WHO IS TARAKA BRAHMA???

TARAKA IS THE BA’BA’ OF THE CREATED WORLD(Edited and corrected hearing the audio)

SHRII SHRII ÁNANDAMÚRTI

Date & Place unknown.

Last night during DMC, I said, neither the tempos eternal nor the nature, nor fate, nor accident, nor the quinquelemental factors, are the Causal matrix, and as such they cannot be accepted as the object of Ideation, not only that, they are not perfect in themselves, but even if these entities, come in tactual proximity to one another, they even under such circumstances, they cannot be accepted or regarded, as the goal of human life.

You see if the tempos eternal comes in very close proximity to nature, even then we get nothing concrete, nothing adorable. And as you know, nature functions within the scope of tempo-eternal, so even if this tempos eternal, comes in closer contact with nature, or any other factor, we get nothing new, nothing fresh, nothing adorable.

And accident, all accidents take place within the scope of tempos eternal, there is nothing new in it, there is nothing philosophical addition to it.

And fate, that is, what is fate? Fate is the unquenched reaction, unsatisfied reaction. When action is done, it is within the scope of tempos, and when reactions take place, it is also within the scope of tempos.

Quinquelemental factors, they are the apparent cause of the tempos, so wherever there is the tempos, or there is the so called fate, or so called accident, everywhere the quinquelemental factors are there, so there mutual touch or combination doesn’t make, doesn’t create anything noble, that can be accepted as the desideratum of human life. The desideratum is a singular one, And I said, the plural term, desiderata never be use, because the desideratum is a singular one, and that one is Parama Purusa.

Now when Parama Purusa directly or physically comes in contact with these factors, what does happen? Parama Purusa is beyond the periphery of the tempos.

But when He comes in contact or comes within the jurisdiction of tempos, what does happen? Do we get something new then?

Parama Purusa is beyond the periphery of temporal and spatial and personal boundaries, But when He comes within their jurisdictions, what does happen? Or What may happen?

Under such circumstances we say, Parama Purusa has become Taraka Brahma, under such circumstances, He comes here – ON A PARTICULAR DATE, LEAVES THIS EARTH, ALSO ON A PARTICULAR DATE, HE TAKES BIRTH, BIRTH OF HIS QUINQUELEMENTAL BODY, DEATH OF HIS QUINQUELEMENTAL BODY, this we find.

And as you know, as the hub of the universe, He is the impersonal entity, but when He comes within the jurisdiction of these relative factors, temporal, spatial and personal, He doesn’t remain, He does no longer remain an impersonal entity, He becomes something personal, something closer, something closely related, and that is our Taraka Brahma.

Now why does He come in contact with quinquelemental factors? Why does He come within the jurisdictions of temporal, spatial and personal factors, these 3 fundamental relative factors, what’s the cause?

There are 2 reasons – one thing is, human intellect may get satisfaction, or may after coming in psychic contact, with the impersonal entity, but human heart is not satisfied with that impersonal entity, human heart wants something closer, something more sentimental, something more pleasing, and that’s why, just to satisfy, just to give pleasure to the progeny He comes within the scope of these relative factors, the Parama Purusa becomes Taraka Brahma.

And the second reason is that, in this created world, in this universe, each and every progressive, each and every progress is a progress through clashes and cohesions, and human beings must have sufficient intellectual stamina to move forward, fighting against all those pebbles of obstacles, when human intellect fails to do something new, in helping the society to move forward, the Parama Purusa, finds no other alternative, but to bring Himself within the scope of temporal, spatial and personal factors, just to guide the depraving and degenerating human society, so these are the two reasons.

So now when the society, is in degenerated or depraved condition, where the fissiparous tendencies dominate, where the static principal dominates, it becomes impossible for the Parama Purusa to remain, un-affected or assailed by human sentiments and human cries and human demands, then and then only HE comes in the form of Taraka Brahma, Taraka means “The Liberator”, and that “TARAKA” IS THE “BA’BA’” OF THE CREATED WORLD”, for HIM the devotees sing “Ba’ba’ Na’m Kevalam”

JAEVADHARMA AND BHA´GAVATA DHARMA{purely Original Discourse}

SHRII SHRII A´NANDAMU´RTI

24 October 1971 DMC, Visakhapatnam, INDIA

The subject of today’s discourse is “JAEVADHARMA and BHA´GAVATA DHARMA”. You know, wherever there is something, it may be animated, it may inanimated, it may be man, it may be an animal, but everybody will have to follow certain DHARMA.

Nobody, no entity, can go beyond the jurisdiction of DHARMA.

Oxygen follows certain DHARMA, gold is guided by certain DHARMA, cow is guided by certain DHARMA, man is also guided by certain DHARMA.

What is DHARMA?

But, You see in greater sense DHARMA means BHA´GAVATA DHARMA, that is the DHARMA to be followed by man.

What is the root meaning of DHARMA?

“Dhr” root verb plus “man” suffix is equal to DHARMA.

DHARMA means “holding entity”, “controlling entity”; DHARMA means SVABHA’VA, “Characteristic”, ” Property”.

“DHRYATE DHARMA ITYA’HUH SA EVA PARAMAH PRABHUH”–

“The holding entity, the containing entity, the controlling entity, is DHARMA.

So for each and every living being, DHARMA is the Supreme Lord.

“You will have to follow the dictates of DHARMA”.

You see order of DHARMA, dictates of DHARMA, are above all.

Suppose a physician say, “A man require animal protein for your health;” but suppose DHARMA says, “No, a man should not take carnal food;” then in that case you will have to follow DHARMA and not the physician, because the order of DHARMA is above all order.

“DHRYATE DHARMA ITYA’HUH SA EVA PARAMAH PRABHUH”

“DHARMA is the highest Lord, highest Authority.”

SUKHAM’ VA’INCHATI SARVO HI

TACCA DHARMA SAMUDBHU’TAH;

TASMA’DDHARMA SADA’KA’RYA

SARVAVARN’AE PRAYATNATAH.

You know, so far as mental condition is concerned, somebody is SHU´DRA , somebody is VAESHYA, somebody is KS´ATRIYA, somebody is VIPRA, somebody is SADVIPRA, according to mental status, not according to complexion or birth.

It has been clearly stated by Lord KRS´N´A that Varn’a is not decided according to birth but according to Action and Attribution — remember – Action & Attribution.

“CA’TUR VARN´YAM’ MAYA’ SRS’T'AM’ GUN’AKARMA VIBHA’GASHAH”– “According to GUN’A and KARMA, according to Attribution and Action.”

SUKHAM’ VA’INCHATI SARVO HI ..

Everybody wants happiness, and this desire for happiness, this longing for happiness has enabled man to come in contact with DHARMA, to discover DHARMA, not to invent DHARMA, because DHARMA was there before the creation of man.

So man cannot invent it, man can discover it. It was not known to him, it was present.

“TACCA DHARMA SAMUDBHU’TAH;

TASMA’DDHARMA SADA’KARYA

SARVAVARN’AE PRAYATNATAH”.

So for all VARN´A, he may be mentally a SHU´DRA, mentally a VAESHYA, mentally a KS´ATRIYA, mentally a VIPRA –but for all, DHARMA is a must.

Now BHAGAVA´N KRS´N´A said,

SARVADHARMA’N PARITYAJYA

MA’MEKAM’ SHARANAM’ VRAJA;

AHAM’ TVA’M’ SARVAPA’PEBHYO

MOKS’AYIS’YA’MI MA’SHUCAH.

SARVADHARMA’N, Just now, I have said that each entity, each and every entity has got its peculiar DHARMA. It will have to follow that DHARMA.

Now, so far as this expressed world is concerned, we may divide DHARMA in three broad categories.

One may be VASTUDHARMA – that is DHARMA for all created beings, animate or inanimate, oxygen or monkey.

You see, as per this VASTUDHARMA, you know a particular gas or a particular medicine you have to keep it under certain climatic condition, otherwise it will be destroyed. You will have to follow that rule.

It will be produced under certain temperature, and it will be used under certain temperature; it will be found under certain environments. These are all VASTUDHARMA.

In a particular temperature, iron will become liquid, in a particular temperature iron will become a gas. These are all VASTUDHARMA.

Now, the second one is JAEVADHARMA — DHARMA for living being, for animated objects. They eat, they have to take food, they have to sleep, they have to die, they have to maintain the family. These are all JAEVADHARMA.

And for all these JAEVADHARMA, they have to follow certain codes. I have already told you regarding VASTUDHARMA, there are certain codes, Physics, Chemistry and Scientists they know those codes, and without following, if one doesn’t follow those codes, one won’t be able to utilize those VASTUS.

You know the DHARMA of electricity, and so you have to follow certain codes if you want to utilize electricity. You can’t go beyond those codes.

You may say those Codes are VASTU SHA´STRA. Physics is a VASTU SHA´STRA, chemistry also is a VASTUSHA´STRA.

Similarly for JAEVADHARMA, you have to follow certain SHA´STRA. You can’t go beyond the codes of those SHA´STRAS.

What is SHA´STRA?

SHA´SANA´’T TA’RAYET YASTU SAH SHA´STRAH PARIKIIRTITAH .

What is SHA´STRA?

Which control the society, by SHA´SANA´, SHA´SANA´ means, SHA´SANA´ has got many meanings.

Actual SHA´SANA´ means “to control”, “to impose the code of discipline”. “Do this, don’t do this” — to prescribe the dos of life, to prescribe the don’t s of life is the duty of SHA´STRA.

And why does the SHA´STRA prescribe these things?

SHA´SANA´T TA’RAYET YASTU — For Salvation, for liberation SHA´STRAS prescribe these dos and don’t s of life.

Then again there is BHA´GAVATA DHARMA, the third one and this BHA´GAVATA DHARMA is MA’NAVA DHARMA.

There is no difference between MA’NAVA DHARMA and BHA´GAVATA DHARMA.

A man for his physical maintenance and certain portion of his psychic elevation, they used to follow the JAEVADHARMA and they all come under the scope of JAEVADHARMA is to follow the BHA´GAVATA DHARMA, the MA’NAVA DHARMA and this DHARMA is actually DHARMA in the true spirit of the term.

A’HA’RA-NIDRA’-BHAYA-MAETHUNAINCA

SA’MA’NYAMETAD PASHUBHIRNARA’NA’M;

DHARMO HI TES’A'M ADHIKO VISHES’AH

DHARMENA HIINA’H PASHUBHIH SAMA’NA’H.

This BHA´GAVATA DHARMA differentiate a man from a beast and a man who doesn’t follow BHA´GAVATA DHARMA, he is a beast, in this Shloka it has been said he is a beast.

But I say that he is worse than a beast, because the beast doesn’t know what to do; what not to do, but a man knows what to do and what not to do.

So if he doesn’t follow the codes of BHA´GAVATA DHARMA, he is worst than an animal — not PASHUBHIH SAMA’NA’H, worst than an animal.

Now, when this BHA´GAVATA DHARMA is a must for all human beings, a human being should follow the doctrines of this BHA´GAVATA DHARMA from his very childhood.

That is, his should be maximum utilization of his human existence, of this human framework, of this human mind and human spirit.

DHRUVA says,

KAOMA’RA A’CARET PRA’JINAH

DHARMA’N BHA´GAVATA’NIHA;

DURLABHAM’ MA’NUS’AM’JANMA

TADAPYA DHRUVAMARTHADAM’.

Dhruva said,”A man should follow this BHA´GAVATA DHARMA, “iha” in this world.” “iha” means “here in this world”. BHA´GAVATA’NIHA — “This BHA´GAVATA DHARMA from his very childhood, because human life, is very rare, very costly.” Even the DEVATA´S, if they want to do something good or great, they will have to come in human frame. DEVATA´, as DEVATA´ cannot do anything good; he requires a human framework.

So it is very costly, very rare; and still rare, still more costly with human life which has become successful by dint of BHA´GAVATA DHARMA, by dint of Sa’dhana’.”

So a man, a wise man should start the SA’DHAN’A, should get himself initiated in his very boyhood, KAOMA’RA.

KRS´N´A says, BHAGAVA´N KRS´N´A says in BHA´GAVATA GIITA.

It is known as ” BHA´GAVATA GIITA “. Why ” BHA´GAVATA GIITA “, because it has been expressed by BHAGAVA´N.

YA’ BHAGAVATA’ GIITA SA’ GIITA — “Which has been sung by BHAGAVA´N is GIITA.” Gae, kta, striya’m’ [feminine gender] t’a': the root verb “Gae” means “to sing”, “akta” means “done”; that is, “sung”. Striya’m’ t’a’ makes it feminine, “GIITA”.

BHAGAVATA’ GIITA – BHAGA + MATUP = BHA´GAVATA.

What is BHAGA ?

BHAGA plus MATUP suffix makes the word BHAGAVATA, in nominative case BHAGAVA´N.

The word is BHA´GAVATA, in nominative case “BHAGAVA´N”.

And what is the meaning of BHAGA?

In Saḿskrta, BHAGA has got many meanings.

Many a import, But two important meanings are: one meaning of BHAGA is “fortune”, BHAGYA, “fortunate” in VAEDIC SANSKRIT, “fortunate” was called BHAGADHARA; DHARA means “holder” and BHAGA means “fortune”. BHAGADHARA means ‘fortunate’.

The old VAEDIC SANSKRIT BHAGA-DHARA became BAHADHARA in old Persian.

From BAHADHARA it became BAHADAR in Punjabi, BAHADAR in Urdu and BA’HA’DUR, BA’HA’DUR in Hindi.

BA’HA’DUR, BA’HA’DUR Hai..

The actual word is BHAGADHARA means “fortunate”.

Now, another meaning is:

AESHVARYAINCA SAMAGRAM’ VIIRYAM’CA YASHASAH SHRIYAH;

JIN?A´NA VAERA’GYAINCA S’AN’A'M’ BHAGA ITI SMRTAH.

BHAGA is “a collection of six attributes”. Those six are:

1. All the occult powers that is – AN’IMA’, LAGHIMA’, MAHIMA’, ISHITVA, VASHITVA, IISHITVA.

All these occult powers collectively, item number one.

VIIRYAM ca that is “command”. HE should have command over all general public.

Because He is to guide them; that’s why, HE should have ” command on them “. Second meaning “Command”. Urdu is ” HUKUMAT “.

Third one is ” YASHA “, YASHA means “Reputation”. And you should remember here, here “Reputation”, the word “Reputation” has been used both in positive, extremely positive and extremely negative sense. That is positive reputation and negative reputation.

Lord Shiva was about 7000 years ago; and even now there are so many admirers and so many opponents.

IYERS will say, “Oh! Lord Shiva was great;” IYENGARS will say, “No, Lord Shiva was not great.” laughing…….Hmmm.

Lord KRS´N´A was about 3500 years ago; even now you see, you will see there are so many admirers and so many opponents.

That is, when TA´RAKA BRAHMA comes, the entire intellect of the world gets polarized — one north pole, another south pole; one admirer, another opponent.

So the third item for the word BHAGA is one was all the occult powers, second was command, and third one reputation – either positive or negative.

There were GOPABA’LA’KAS of VRINDAVANA who loved KRS´N´A very much, and there were KANSA, there was PUTANA RAKSASI, there was BAKASUR and there was AGHASUR – Polarized.

Then “SHRII”.

What’s the meaning “SHRII”?

“SHRII” means “attraction”, “charm”.

The root is Sha, ra , ii.

Sha – “ta’lavya sha”, ’sh’.

You know, in Vaedic, old Vedic language there was only one sa, dantya sa [dental "s"], pronounced by touching the teeth from inside. sa Dantya sa.

But from DRAVIDIANS, that is the OLD INHABITANTS OF INDIA, those Aryans who came over here from Central Asia, they learnt the use of ta’lavya sha [palatal "s"] and mu’rdhanya s’a [cerebral "s"].

Dantya sa is the acoustic root of sentient principle, SATTVAGUN’A; Biija mantra of SATTVAGUN’A. Acoustic root of Sentient Principle, and Ta’lavya sha is the acoustic root of mutative principle, Ta’lavya Sha is the BIIJA MANTRA of RAJOGUN’A and Mu’rdhanya s’a is the acoustic root of static principle, Mu’rdhanya s’a is the BIIJA MANTRA of TAMOGUN’A.

Now sha, then ra, Sha, ra ii makes SHRII.

Ra is the acoustic root of energy. You know the Cosmic binding principle when she functions within the arena of matter, within the jurisdiction of matter, then she is known as energy, otherwise she is to be known as Principle.

GUN’A, GUN’A becomes “BALA”, GUN’A becomes “BALAM” when functioning within the scope of matter. It cannot function, Balam cannot function without matter.

SHA, RA, II – ii makes it feminine.

The entity that has got the charm of mutative principle and activating faculty of energy is SHRII; SHA, RA, II — actually SHRII means “attraction”, “charm”; rather, “Attractive Stamina”.

Fourth, AESHVARYA, then command, then reputation, then charm – fourth, fifth one is JIN?A´NAM.

Yes, What is JIN?A´NAM?

JIN?A´NAM means “subjectivization of external objectivity”. When the external objectivity is subjectivized by you, then you have acquired JIN?A´NAM of that entity, of that object.

Now for this subjectivization there should be three entities — the knowing entity, that is the subject; the known entity,that is the object; and the activating faculty that connects subject with object, JIN?A´NAM.

JINA’TA’, JINEYA, JIN?A´NAM – three entities.

There may be a defect in the JINA’TA’; there may be a defect in JIN?A´NAM; and there may be a defect in the emanations of JINA’TA’.

So in case of this JIN?A´NAM or JIN?A´NA-KRIYA’, there is every possibility that it will be imperfect due to certain distortions.

So, what is actual JIN?A´NAM?

Actual JIN?A´NAM means complete assimilation of external objectivities. Where doth lie no scope for, what should i say – distortion.

JIN?A´NAM, A’TMAJIN?A´NA is the only JIN?A´NAM because in case of A’TMAJIN?A´NAM, those three entities won’t remain.

Because knower and known are the same entity in that case, A’TMAJIN?A´NAM — Knowing Oneself, When you know yourself, then you are the JINA’TA’, and your the JINEYA, and there remains no linking faculty JIN?A´NAM; so all these three faculties, — JINA’TA, JINEYA, and JIN?A´NAM, they become one in case of A’TMAJIN?A´NAM.

In case of other JIN?A´NA, there remain three entities. So A’TMAJIN?A´NAM is the only JIN?A´NAM, A’TMAJIN?A´NA is the proper JIN?A´NAM; in the true spirit of the term,

A’TMAJIN?A´NAM’ VIDURJINA’N'AM’ JIN?A´NA’NYA’NA’NI YA’NI;

TA’NI JIN?A´NA’VABHA’SA’NI SA’RASYA NAEVA BODHANA’T.

“A’TMAJIN?A´NAM is only JIN?A´NA, other JIN?A´NA’s are distortions of knowledge, shadows of knowledge, umbras and penumbras of knowledge; hence they are not proper JIN?A´NA.”

A’TMAJIN?A´NAM’ VIDURJINA’N'AM’ JIN?A´NA’NYA’NA’NI YA’NI;

TA’NI JIN?A´NA’VABHA’SA’NI KENA KARMENA SARASYA NAEVA BODHANA’T KANENA KARMAENA.

Fifth facutly is JIN?A´NA, and sixth one is VAERA’GYA.

Vi prefex- ranj root verb+ ghain suffix VAERA’GA. Vaera’ga.

and You know what is VAERA’GA?

What is VAERA’GYA?

Whenever you come in contact with any object, physical or mental, physical pabulum or mental pabula, those objects have got their peculiar colors. Those colors may or may not be visible, but the colors are.

Similarly, whenever you come in contact with any thing, any external object, those objects have got their peculiar acoustic waves also, and those acoustic waves may or may not be audible, but those waves are.

Now when a SA’DHAKA, by dint of his SA’DHANA’, establishes mental equilibrium — mental equipoise — then what does happen?

He remains in the world, he does all his mundane duties with mundane objectivities, but his mind is not assailed by the colors of those entities.

And when his mind is not affected, not assailed by those entities, then we will say that he has established himself in VAERA’GYA.

VAERA’GYA does’nt mean “renunciation”.

It is a defective explanation, interpretation of the term VAERA’GYA.

You should remain in this world and do your duty with a balanced mind.

So the collection of these six faculties — all the occult powers, command, reputation, charm, JIN?A´NAM and VAERA’GYA and collection of these six faculties is known as BHAGA, and Owner of this BHAGA is BHAGAVA´N.

Now, BHAGAVA´N KRS´N´A says,

SARVADHARMA’N PARITYAJYA MA’MEKAM’ SHARANAM’ VRAJA,

“You give up all other DHARMAS.”

All other DHARMAS means: VASTUDHARMA – You needn’t do anything for VASTUDHARMA, it is automatic.

Then JAEVADHARMA you needn’t do anything particularly for JAEVADHARMA, because it is automatic. You feel hungry before you take meal, then you feel the urge to satisfy your hunger; you feel thirst before you take water, and that’s why you try to quench your thirst. You needn’t do anything particularly for that purpose.

But for BHA´GAVATA DHARMA you have to do. That’s why it has been said, “Give up all your DHARMA,

SARVADHARMA’N PARITYAJYA

MA’MEKAM’, EKAM’ MA’M SHARANAM’ VRAJA

“Ensconce thyself in ME, come in my SHARANA, that is follow the path of BHA´GAVATA DHARMA.”

And What is BHA´GAVATA DHARMA?

I have already told you, that BHA´GAVATA DHARMA and MA’NAVA DHARMA are the same thing.

A man, in human framework, must follow BHA´GAVATA DHARMA, otherwise he is not a man, he is an animal in human framework.

“MA’MEKAM’ SHARANAM’ VRAJA”, What is BHA´GAVATA DHARMA?

You know I have already explained in another discourse, that BHA´GAVATA DHARMA, In BHA´GAVATA DHARMA, there are three essentialities — VISTA´RA, RASA, and SEVA’.

Everybody wants expansion. Now for this psychic expansion one is to do Spiritual Sa’dhana’. It is the specialty of human mind, not only human mind, but for all minds, that it takes the form of its object.

Now, when the Cosmic Purus’a is the object, naturally mind will also become like HIM.

“BRAHMAVID BRAHMAEVA BHAVATI”.

So, the First one is VISTA´RA.

To quench this thirst for VISTA´RA, one is to do SA´DHANA´ regularly, and this SA´DHANA´ will expand his mental arena and that day is sure to come, when his mind will become one with Cosmic Mind. This is VISTA´RA.

And second one is RASA.

RASA means “flow”. You know, whether there is any expression or not, in Cosmic CITISHAKTI; there is a never-ending flow, and that flow has got no curvature. It moves in, just like a straight line.

SARALA LEKA KARA. SARALA LEKA KARA.

Movement of CITISHAKTI, another name of CITISHAKTI is Shiva.

Then CITISHAKTI, CITISHAKTI is the Transcendental Entity and its activating power is Its innate principle.

Now when the innate principle, binding principle, activating principle gets the chance to create something concrete, then CITISHAKTI is known as, simply it is known as Shiva.

When within the transcendental scope of CITISHAKTI; the activating force doesn’t get the scope to create anything concrete, in that case CITISHAKTI is known as PARASHIVA, and the nucleus of this PARASHIVA is known as A’DISHIVA.

For Shiva’, the English term will be “Attributed Consciousness”, for “PARASHIVA”the “Non-Attributed Consciousness”, and for “A’DISHIVA” the “Supreme Noumenal Subjectivity”.

Now in the case of Shiva, that is, in the case of this expressed universe, there is force, there is wave, but those waves are not straight waves. They are not in straight lines, there are curvatures due to the influence of binding principle MAHA’MA’YA’.

But in case of PARASHIVA, the movement is there, but it is just like a straight line.

So, Wherever there is CITISHAKTI, CITISHAKTI is another name of Shiva, CITISHAKTI, there must be flow, there must be RASA. That’s why it has been said for HIM that HE is what, “SARVADYOTANA’TMAKA AKHAN’D'A CIDAEKA RASAH” — “All- vibrating, breakless, pauseless flow of cognition”. SARVADYOTANA’TMAKA AKHAN’D'A CIDAEKA RASAH.

In the Vedas it has been said, RASA VAE SAH.

What is HIS specialty?

HE is a flow, a RASA, and HIS devotees who dance according to the rhythm of that RASA.

Devotees always dance, either physically or mentally, they dance according to, everybody dances according to certain rhythm, certain CHANDA’.

So the devotees dance according to the rhythm of that flow. And PARAMA PURUS´A, KRS´N´A — A’DISHIVA as the hub, as the Noumenal Subjectivity – is in the centre, and devotees, all human beings of the entire universe, of HARIPARIMAN’D'ALA, they dance around HIM according to those rhythms.

And in center in the hub, the Parama Purus’a and devotees dancing around Him according to the waves, according to the rhythms of the waves emanated from HIS body is known as RASALIILA’ of Parama Purus’a, is known as RASALIILA’ of Parama Purus’a, it is the RASALIILA’ of BHAGAVA´N KRS´N´A — that is dancing according to RASA, according to the Cosmic flow.

VISTA´RA was the first item — Expansion, and Second one is RASA.

By KIIRTANAM, by KIIRTAN while dancing, you enjoy that Cosmic RASA, and VISTA´RA is done by DHYA’NA, JAPA as you learn from your A’CA’RYA and third one is SEVA’.

You know there are two similar words, SEVA’ and VYAVASA’YA. “VYAVASA’YA” means “business”. Business, that is VYAVASA’YA is always mutual.

If you want one kilo sugar, you will have to pay for it; you give something he gives you the sugar, it is mutual, not unilateral.

But SEVA’ is always unilateral; you give something, you take nothing. It is SEVA’.

In certain advertisements of certain business concern, I have seen, that they have written: “We are serving the nation for fifth years. We are rendering SEVA’, ” No, no, no it is not SEVA’, it is VYAVASA’YA, because they are being paid for it. It is national service, no! no! no! Not National Service, they are being paid for it.

Railways are not rendering any service to you, you are paying for it. Do you follow? yeah

As it been, If it was unilateral, then we could have accepted it as a Service.

You should understand clearly the difference between SEVA’ and VYAVASA’YA, Service and Business.

Third one is SEVA’. Now your relationship with Parama Purus’a is that of SEVA’. Now in SEVA’, you see, while doing your SA´DHANA´ in your mental arena, in your psycho-spiritual arena, mentally while “uttering the incantation”, ” repeating the incantation”, you should mentally serve your Object of Adoration, Object of Meditation.

Simply uttering the Mantra won’t suffice; mentally you should serve HIM. Do you follow?

Again, in these physical world, in the world of physicality you are to serve NA’RA’YAN’A physically — NA’RA’YAN’A in form of men in distress.

So service, rather rendering selfless service, Service you know, has I think you have understood, Service always means selfless Service, because it is unilateral; one sided, not mutual.

Third item is SEVA’.

So VISTA´RA, RASA and SEVA’ — these are items for BHA´GAVATA DHARMA.

And BHA´GAVATA DHARMA is a must for all human beings.

And this BHA´GAVATA DHARMA one should practice from one’s very boyhood.

KAOMA’RA A’CARET PRA’JINAH

DHARMA’N BHA´GAVATA’NIHA;

DURLABHAM’ MA’NUS’AM’JANMA

TADAPYA DHRUVAMARTHADAM’.

And Lord KRS´N´A also advised the people to follow this BHA´GAVATA DHARMA, follow only ME. This means, follow only BHA´GAVATA DHARMA, and for BHA´GAVATA DHARMA you are also follow SHA´STRA of BHA´GAVATA DHARMA because – SHA´SANA´’T TA’RAYET YASTU Dharma SAH SHA´STRAH PARIKIIRTITAH .

You have to follow YAMA and NIYAMA, you have to follow the code of discipline, you have to attend DHARMACAKRA weekly. These are all, what should I say, codes of discipline as prescribed by BHA´GAVATA DHARMA.

You’ll have to do it. There cannot be any concession in this respect, rather concession is dangerous.

HATHA YOGA’NUSHA´SANA´M. “One must follow ANUSHA´SANA´M. One must follow the code of discipline.”

He may be a RAJA, He may be a poor man, but the code of DHARMA is equally applicable to all. No exemption, No body can claim any special concession or any special favor.

SARVADHARMA’N PARITYAJYA; MA’MEKAM’ SHARANAM’ VRAJA;

Lord KRS´N´A said, “You follow me, that is, you follow my Path, that is you follow BHA´GAVATA DHARMA, because you are human being.” Sayeth KRS´N´A.

What’s the meaning of KRS´N´A?

‘Krs’ means “to attract”. The Nave of the Cosmological Order… Centrifugal force in known as AVIDYA and Centripetal force is known as VIDYA.

Another meaning of KRS´N´A is “to be”.

“To be” here, It means “I exist because HE exists.”

So that “HE” is KRS´N´A for me. Fish exist because water exists.

In that sense, water is KRS´N´A for fish.

Fish exist why?

Because water exists.

Similarly, all living beings exist because HE exist. That’s why HE is KRS´N´A for all.

It is the inner meaning, actual meaning, proper import of the term “KRS´N´A” and said Lord KRS´N´A, You give up all other isms, all other DHARMAS, you just follow me, you just follow the BHA´GAVATA DHARMA because you are human being.”

And what will happen then, “Suppose you are a sinner, you are a degraded person, you are a depraved man, your past was dark and black; even then, if you follow ME, what will happen?

AHAM’ TVA’M’ SARVAPA’PEBHYO, MOKS’AYIS’YA’MI MA’SHUCAH.

I assure you that, I will liberate you from the fetters of all sins — all reactive momenta.

I am with you, I am to help you, I am to liberate you” said Lord KRS´N´A.

API CET SUDURA’CA’RO BHAJATE MA’MANANYABHA’K;

SO’PI PA’PAVINIRMUKTAH MUCYATE BHAVA BANDHANA’T.

Even if a SUDURA’CA’RA, You know, sinners are of different standards. A pickpocket and a murderer are not of the same standard.

Sinners belong to different standards.

Now SUDURA’CA’RA means “the worst sinner”; that is hated by other sinners –who is hated by the other sinners is the SUDURA’CA’RA. “Sinner of sinners”.

Even if a SUDURA’CA’RA — BHAJATE MA’MANANYABHA’K; gets MY shelter – ensconces himself in ME, surrenders himself in MY altar” — then what will happen?

SO’ PI PA’PAVINIRMUKTAH.

“he will be freed from the bondages of sin”, “he will freed from the reactive momenta of all sins”.

MUCYATE BHAVABANDHANA’T –and he will be freed from the bondages of BHAVA. He will become one with ME. He will be in ME.

Devotees must remember that for HIM, there is Only One DHARMA, that is BHA´GAVATA DHARMA.

That is taking the shelter of Parama Purus’a.

In the past, may be that he was a sinner, may be that he was a very good man; but that question doesn’t arise here?

He is to take shelter in Parama Purus’a.

And for him, it is the Only DHARMA, a BHAKTA, a Devotee has got no other DHARMA.

I told you in a recent discourse that once Lord KRS´N´A became ill. HE was treated in so many hospitals; there were so many blood test and urine test,and so many test.

In MATHURA hospital, in DWARAKA hospital, in INDRAPASTHA hospital, in so many hospital but doctors failed to cure HIM.

Then the devotees approached HIM they said: “Oh, Lord, we have failed, the physicians have failed, now YOU prescribe some medicine.”what we will have to do, we do accordingly, we do accordingly.

HE said, you know, there is one medicine, and that medicine is, If the foot-dust of my devotees are collected and I get a chance to touch that dust with MY head, only in that case, I’ll be cured. Caran’arajah of my devotees — if touched here, only in that case I’ll be cured.”

Hearing this, lot of people said, ” We can’t give our foot-dust, how can we give our foot-dust to Lord KRS´N´A?

Then we’ll be acquiring Papa, It will be an action of sinners, we’ll be sinning then.

No, no, we can’t do it, we can’t do it, we can’t do it. It will be MAHA’PA’PA.” MAHA’PA’PA. What do you say? It will be a MAHA’PA’PA.

Then everybody approached MAHARSHI NARADA, you please you are very, what should I say, efficient man, witty man. You are able to settle unsettled facts and unsettle settled facts. You’re the most efficient man for the purpose.

He went everywhere from America to Russia, from China to Japan, everywhere, a single iota of foot-dust.

Everybody said, “No, no, it will be MAHA’PA’PA, we can’t do it.”

Then HE approached the VRAJABA’LA’KAS of VRINDAVANA. They are clean and very simple village boys and devotees of KRS´N´A. They said, “Oh! KRS´N´A said like this? HE wants our foot-dust? Yes, yes, take it, take it, take it. Let MY Lord be cured first.”

NARADA said you know, “It will be a MAHA’PA’PA for you?”

“Let there be MAHA’PA’PA, but let MY Lord be cured first.

You see, MAHARSI NARADA, we don’t whether we are devotees or not. But whether we are actually devotees or not, let there will be an experiment.

Let the dust be touched, and if HE is cured, then is well and good; if not cured, then it will be proved that we are not devotees.

But what’s the harm if you take the foot-dust?

Let the Lord be cured and You know, We don’t know PA’PA or PUN’YA — we know Lord. We are ready to live in NARAKA, if the Lord is there in NARAKA. But if the Lord is in NARAKA, we are not ready to go to the SVARGA.

You know this is the proper mentality of a devotee. They don’t know know PA’PA or PUN’YA they know the Lord.

And you should also remember this fact.

SHUBHAMASTU…….