Mother. He was not acting, mind you. The fact was that he was not conscious of what he was doing. He was in a state of complete unity with the Divine Mother.
प्रसादे सा दिशि दिशि च सा पृष्ठतः सा पुरः सा,
पर्यके सा पथि पथि च सा तद्वियोगातुरस्य ।
हंहो चेतः प्रकृतिरपरा नास्ति मे काऽपि सा सा,
This is a unique stage of love in which the servant starts feeling himself to be the master, and the mast
er starts thinking himself to be the servant. You must have heard or read in the Ramayan:
er starts thinking himself to be the servant. You must have heard or read in the Ramayan:
Shree Ram is sitting under a tree, and Hanuman and other Divine personalities are sitting on the branches of the same tree. Pay attention to this. This is not Shree Krishna that we are talking about, who i
s the embodiment of Love. Ram’s descension was that of maryada (decorum and propriety of conduct) where we have Saints like Bharat describing the qualities and rules governing the sentiment of servitude.
s the embodiment of Love. Ram’s descension was that of maryada (decorum and propriety of conduct) where we have Saints like Bharat describing the qualities and rules governing the sentiment of servitude.
“The servant should place his head where the master’s lotus feet have treaded.” And devotees like Hanuman are embodiments of the sentiment of servitude. They are not madhurya bhao Saints who can act as they please and take liberties with God. But, these dasya bhao Saints are acting in this improper way by sitting at higher level than their master. But Ram does not feel insulted, nor does He chastise them. “What kind of misbehavior is this, sitting above Me? If you don’t want to sit below, at least sit at the same level.” Seeing that it was not possible to sit at a lower level than Shree Ram, the devotees should have at least sat at the same level as Him. Because it is the period of exile and because there is no throne available in the jungl
e, Ram is sitting under a tree. It is not wrong for devotees in this circumstance to be seated at the same level as their Lord. But how is it that they are sitting directly above His head? You all know that this is what happened. Is this an accident perhaps? No, no. The fact is that Hanuman and others have lost the awareness that they are servants.
e, Ram is sitting under a tree. It is not wrong for devotees in this circumstance to be seated at the same level as their Lord. But how is it that they are sitting directly above His head? You all know that this is what happened. Is this an accident perhaps? No, no. The fact is that Hanuman and others have lost the awareness that they are servants.
स एवाहमितित्रिधा ।
They are all feeling that they are Ram, and Ram is feeling that He is the servant. Otherwise, do you think that Shree Ram, who dealt with Shoorpanakha’s misbehavior so harshly that He had her nose and ears cut off, would permit such a breach of etiquette here? Hanuman and others were also not in a normal state of consciousness, else they would not have sat above Shree Ram. They were all absorbed in Divine love. Had even one been normal he could have pointed out to the others what was going on. Even one sensible man
in a group can drill some sense into the rest. But, here they were all in a state of samadhi induced by extreme love.
in a group can drill some sense into the rest. But, here they were all in a state of samadhi induced by extreme love.
This is an elevated state of love of God, but we have to begin by developing the two sentiments within us: “I am His,” and “He is mine.” Consider both carefully. Which of the two sentiments do you prefer? Do you prefer to think, “I am His,” or “He is mine?” We sing from the Prem Ras Madira:
“O Shree Radha Rani! Cast a glance in my direction.” We also sing:
“You are eternally mine, and I am eternally Yours.” Both sentiments are covered. Some prefer to think, “I am His.” Some prefer to think, “He is mine.” So, I expressed both sentiments in one song. However, “He is mine” is a superior sentiment. “He is mine”, that’s all. I don’t care whether or not He considers me His. There is no doubt about my being His, because I am a part of Him, I have an eternal and natural bond with Him and cannot be anyone else’s because:
The Vedas say, “All individual souls are parts of God.”
The Vedas declare, “All relationships of the soul are with God alone. No one else can have any true relationship with the soul.” This proves that we belong to God. There is no denying that “I am His.” However, knowing this has not helped us. Countless lives have passed. I was His. I am His. I will always be His. This has been declared boldly by Shree Krishna personally and has been clearly stated in the Vedas but to no avail. So, how will we get results? By instilling the sentiment “He is mine.” We have to accept Him as ours. The fortunate souls, Tulsi, Sur, Meera, Kabir, Nanak, Tukaram, who accepted Him as theirs, reached the goal, crossed maya, and attained the ultimate Bliss of Divine love. They who have not realized this fact are rotating in the 8.4 million species of life. So, we must endeavour to develop the sentiment that “He is ours.”
This sentiment is expressed by some people as: ममैवासौ The meaning is, “He is only mine.” In my opinion, this expression is inaccurate. Rather than ममैवासौ, “He is only mine,” we should think, असौ एव मम “Only He is mine.” In other words, “I have no one else but Him.” The day this sentiment “He alone is mine” becomes grounded in us, our work will come to an end. We will have nothing more to do – no karm, no gyan, no bhakti, or anything else. The last action required of the soul is to accept that “He alone is mine,” after which everything will be attained and we will be free forever.
A child loves rasgullas. He never thinks, “O Rasgulla! I always cry in front of mommy and daddy for you. Do you love me also?” No, the child loves the rasgulla and doesn’t care whether or not the rasgulla loves him back. If we love someone, why do we want to know whether that person loves us or not? This is not love. It is business, where we are constantly weighing profit and loss. “I gave you ten dollars, but you gave me only five dollars’ worth of goods. This is not proper.” You get upset. For ten rupees, you expect ten rupees’ worth of goods. If you get eleven rupees’ worth, you are happy. But at the very least you expect ten rupees’ worth. This is called good business sense. The problem is that we apply the same business sense when it comes to loving. We try to show all the time that we love the other person more than he loves us. All the while, internally we want the other to love us more than we love him.
Now, if we accept the sentiment “He alone is mine,” then we will not be in this constant dilemma, wondering “Am I His or not? Does He love me or not? Does He consider me His own or not?” We will not get caught up in thinking any of this. God proclaims in the scriptures:
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् ।
“I reciprocate the love of the individual soul to the exact degree and with the exact sentiment.” This is an indisputable, unchanging Divine law. Keeping this Divine law in mind, you should never worry that perhaps He does not love you. He has to love you; He has no choice. You do not need to think that someone may have poisoned His ears against you which may have made Him stop loving you or not loving you as much as before. Why the doubt? He is not some worldly person, that he will listen to some third party and stop loving us, or reduce His love. Why is there any doubt on your part about His love for you? He is All-seeing, All-knowing, the witness to everything, the well-wisher of all, the Supreme Almighty Lord. There is no question of doubt in this regard. There is no power that can shake or disturb the degree and amount of His love. There is no need to speculate, “Does He love me?” Or, “How much does He love me?” How much He loves you, depends on how much you love Him. “How much love do you want from Him?” “A lot.” “Then love Him a lot.” How is it that you love Him a little bit and expect Him to love you a lot? Even if your love is just a business transaction, you still cannot expect a hundred rupee shirt for only ten rupees. The paper money in your hand is a ten rupee note, and the shirt made of cloth is worth a hundred rupees. You should stay within your means. If you want a hundred rupee shirt, you must spend a hundred rupees.
साक्षी चेता केवलो निर्गुणश्च ।
So there is no question of His not knowing the extent of our love for Him.
Thus, we should develop the feeling within that “He alone is mine.” It understood that we are His. If you want to say both, that is all right, but be careful in the use of the word “alone.” “He alone is mine” is correct, but “He is mine alone” is wrong. He has infinite souls, and you are one of them. If ten million souls love Him equally and simultaneously, He will love them also equally and simultaneously. He is capable of doing this. Even worldly parents are capable of this. A mother may have four children. She loves them all equally. None of the children complain. None of them ask, “Mommy, we are four brothers. Which one do you love?” Even if the mother were asked, she would say that she loves all four equally. She explains to her child, “Son, I have five fingers. If I press any of the five, I will feel the pain. I love all five fingers equally. When I wash my hands, I wash all five fingers, don’t I? No one loves just one finger.” When even a worldly mother can love 5-6 children simultaneously, it should not be difficult to believe that the Omnipotent Lord can love countless souls. He is the Lord of yogmaya. For Him, nothing is impossible. Assuming countless forms for the sake of countless souls is not a problem for Him. For this reason you should not think that He is yours alone. Saints always think, “He can ignore me if He wants, but He should love others.”
Moreover, we should think, “Why should He love me?” If it were not for His law that He loves the soul in the same way as the soul loves Him, we could never even hope for Him to love us. You see, our body is very dirty. It has nine openings and only perspiration and filth are excreted from all these openings. Why should God, who is Divine, look at or love our impure body made of five material elements? Our eyes are made of five elements, and yet we shy away from looking at a pile of garbage. We are happy looking at beautiful roses and lotus flowers growing in a garden. But if we were to see a few baskets of manure lying next to the flowers, we would make a face. Our eyes are made of the five material elements. Flowers are made of the same five elements, and so is manure. In fact, manure helps flowers grow. Yet we do not wish to see manure. Then isn’t it astounding that the Divine All-knowing Lord should look at our material bodies and our dirty minds and love us nevertheless! You yourself are not ready to love someone ordinary, below your station.
जाने ते छीजिहं कछु पापी ।
“One who realizes himself to be a sinner, no longer remains a sinner.” One who accepts himself to be ignorant, will become inquisitive for knowledge and will acquire knowledge of the self. But those who do not accept themselves to be ignorant will never take out time to hear spiritual knowledge. I have met many billionaires. They say to me, “Maharaj Ji, please Grace me.” I ask, “What kind of Grace do you want?” “Divine Grace.” “Then give me some of your time.” “Maharaj Ji, I just don’t have any time. I have so many mills and factories in so many states. I can’t spare time even for death.” This means you are not desirous of God. You are expecting happiness from the world. You are certain that you can get happiness here. Fine! Then go towards the world. Why have you come to me? Come to me only when you are firmly convinced that there is no happiness in the material world. It is only when you fully realize that even the king of heaven cannot attain peace or happiness, even in his dreams, that you should come to me. You somehow believe that Saints can wave a magic wand and give you Divine experiences. Think about it. If God or His Saints had such a magic wand, then why would the world exist? They would have waved their wand and all living beings in countless universes would have attained unlimited Divine Bliss. God and Saints are satya sankalp. This means that whatever they desire, happens, and yet the material world continues to exit. How can you hope that they will liberate you without any effort or desire from your side? You have to make the effort yourself. What you have to do is to accept that He alone is yours. Whether you manage this in a month, a year, one lifetime or in ten lives, is up to you.
You will have to take your love to great heights. You have to increase your attachment to the point where you feel that “He alone is mine.”
“Every moment should seem like eternity in separation from Shyamsundar.” You have to reach this ultimate point in the feeling of separation, to start hoping for the attainment of God.
आहे सर्दो रंगे जर्दो चश्मेतर ।
इन्तजारी बेकरारी बेसवर ।
कम गुपुतनो कम खुर्दनो ख्वाबे हराम
आशिकाराँ नौनिशां ।
These are the nine symptoms of love. The lover takes deep sighs. His complexion becomes pale as he burns in the fire of separation. His eyes continuously shed tears. He becomes restless and impatient as he waits for the beloved. He speaks very little. I remind you people every year not to engage in talking during the one month that you are here, but you do not stop. You think that I do not find out that you are talking. But this is your mistake. Yesterday I did not eat because of your talking. I atone for your mistake every year in one way or another, but it leaves no impact on you. You are not content till you speak, in spite of knowing that I could ask you to leave Mangarh. You are even ready to leave, but not to stop speaking. Just think of the loss you are incurring. You are willing to deprive yourself of such great spiritual benefit for the sake of talking. It is evident that you have no love within. Otherwise, worldly conversations would pierce your ears like arrows and they would sound most bitter. You would say to the person talking to you, “Please be quiet. I am here to listen only to the name of God. I don’t wish to speak or hear anything else.”
Then you will say, “There is so much Bliss in this feeling of separation from Radha Krishna.” There is so much Bliss in the tears, the sighs, the pain of separation. Someone who sees you crying will think you are miserable. If he is told that you are crying for God, he will say, “It does not matter who he is crying for; he must be miserable.” “No, no! These tears for God are so precious that even the greatest paramhansas desire them.” But no one can understand this unless he himself tastes the nectar of separation. When you taste it, you will say:
“Between separation and union, separation is superior, because in it, I see my Beloved everywhere.”
बाटन में घाटन में बीथिन में बागन में
वृक्षन में बेलिन में वाटिका में वन में ।
दरन मंे दिवारिन में देहरी दरीचन में
हीरन में हारन में भूषन में तन में ।
गोकुल में गोधन में गोपिन में गायन में
यही ब्रजमंडल की रेणु में तन में ।
जहाँ जहाँ दखौं तहाँ श्याम ही दिखाई देत
मेरो श्याम छाय रह्यो नैनन में मन में ।
The Saint Soordas says that in a state of separation, the Beloved is seen everywhere.
“Wherever I look I see only Shyamsundar.” When you arrive at this stage and taste the nectar, you will remember every word I said and you will think to yourself, “Everything Maharaj Ji said was one hundred percent true.”
All glories to the Lord of Vrindavan!
Maya's bashing will force us to listen to Guru!
गुरु की नमानो जो तो गोविन्द राधे ।
माया दण्ड देके जीव को मनवादे ॥
If you do not listen to your Guru,
Maya will punish you in such way that you will be forced to listen to Him.
In this lecture Shree Maharajji explains the above doha. He says that Guru tries to teach a soul in many ways, but a soul who is under maya's influence, ignores those teachings. He says that "due ego of various kinds like intellect, body, money etc we ignore a saint or Guru's words." He further elaborates that like a mother who punishes her child for his wrong doings, maya also punishes us to divert our focus from world towards God and Guru.
My Guru's wish is my wish!
जहाँ जब रहो सोचो सदा उर धामा ।
मन की करतूत सारी लिखें नित श्यामा । 71
Wherever you are, always remember that Shyamaa who resides inside you is taking note of each and every thought of yours.
जानने मात्र ते ना बने कछु कामा ।
जानो पुनि मानो पुनि जाहु शरण श्यामा । 72
Only by knowing (reading Shashtras) will not help. One should surrender to Shyamaa after knowing.
राधा नाम-रुप-गुण-लीला-जन-धामा ।
याही में लगाओ मन भाव निष्कामा । 73
Attach your mind to Shree Radha's Name, Form, Virtues, Pastimes, Saints and Abode. But while doing so the feeling should be selfless.
श्यामा श्याम नाम रुप लीला गुण धामा ।
जेहि ग्रन्थ ना हो वाय करो परनामा । 74
Avoid such books which do not mention of Shyama Shyam's Name, Form, Virtues, Pastimes and abode.
वेद ब्रम्ह वाणी ही है करो परनामा ।
किन्तु दूर ते ही निहं लीला श्याम श्यामा । 75
Though Vedas are God's own words, it does not describe the Divine Pastimes of Shyama Shyam. It only talks of formless Bramha. So, avoid Vedas too.
वेद कहें निर्गुण ब्रम्ह सुख धामा ।
याको अर्थ माया गुण हीन कह बामा । 76
Vedas says the Blissful God is without and Virtues. But with virtues, it meant virtues that are under maya.
ब्रम्ह हैं सगुण याको अर्थ कह बामा ।
दिव्य गुणयुक्त श्याम हैं पूर्ण कामा । 77
Again, it says Bramha is with Virtues. That means God is full of Divine Virtues like mercy etc.
ब्रम्ह है अकाय याको अर्थ कह बामा ।
श्यामा श्याम काय तो है चिदानन्द धामा । 78
Vedas says Bramha has no body, which means Shyama Shyam do not have body made of five elements. Shyama Shyam's body is not different from Their Soul.
जीव की है प्राकृत दृष्टि कह बामा ।
गुरु दिव्य दृष्टि दे दिखा दे श्याम श्यामा ॥ 79
Soul has material eyes so it cannot see Divine Shyama Shyam. But Guru has the capability to grant soul Divine vision.
गुरु ही है ब्रम्हा विष्णु शिव कह बामा ।
गुरु ब्रम्ह भी है जो मिला दे श्याम श्यामा । 80
Guru is Bramhaa, Vishnu and Shiv. Guru is such personality who can take a soul to Shyama Shyam.
'गिरत्यज्ञानमिति' गुरु कह बामा ।
अज्ञान नासे दे दे ज्ञान श्याम श्यामा । 81
Defination of "Guru" word is-such personality who can disperse the darkness of soul's ignorance and fill it with the Divine Knowledge of Shyama Shyam .
'ज्ञानं गृणाति' गुरु सोइ कह बामा ।
जो तत्व ज्ञान दे दे कौन श्याम श्यामा । 82
According to this definition (Gyan Grinati Guru) Guru is one gives soul the knowledge of Shyama Shyam.
गुरु करे उसे जिसे मिले श्याम श्यामा ।
कान पष्ाकवाना ते ना बने कभु कामा । 83
Accept only such personality as Guru who can take you to Shyama Shyam. Only by taking matras from anyone will not help.
जिससे मिले तत्वज्ञान प्रेम श्याम श्यामा ।
उसको ही गुरु मानो वही गुरु धामा । 84
From whomever you get the Knowledge of Shyama Shyam, soul, this worls etc and even Love of Shyama Shyam, accept only him as Guru.
गुरु नाता मन ते जोडो सदा आठु यामा ।
जग नाता मन ते तोडो मिलें श्याम श्यामा । 85
Tie your relation with Guru and untie all other wordly relation, both from mind. Only by doing so one will meet Shyama Shyam.
गुरुभक्त मेरा भक्त मानें सुख धामा ।
माने निहं मेरा भक्त भक्त श्याम श्यामा । 86
Shyama Shyam accept a devotee of a Guru as Their devotee. One who is not a devotee of a Guru but tries to worship Shyama Shyam directly is not accepted as devotee by Shyama Shyam.
श्यामा श्याम कहें गुरु भजो आठु यामा ।
गुरु कहे आठों याम भजो श्याम श्यामा । 87
Shyama Shyam says, worship Guru and Guru says worship Shyama Shyam day and night.
मन न मनन करे श्याम अरु श्यामा ।
नमन न मन करे पद गुरु धामा । 88
This evil mind neither contemplates on Shyama Shyam nor surrenders in front of Guru's lotus feet.
मन है अशुद्ध शुद्ध करो गुरु धामा ।
शुद्ध मन लै के जाओ पुनि हरि धामा । 89
Purify the dirty mind at Guru's abode. Take that pure mind further to the Divine abode of Shyama Shyam.
गुरु ढिग में ही रहें श्याम अरु श्यामा ।
याते गुरुधामा ही है आपु हरि धामा । 90
Shyama Shyam resides within, outside and around Guru constantly. Therefore, Guru's abode is Shyama Shyam's abode.
संसार छोडो चलो सब गुरु धामा ।
हरि गुरु दोनों मिलें वहाँ आठु यामा । 91
Leave this world behind and march towards Guru's abode. There you will find Shyam and Shyama.
तन मन धन दान करो गुरु धामा ।
उन्ही की कृपा ते मिलें श्याम अरु श्यामा ।
Surrender your money, body and mind to Guru in his abode. Only by Guru's Grace you will meet Shyama Shyam.
गुरुदेव सेवा मिले गये गुरुधामा ।
गुरु की सेवा ते मिले प्रेम निष्कामा । 93
When we go to Guru's abode, we get His service. And by Guru's service we get Shyama Shyam's service.
गुरु ते ही ज्ञान मिले गये गुरुधामा ।
ज्ञाना ते हो हरि गुण-गान आठु यामा । 94
When we go to Guru's abode, we get the knowledge of Shyama Shyam. By contemplating upon that knowledge, we can constantly fix our mind on God.
माया ने भुलाया जग भाया आठु यामा ।
गुरु ने जगाया कहा तेरी एक श्यामा । 95
Due to maya, we have forgotten our real form. Guru dispersed that ignorance and introduced us with our real form, that we are soul not body.
गुरु की शरण गहो जाय गुरुधामा ।
हरि नाम गुण गावो बनो निष्कामा । 96
Go to Guru's abode and surrender to Him and constantly remember Shyama Shyam's Divine Name, Virtues etc selflessly.
नाम अपराध जनि करो गुरुधामा ।
अन्यथा नरक में भी मिले नािहं ठामा । 97
Be alert of spiritual transgression. Otherwise, you will not even get place at hell.
आदेश पालन हो सदा गुरुधामा ।
आदेश पालन ते मिलें श्याम श्यामा । 98
Always do what Guru orders you to do. Only by following His orders blindly you will meet Shyama Shyam.
गुरु की बुद्धि ते बुद्धि जोडो रहो बामा ।
उसी बुद्धि ते चलाओ मन आठु यामा । 99
One should always attach one's intellect to Guru's. With such intellect, one should keep control over one's mind.
गुरु रुचि महँ रुचि राखो गुरुधामा ।
चाहो जनि भुक्ति मुक्ति वैकुण्ठ बामा । 100
Your wish should be on Guru's wish. Apart from Guru's wish do not wish for material opulence or salvation or even Vaikunth.
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