Sri Ramakathamruthasaram || Chicago || US 2026

Added: 2026-06-03

[00:00:00]Fore!

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[00:00:12]Fore!

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[00:00:43]>> [clears throat] >> Sri Rama Katamutasara is uh a great uh contribution of Shishia.

[00:01:05]Though it has only 100 shlokas in these 100 shlokas we have 100 crsayana.

[00:01:29]What is that shloka?

[00:01:39]Very interesting.

[00:01:43]You can see research works, you can see stoutis, lords or glorifications, hymns. But here this is a text which is in the form of stuti.

[00:02:08]But in every verse of this book we have several uh research works embedded.

[00:02:21]You can make a thesis out of every shloka probably. In Sanskrit literature it is of its first kind.

[00:02:33]So many stutis are found in Sanskrit literature like naranium uh and so many research works are found like bhagavanam of sidraal these are all thesis but uh this is a text which is a fusion of stuti and research church and taking one by one Sri Rama.

[00:03:17]Siana is explaining in various shlokas.

[00:03:24]Various gonas of Sri Ramachandra are unfolded in these shlokas.

[00:03:34]only 100 slokas in this sloka rama samatum is extolled samatum samadharma equality in English we call it as equality or dharma of equality samadha is a very important uh concept in our shastras Smad samadha is found starting from the vedas to piranhas and did the songs of various great souls.

[00:04:22]That's how ends with samadha mantra.

[00:04:30]These are the mantras. Our summiti is common to all.

[00:04:35]We plan for the welfare of all equally.

[00:04:45]And we we worship for the welfare of all equally.

[00:04:52]The word samana is again and again repeated in the end of ruga which indicates samadha in ruga.

[00:05:01]Same we see with sama and especially in this universe everything is bhman.

[00:05:16]What is the secret behind proclaiming kalvidam? Everything is bhman.

[00:05:38]Let me read exactly the passage. You will understand the whole of has come to show you only everything is Brahman.

[00:05:57]That's the message.

[00:05:59]I'm just reading this passage.

[00:06:02]They they means the seers.

[00:06:06]The bicers, theik seers, they must have felt nay they did feel that all beings have to be taken or rather embraced as one's own self.

[00:06:29]All beings have to be loved and respected.

[00:06:33]This universal love is hidden within the wisdom of all pervasiveness of self.

[00:06:42]Without this, for what purpose they could have proclaimed in such a way, without this universal love, getting a scholarship in all pervasiveness of self or divine and developing the rational to deliberate the infinity of self or divine is futile.

[00:07:07]So just imagine why they have given that statement.

[00:07:14]Everything is divine. Everything is atman. Everything is Brahman.

[00:07:18]What impul them to give the statement?

[00:07:21]You need to go to the seer's heart.

[00:07:25]What impul them to give the See, we are believers with clashed hands. We are taking from the see us. That's all.

[00:07:37]What I am saying go behind the seer's heart which impelled the heart of the seer to proclaim everything is Brahma.

[00:07:51]Simply respect all, serve all, be affectionate to all.

[00:08:00]This idea is couched In the statement everything is Brahma or everything is atma.

[00:08:11]And in fact in fact this can be taken from the Gita.

[00:08:31]He is the real yogi who sees everyone equal to his own atam.

[00:08:40]The word aamya is there in the Gita.

[00:08:42]Therefore I'm using it.

[00:08:45]I'm just literally translating.

[00:08:48]One who sees all equal to himself is the great yogi.

[00:08:54]Krishna doesn't stop here.

[00:08:59]If he stops here then it doesn't create discomfort to a few.

[00:09:06]He makes the shloka more complicated creating discomfort to some scholars.

[00:09:16]What is that? What is that line?

[00:09:27]There comes the problem for some scholars.

[00:09:36]Whether it is joy or misery, one who sees all beings equal to his own self is a yogi.

[00:09:49]which clearly shows you the empathy.

[00:09:56]Empathy please understand this empathy cannot be discarded.

[00:10:03]Whether it is bakta's lakshana or in yani's lakshana in the gita everywhere he gives this statement okay they are interested in the universal welfare universal welfare universal welfare inclined to work for universal welfare this statement cannot be discarded please Understand?

[00:10:32]And the Gita again remains as awastra.

[00:10:47]Again the scholars get disturbed.

[00:10:52]This sama is not equality. Sama is another name of Brahman.

[00:10:56]Please ask this question. Why sama is another name of Brahman? Why should Brahman can has to be called as S? Why can't it be called as?

[00:11:09]Why Brahman should be called as Sama?

[00:11:16]So that sama is there in the Gita. Sama is the spirit of Gita.

[00:11:22]Sama the spirit of the whole of the Vedas Upish Gita.

[00:11:27]No doubt the sama is the spirit of Ramayana or samast the very beginning of Ramayana describes Ramachandra as sama sama and throughout the epic we see that serv of Ramachandra in so many places okay you can't uh discard it because why I'm telling there are some people who try to discard probably before some six or seven years Hyderabad uh Sri Rammanuja idol was installed by a Swami G. We all know Trudandi Chin Swami G Swami he installed a huge Ramanuja idol and he called it as a statue of equality.

[00:12:27]or idol of equality. Fine.

[00:12:31]That disturbed some people.

[00:12:35][sighs and snorts] They wrote several things in the Facebook.

[00:12:40]The the idea of equality is not eastern.

[00:12:43]It came to us from west. These things should not come in our sraaya.

[00:12:51]I think they will give everything to west.

[00:12:54]Yoga belongs to west vanta and western people are also very eager to take that not take the yoga and vanta but to taking the credit of posessing yoga and vanta okay calling everything okay due to inculturation bi also will be taken bi yoga vanta all these things we only taught to India they will say we are also ready to tell All these things are modern and it came from British.

[00:13:27]Yoga only came through British. Indians never knew. Sraaya doesn't have yoga.

[00:13:34]All these kinds of nonsensical ideas the idiots have in India too.

[00:13:40]Same kind of idea this equality is from west. Yes, definitely equality idea is there in west especially in USA.

[00:13:49]What is the equality? Liberty and they tell something. Egality. Yeah. They say Abraham like Abraham Lincoln like person with such kind of persons. Definitely equality is one of the ideals of USA. No doubt in it. But don't tell it came to India from USA or England.

[00:14:13]It's a western concept. Rammanuja has nothing to do with that. Such a kind of blasphemy you dare to attribute to Rammanuja.

[00:14:23]I consider it as a blasphemy.

[00:14:27]Rammanuja throughout his life stood for equality.

[00:14:35]What is the tparam of Rammanuja that you can understand only with the his own disciples primary disciples starting from Rammanuja to manh the guruparra which is there how they explain Rammanuja that is the only way to understand him that's the way to understand him okay the the great soul Achara's brother he wrote that book acharam okay this is vishadasar okay for what because at his time there was a confusion what is achari and the story thei the story goes in such a Some karas went to Rama Ranganata Numal and complained about piloga and plea char is going against Rammanujakam and all okay they went and complained then called okay lokachara some kind has come to the house of loachari he's not available and his brother was there.

[00:16:06]His brother went to Ranganathar and Ranganat to show to the world is asking these Kankiras are complaining what do you feel about your brother [laughter] there he explained how is following Sri Ramuja's heart therefore that book is named as Achara The spirit of the book is vaynavism has to be inclusive.

[00:16:42]This is the kayam of ramanuja.

[00:16:44]Okay.

[00:16:47]Sri ramanujachara represents equality.

[00:16:51]Bishna dharma has to be inclusive.

[00:16:55]This is the spirit. This is the heart of Sri Ramanujachara. And that is what we are following.

[00:17:01]This is what to say explained in the text acharam in a very rational way. Listening to that became very happy. That's a story.

[00:17:14][snorts and sighs] Okay. Coming back to the point even now the text is available.

[00:17:20]Coming back to the point now sama sama dharma it is there in our scriptures and also with our great souls who represent our scriptures and uh a question may come some funny questions can equality be established in the Is equality a reality?

[00:17:54]If it is a reality, show me.

[00:17:58]Will anybody in future establish equality in the world?

[00:18:03]It is totally impractical. It is impossible. Therefore, the idea of equality should not be propagated.

[00:18:12]This is a pura.

[00:18:16]The answer is sayuka.

[00:18:23][snorts] May all beings in the world be happy. Can it be established at any time in history?

[00:18:32]The whole world. Can anybody establish?

[00:18:36]Have anybody established?

[00:18:40]Don't think that ideals can be 100% established in the world. Only then we have to [snorts] accept it.

[00:18:53]Don't steal. Simple idea. Leave alone that survey. Don't steal. You should not adise like this because can theft be stopped in the world?

[00:19:06]Thefty cannot be stopped in the world.

[00:19:07]Yeah.

[00:19:09]Therefore, you should not adise don't steal. Okay?

[00:19:14]Don't lie. Can lie be stopped in the world. It is impractical. Therefore, don't give this message to the world since it is impractical. You can't tell like that.

[00:19:27]The same way whether equality can be established in the world 100% or not, it is an ideal, a positive ideal.

[00:19:39]Okay, we need to articulate about it. We should be ambitious about it.

[00:19:46]The great souls were ambitious about it.

[00:19:52]In the Gita, Krishna says I am equal to ally.

[00:19:57]I have no raves. The whole spiritual sadena is to discard the raand and to establish yourself in that sadhma.

[00:20:09]Okay.

[00:20:13]And how to practice equality at all?

[00:20:16]It's quite impossible. No two persons are equal.

[00:20:23]Okay. One is a male, another one is a female. One dresses in this way, another one dresses in this way. How it's possible to maintain equality at all?

[00:20:34]Or one is virtuous, another one is evil.

[00:20:40]Okay, one is intelligent, another one is idiot. Where is equality?

[00:20:45]You may ask.

[00:20:48]For that the ancient philosophers they they gave two what to say?

[00:21:00]They gave a technique which has two jargon.

[00:21:04]two terms vahara and paramar vahara and paramata.

[00:21:16]Paramar means absolute reality. These two terms come in both philosophies Buddhism and adam.

[00:21:24]Okay.

[00:21:27]So these two terms paramar is absolute reality. Vahhara is empirical reality, transactional reality.

[00:21:41]Few things cannot be found in absolute reality. [snorts] But in empirical reality they can be found.

[00:21:53]A nice example can be sun rises in the east.

[00:21:59]This is the empirical reality.

[00:22:03]In absolute reality, sun never raises.

[00:22:20]This is what our shastra says.

[00:22:23]Neither sun dance nor sun sets disappears.

[00:22:30]Okay.

[00:22:32]Sata. It always exists.

[00:22:37]and astana are just words based on its visibility and invisibility to our eyes.

[00:22:52]Even the scientists use that word sun is beautifully dawning and the sun is rising from the river.

[00:23:02]Sun falls on the mountain.

[00:23:06]A scientist also can enjoy all these expressions. He also can tell.

[00:23:14]Hey, being a scientist, why are you talking like this? This is empirical reality.

[00:23:21]This is empirical reality.

[00:23:23]In absolute sun, absolute sense sign has no dawn or setting. This we need to understand.

[00:23:34]This is how paramata and vahara are cleanly divided and vahara for so many things the great vantins advocate to see in these two dishes.

[00:23:52]In fact, an adita veanting teaching vanta to a disciple itself is based on vahara.

[00:24:03]In absolute sense it cannot happen because the guru is not different from sushi.

[00:24:11]Sisha is not different from guru obser. It's not that guru doesn't know that the guru is not different from sisha. Guru knows but based on based assuming adopting adopting vahara.

[00:24:37]Okay. Guru is uh talking. Guru is giving discourse even though he knows all our swaga is there.

[00:24:51]Same in Marati, sha panduranga. Okay.

[00:24:55]Listeners are also vital and the speaker also is vital.

[00:25:03]Coming back to the point samadhuma.

[00:25:08]So veahara is there in vahara you see the difference.

[00:25:16]This is Shidra G. This is Raju G. This difference is known in Vahhara. But in absolute sense we understand all these things to be [snorts] one thing.

[00:25:38]Don't take this to be in a dogmatic way.

[00:25:43]Some people will say absolute is absolute at any cost.

[00:25:53]It cannot be brought to vahara. You should unfortunately maintain this dichotomy throughout your life. This burden of dichotomy.

[00:26:04]Whatever we talk all these things are should be within this hall within this room. It should be always in theory.

[00:26:14]Whatever samatwa samadharma all these things are told in vanta or gita or raayana all those things should be always in theory.

[00:26:24]Paramar goss only in theory.

[00:26:29]Okay, we should always see the what to say sama opposite a sama vishama.

[00:26:40]Okay, we should see always an inequality in Vahara. We should represent inequality in Paramatara. We should represent equality.

[00:26:51]This is a dogmatic understanding of param and vahara.

[00:27:00]Okay.

[00:27:02]This is not to be understood in this way.

[00:27:05]You should see paramar behind.

[00:27:13]This paramorta has to get reflected in vahar.

[00:27:19]What is the use of learning vanta?

[00:27:25]One may be angry with everybody, shouting at anybody and remaining selfish to the core.

[00:27:35]and giving a wonderful vantic lecture.

[00:27:39]If you ask him what are you doing sir?

[00:27:41]No no no to be calm should be in paramata. It should be only in theory.

[00:27:46]My paramata is only theory.

[00:27:50]Vahhara I have to be selfish only because why are you seeing that as my anger my rage all these things don't see them as reality at all. These are all mitya in the mitty world this anger comes this egoism comes selfishness comes I will have all these burdens in the mity world because all these things are vity okay in paramara I'm calm and where is paramata paramata is in book it is in theory book book this is a dogmatic way of understanding paramaran see some luxum of Brahman is told in sayyan that satyam should come in our life too.

[00:28:46]Okay.

[00:28:48]In our life the satyam is there.

[00:28:52]We should represent satyamy. We should live for satyam. This satyam has something to do with the Brahman's laksham satyam.

[00:29:02]Please understand the same way whatever you talk about Brahman Brahman is always shant you are telling then if you are a brahmagyani or if you are at least a student of vanta you should be you should remain shanta.

[00:29:22]No no Brahman is shanta that is in param I will not be shanta I will be greedy this is not vanta this is not When I am drilling in my atman, whatever dharmmas I extract from that may those dharma be in my life. Yes, is talking about the human values as the reflections of the coream core divine.

[00:30:05]While Walmik is describing Ramagunas very interestingly he uses the word Rama is a man of gratitude.

[00:30:24]Rama never forgets the helps rendered by others because of his atma atma because of his self-nowledge and the whole of first two chapters of Aayodhyakanta whatever Balmig is describing all those things should be associated with the word atma okay buddhiman madrahashi purhashi Since he is he is not influenced by his own character since he is an atmakani he builds a good rapport and he is a simple down to the earth loving the people buddha mudraashi purashi priyodha since he is You have to add not only withloka you can add this with any shloka found in first two sas of so then only that is the real vanta okay that's the real vanta vanta is not just a book okay so this samatum can be established in the in in one's own life through your Rama the whole world samutum is getting revealed. Samatum is known to the world through you through your diveata.

[00:32:15]Diva again dvyakata means divine story.

[00:32:21]It has to be divine because he is an incarnation.

[00:32:26]Krishna also says in the Gita my birth and my growth everything is divium divine.

[00:32:39]What is that divium?

[00:32:41]Okay.

[00:32:43]The word divium is there. We also nodded our head. Ah wonderful.

[00:32:49]But what is the divvy? What is the divine?

[00:32:52]My life is divine. Krishna says and here also Shana says through your divine story your samatwa is understood. What is this divium? What do you mean by divvy?

[00:33:10]Divium means chinmaya.

[00:33:15]Okay.

[00:33:17]Okay. What is something?

[00:33:21]It is not material. It is spiritual.

[00:33:25]What is not material? And what do you mean spiritual?

[00:33:31]What's the meaning of spiritual? Come on.

[00:33:35]Spiritual means divine.

[00:33:41]So many so many jarans can be brought.

[00:33:43]If you are getting bored with this jargon, you can add a new jargon. This is divine means supramental new jarans can be created. A programm beyond the matter beyond material athm we need an explanation.

[00:34:08]This can be seen in a very dogmatic way again with a few jarens we can manage in a vanta lecture.

[00:34:18]But what is this apraum? What is this divine? What is this beyond materialism or m anything that comes under ra and dasha is matter material materialistic.

[00:34:39]What is raa and dasha? Again rather means strong likes and prejudices desa means strong dislikes.

[00:34:55]I love someone whatever he or she does I will start to appreciate.

[00:35:02]This is Raa.

[00:35:04]Darashtra loves Duryodhana.

[00:35:07]Whatever does will be appreciated by whatever he does draash will support.

[00:35:17]This is someone I love for some reason.

[00:35:23]What can be the reason due to son father relationship they loved each other but uh even without relationship I may love some person because in a movie he's acting well can be the reason for which I can make him chief minister okay another one is dancing well another one is singing well another one is giving lecture Well, highly intellectual.

[00:35:56]I mistake an intellectual to be a virtuous person may not be.

[00:36:04]I mistake a discloser or a dancer or a musician to be a virtuous person. May not be also I may mistake a person well-dressed to be a virtuous person.

[00:36:18]He's very decent looking, well well combed, welldressed with coat and suit. Therefore, he must be good.

[00:36:25]You know these kinds of ideas are generally called as prejudices.

[00:36:35]Raa means both strong likes and prejudices.

[00:36:43]See, I started to appreciate uh his acting or music or dance.

[00:36:50]For that only I started to love him. But gradually what happened without my own knowledge, I started to love him and not only love his music or dance when he's walking or talking. I I started to watch his personal life also. what kinds of preferences he has, what kinds of dresses he likes. I also start to uh wear that kind of dress and what kind of uh thought he has. All these things I start to follow.

[00:37:27]Sometimes he may take wrong decisions.

[00:37:29]If he takes I also take sometimes he take he takes adharmic decisions.

[00:37:37]I appreciate it because he does it.

[00:37:42]This is Raa.

[00:37:44]Da means you develop hatred towards someone.

[00:37:49]Okay. Whatever he does is colding.

[00:37:55]Okay.

[00:37:57]He is sitting in a lecture. See sitting and listening.

[00:38:05]He is in a this is a criminal mistake.

[00:38:09]How can he sit and listen? Such a Raana is running. He should stand. He never has devotion at all.

[00:38:17]Without standing he without with a very great disrespect he sitting and listening.

[00:38:24]Then he he stood up. That fellow stood up. See his arrogance. I said that sitting and listening is a great sin.

[00:38:32]Therefore he is that's such an arrogance he has such an arrogant fellow for everything I have developed a not here okay he cannot enter into my heart somewhere with someone I developed a hatred to that level whatever he does I cannot appreciate this is da okay raa and dasha both are material.

[00:39:08]Going beyond raa and dasha is divine div.

[00:39:23]Okay, this is very important and uh not only this someone said to me there is nothing called a separate consciousness.

[00:39:44]It is as if a secretion in the body.

[00:39:48]See all these feelings and emotions they can be created by some medicine or injection.

[00:39:58]If if if you want to make someone lusty, you offer him a medicine, he will become lusty. Another fellow if he wants to become angry if if he if you want to make him angry you give an injection a particular kind of medicine is there drug is there you give to him he will become angry okay all these feelings they can be injected means all these things are material only you can make make a person lusty. You can make a person angry. You can make your person greedy just by some medicines, drugs and chemicals.

[00:40:47]Purely chemistry there is nothing called a separate consciousness.

[00:40:57]Says so even the great scientists are of different opinions regarding consciousness.

[00:41:05]They have not come to any single conclusion. There are some scientists who think consciousness is a secretion from the body.

[00:41:14]There are some scientists who strongly feel that consciousness is totally distinct from matter or body.

[00:41:24]Two kinds of scientists are there in the world.

[00:41:29]Okay. Coming back to the point, I don't think that they can come to a single conclusion in future also.

[00:41:39]Yeah.

[00:41:41]So while someone was telling anger or greed or lust these things can be injected then there is nothing called a separate consciousness. I said yes I agree anger or rage or greed or lust can be injected can be induced through drug but uh can you inject someone wants to be virtuous or good is there any drug to inject to be good.

[00:42:27]Is there any drug or injection by which one can become a good person, a noble person?

[00:42:38]In fact, if someone discovers or invents like that, that will be wonderful.

[00:42:45]With that, all problems of the world will be solved.

[00:42:51]But nobody does it. Why?

[00:42:55]According to our shastra kakoba moa, lust or anger, greed, all these things are from matter.

[00:43:04]They never consider these things as from consciousness.

[00:43:10]Mind is material to them. Not only atoms, not only cells, not only body.

[00:43:15]Mind according to shastra according to any shastra yoga or vanta sanka according to any shastra mind is matter bound it's material and a very clear logic is given given in titriat the whole body is made out of your foot finished and chandoga says mind also is made out of your foot if you stop your foot your mind and our body will cease to exist except Few yogis okay they also get energy only from the matter only not by food but they are getting solar energy directly some yogis very rare yogis they stop having food I have seen such kind of yogis in my life personal life I'm telling that and they were all independent they are they are all independent one may be in chitra another one may be in paranor another one may be in Bengalur you Go and ask them how you manage. All of them have a common answers. This is interesting.

[00:44:22]You are grasping solar energy. This will be the answer. How they grasp they only know.

[00:44:28]They have some practices like syama.

[00:44:33]Very tough practices. And with that they all have a common pattern. They take some nuts.

[00:44:43]ground nuts. They take some ground nuts.

[00:44:46]Five to six ground nuts. This is also common with all yogis who don't consume food. Okay. Leave them.

[00:44:53]Generally body is made of made of food.

[00:44:56]Mind also is made of food. This is a chandoga tita conclusion.

[00:45:02]So mind and body they are material.

[00:45:06]To be virtuous, to be good is from consciousness.

[00:45:15]That is from consciousness. Please understand that's not material.

[00:45:21]And that goodness, that virtue which is derived from consciousness which is not derived. Goodness itself is of two kinds.

[00:45:35]Goodness is goodness itself is of two kinds. Please understand goodness which comes from consciousness to the matter which desens to the matter from consciousness.

[00:45:55]Another one pseudo goodness is not goodness pseudo goodness which is a product of better. What do you mean by pseudo goodness? I am good because society expects me to be good.

[00:46:11]I have to be good otherwise society will compel me to be good.

[00:46:16]Okay.

[00:46:19]I wish to pinch G but I can't because people in front of me will mistake me. They will ask they will come and ask me why are you teaching?

[00:46:33]And G also again may pinch me.

[00:46:39]If I mightier than him, he may complain to a person who is mightier than me to pinch me. Therefore, I am not pinching even though I fail to pinch you. This is the pseudo goodness.

[00:46:53]This is from matter.

[00:46:57]Okay.

[00:46:59]This is also called as mutual convenience.

[00:47:04]The goodness which occurs to us from law bound. I'm doing this because otherwise police will catch me. I'm not stealing because police will catch me if I steal for some compulsions I am virtuous.

[00:47:24]Normally in psychological language it is called as any psychology student here.

[00:47:30]In Freudian language it is called a super ego.

[00:47:35]Okay. This is called a super ego.

[00:47:37]Society imposes various moralities upon you and they expect you to behave in this way.

[00:47:45]Therefore you are behaving. This is super ego. This is from matter. The pseudo ego is from matter. I am not pinching G because I don't want to trouble him. Let him be.

[00:47:59]This is the real goodness. This is from consciousness.

[00:48:06]There is a difference between to be virtuous and to become virtuous.

[00:48:12]Rama represents the idea of to be virtuous.

[00:48:20]That is Rama.

[00:48:22]Okay.

[00:48:24]So this kata is dya kata because in few people mostly they will run after raand dasha rarely from that pure consciousness their goodness will descend to their ashum but regarding the raalike soul their whole life will be like that.

[00:48:48]Rama never has raa at all, dasha at all.

[00:48:53]That goodness comes from the depth of the heart like a shloka is coming from the depth of the heart of Maharashi Almiki.

[00:49:02]Okay. That goodness that virtue is coming from that is why his gonas are called us.

[00:49:09]Our shishas call his gonas in two ways.

[00:49:13]Atmaagunas kalyanagunas.

[00:49:16]What's the meaning of kalyanum?

[00:49:19]Lateral meaning is auspiciousness. Of course we tamilians use it for marriage.

[00:49:25]North India here it is used for death.

[00:49:34]Okay.

[00:49:37]But what's the meaning of kalyanum?

[00:49:39]Auspiciousness in dictionary. But in the vanta if the word kalyanam comes it means it means spiritual where vanta comes in where in vanta the word kalyan comes vanta to my knowledge it doesn't come anywhere but in ramanuja's vanta in vishadita the word kalyan he uses while describing bhagavan he says kalyan Okay, this kalyanaguna the word used by Rammanuja in his great works like is from Walmiki Ramayana explains what is Kalyanaguna where just before fewlokas in the the Same context.

[00:50:54]means matter beyond the matter spiritual.

[00:51:04]Okay. Beyond the matter but in the world in the same world in our own world.

[00:51:17][snorts] means even to it has come from a veha it's last chapter which is it talks about the form of the god many people not many people some people say that vea doesn't talk about idol at form at all. In several places, Veda talks about farms. No doubt.

[00:51:55]We can quote many mantras.

[00:51:58]Si quoted many mantras in Veda Vigyanam which is translated by our Raju.

[00:52:05]Veda Vigyan. We all are familiar with that book. He also quotes various mantras from the Veda to show how Bhagavan has a form.

[00:52:15]One of the mantras is from this last chapter of this.

[00:52:26]What is deathbed?

[00:52:30]This is the context of death bed in aa ends with death.

[00:52:36]probably north because of that this expression might have comes attained bhagavan how do you know in his deathbed theasaka sees oh lord I'm seeing your ruplative most auspicious form most auspicious means beyond the matter is a spiritual form form the same gets reflected in asalyan again it flows in Rammanuja as kalyanaguna ramanuja's magnamopus in which the word kalyan is used so a vantic word kalyanaguna that in the gita the same thing is told as janmak jmaky doesn't don't mystify the term it is very simple is nothing but a beyond rapp I thought this is something uh what to say that has to be mystified that has to be understood in a dogmatic way should be only believed but you are simplifying You have interpreted as beyond raa. Is that a is that kalyan?

[00:54:18]If you simply simplify in this way other than god others also can get it can get that.

[00:54:32]It's not that alone gets it. God Lord has it.

[00:54:37]Can you have it? Can I have it? This definitely why not see the same One who understands me my birth and deed as they will not come back to this world after death.

[00:55:26]Then what is the meaning of understanding?

[00:55:31]Now I have told it's coming in YouTube also many people may watch they have understood okay Bhagavan's janm they have understood will they not uh get rebirth is it like that anyone who listens to it they now now I have understood bhagavan is dvyam bhagavan's lea is dvyam I have understood So what happens after death I will I not come back anyone that you take it's not like that again we need to explore that word okay vi is not just a knowing or just understanding we need to see the word vi or vida in a holistic way okay not only here In many places in vanta is not just knowing here definitely ising if you know you can't remain without embibing.

[00:56:47]No no no I will only know I will not in means you have not known properly that's all.

[00:56:55]If you know you will be in that being in that is knowledge here. Being in that is knowledge. Therefore please understand if you live a life beyond ra then you will not have the next birth.

[00:57:13]That's the idea. It's not just getting the information and I we can conduct a quiz give the meaning of this loa. Anyone can give even computer can.

[00:57:26]You go to artificial intelligence and put the shloka give the meaning it will give you a better way than will it go to vikunta it has understood.

[00:57:39]Therefore vi is not just understanding is to embibe that embibing that reflecting that embibing that Okay.

[00:58:00]Your beyond which is sama through that your samatwa is getting revealed to the world. Here also vidam comes yi here vitam. Okay.

[00:58:18]This is a great contribution of Rama to the world. He He conducted conducted.

[00:58:25]He demonstrated, he conducted the charitum which shows us in general how then the three examples are given when Sri Rama is in forest And when he is in the city in both places he is happy.

[00:59:01]He's happy with the forest as well as city life.

[00:59:06]He's happy with the his relatives in the city. He is happy with the birds and animals in forest.

[00:59:19]Some people will be happy with the birds and animals but they will not be happy with their relatives.

[00:59:25]They will have a lot of pet animals in their house [snorts] mainly because uh they have no relatives you know they have they have quarreled with all relatives became divers also what to do they don't know such a huge house single person is standing there in that huge house therefore let us have petan animals Different kind of pet animals say cat, dog, tis, so many things.

[01:00:01]Okay.

[01:00:03]And a deep raga they will develop. This my dog hounds jumps. You see it place a different kind of raga and a deep raga towards the dog and the dog will live only up to 20 years.

[01:00:18]When it dies they develop. People I have seen after 20 years they develop ptra shoka shoka is greatest shoka not all some people take care of dog in a detached way but I have seen these kinds of people also when they get a bound to some animal like bar yogis even such a great bar yogi surah [laughter] [snorts] okay they develop utra shoka in separation of the dog or deer.

[01:00:56]Okay.

[01:00:58]So here the samatum if he is with relatives he is fine. If he is in the forest he is fine. He himself says it.

[01:01:35]May you be the king of Aayodhya, my dear Barata. may be the king of king of forest in a flow. We understand in this way but uh if you very closely read that passage what I have translated is wrong.

[01:01:53]May you be the king of Ayoda is correct.

[01:01:56]May I be the king of the kings of forest.

[01:02:02]Raja ro not just Raja.

[01:02:07]Oh being in forest is greater than ruling a kingdom. Okay.

[01:02:18]Okay.

[01:02:21]Raja means king. Raja means king of the kings.

[01:02:27]Raja.

[01:02:32]May you go to Aayodhya. May be in forest happily. Fore!

[01:02:44]Foreign! Foreign!

[01:03:02]May you reside under the royal umbrella.

[01:03:07]May you reside under the huge green wood trees here.

[01:03:13]Both are one.

[01:03:17]And for you may shata be your minister or counselor and may laxana be my counselor.

[01:03:31]This is who Rama says. In this way he establishes equality.

[01:03:36][snorts] That is why Barata is extoring Rama.

[01:03:51]Next line.

[01:04:07]It's a very deep slo deep understanding about Rama in just in this one shloka the whole of yogaisha is hidden probably the yoga author must have derived the text from this Barata extols Rama while extoring Rama is extoring as if he exto one can tell But Barata tells this to Rama.

[01:05:07]How?

[01:05:10]Because Rama is Jada too.

[01:05:17]Jabarata cannot become Rama.

[01:05:21]But Jabarata is one of the amas of Rama because his core heart cannot be touched by isuka duka mana or raandh.

[01:05:37]Jada cannot rule the kingdom.

[01:05:40]Jada Jabar cannot marry Jabar cannot lead a family life or a social life.

[01:05:47]That's why I'm telling Jabra cannot become Rama but Rama is Krishna is okay that is a holistic personality of Ramachandra okay he is Jabar within Ramachandra having Jabarada within he is moving in society talking and talking with relatives with the society that isma. Therefore, this likeloka fits for fits to Rama next to also means the most unbearable misery.

[01:06:42]The most unbearable misery in the world cannot touch your heart.

[01:06:49]That's how Barata extols Rama.

[01:06:53]That is okay. This is a samut.

[01:07:02]See the Rama was informed that he was going to get coronated.

[01:07:09]He decorates himself comes only for that.

[01:07:15]At that time K is telling you have to go to forest giving giving up this decoration.

[01:07:20]Not only giving up decoration you should not lie on the bed here after you have to lie on the floor and you should not have a crown. Okay I fine I need not have a crown but you should turn your hair matters.

[01:07:36]The whole life is changing. Even at that time Rama's face is respplendant like a cool and waxing moon.

[01:07:49]Okay.

[01:07:52]The whole of the darkness of the earth cannot diminish the luster in moon.

[01:08:09]This is [snorts] then Rama is equal. Oh Rama, you are equal both joy and misery. Joy offered to you by your devotees and the misery offered by the wicked people.

[01:08:36]Both joy and misery you are equal.

[01:08:39]This is the next line. Third line of course is enough.

[01:08:54]Inukva is included.

[01:09:01]Why is separately told? Why is separately told? Because there is a subtle difference.

[01:09:10]Vana is exaltic external happening.

[01:09:16]Suka duka is esoteric.

[01:09:20]Joy and misery. Esoteric.

[01:09:26]Both in forest life and the Aayodhya life you may be equal which means misery is not getting affected. You are not affected by the misery. Understood?

[01:09:41]Sukva comes to show another thing to indicate another thing. Even if you get affected by misery this is a very deeper even if you because dukam is there dukam is not rejected sukum is not rejected in van raja they may get rejected by going to forest rama may be happy rama can get delighted dukam is not found there.

[01:10:16]But there are instances in Ramayana where real dukam is found not his exile some other thing where dukam raa experiences it's not that rama is not experienced dukam please understand dukam is experienced something like that someone asked Maharashi being you are not experiencing pain while you are in this disease in this terrible disease cancer the answer is yes I experience pain I experience it's not that I'm not experiencing but the misery out of that pain I'm not experiencing pain I experience pain yani also experience also experiences but pain has to give some misery Right? Pain is witnessed.

[01:11:19]Pain is not experienced.

[01:11:23]Pain is witnessed.

[01:11:37]through the pain the misery which has to come it doesn't affect him better we can tell misery doesn't affect Rama misery Rama had may not be at the time of exile may not be at the time of giving up the kingdom but while losing sitha while losing sitha definitely Rama had a misery Rama laments, Rama yet he is a jera not that I can give a simple example and tell him that he is a jeraba like Kai said get out go to the forest at that time his face is respondent so therefore he is jerabha I can tell but he is missing sitha he's crying he is longing yet he is a jerabara This is what I I want to elucidate.

[01:12:45]Yes. Yes. His misery is missing. Sitha is enacting in that way. It's a drama.

[01:12:50]It's something like if Jabarata comes to your stage and enacts like that we can take in that way. This is one way of looking at it. Even that I don't agree.

[01:13:01]Here you see the snow means and happen not only happen but duka happen is not an action it's not you may take it as an action that's a different thing while indrait is shooting rama with arrow that pain is there wound comes in the body he feels He's missing Sitha while Sitha is lost.

[01:13:38]Suka but that misery doesn't affect him.

[01:13:46]Very subtle very subtle that missing or that misery doesn't affect him.

[01:13:56]It appears to be very simple but it has a very deep meaning.

[01:14:10]Rama is doing an undoable job says on seeing without sitha he is still alive.

[01:14:23][snorts] The deep affection which he has towards Sitha would have killed him. I know that deep love but he is still alive.

[01:14:42]The shloka this is this is uh the shloka is to glorify sitha.

[01:14:51]To glorify sitha Rama has to be put down. Peripherily when you look at the shloka it may appear that Hanuman is putting Rama a little down to glorify Sitha. How can Rama be still living without Sitha?

[01:15:11]He is doing a very great job. How can a person with such a deep affection to this lady who is marvelous and matchless can manage to live?

[01:15:25]Which means sitha is greater than Rama.

[01:15:28]Obviously can you tell like that this is called asa means when you extol someone you put down some other person don't take it seriously if I'm extoring someone maybe jaki at that time I put a little down chaka Okay.

[01:15:58]So don't uh take it in a don't get hurt. Don't get in a mistaken way. This is the context of extolling her. The same way Hanuman to extol it is putting down a little Rama. This is this is a peripheral understanding of that sloka.

[01:16:23]Okay. If you go deeper into the sloka to glorify sitha he extols rama [snorts] some new term has to be coined for that okay it's not mahinda yeah some other term in sanskrit has to be coined to extol you compare to sithan there to extol someone you are putting down someone. This is but to compare to extol you are comparing and there to extol sitha you are extoring rama too.

[01:17:12]This is interesting. How are you extoing Rama? Courage of Rama, bravery of Rama, detachment of Rama is extra here.

[01:17:22]Nonattachment of Rama is extra here.

[01:17:25]Sitha is a matchless woman and Rama's affection to Sitha is extremely deep with such an extreme deep affection to a matchless lady. Still if he can live, he has to be the real vantan.

[01:17:43]He has to be the real yog.

[01:17:47]He has to be a really courageous person or brave person or highly detached person.

[01:17:55]Affection is not denied. Missing also is not denied.

[01:18:00]Affection to sitha and missing of sitha and misery created out of it. All these things never affect Rama.

[01:18:11]Shoka is there.

[01:18:13]is not there.

[01:18:16]Sha is real. Never calls it as a drama.

[01:18:19]Shoka is real. But this sha is not diminishing him. It doesn't lead to aasad of Rama.

[01:18:30]Okay. This is okay. Please understand.

[01:18:40]Next. Now let us go to the second line.

[01:18:50]Rama is equal to Bisha and Goha.

[01:18:59]Maharashi.

[01:19:03]How do you know he both are equal to Rama?

[01:19:10]The very great comment creators like Pirachan Bullay or Goindra they are showing this comparison.

[01:19:16]Somewhere in idanta when Rama is frustrating before visha it is told the wordama is used in forishta and inayody when gua is introduced it is told the word atmma sama comes rama considers gua as equal to him.

[01:19:45]Rama considers vasista equal to him.

[01:19:49]These two expressions Walmigi doesn't tell anywhere that gua and vasa are one to Rama.

[01:19:57]But see if he says like that that's not a great thing somewhere else while seeing Rama moving withishta he says somewhere else when he sees Goha moving with Rama he feels then it is genuine it is not just auti places which have no connection at all the same word atma sama is used to unconsciously then this behavior is genuine you know to honor someone you should not sit I hear someone is coming I have to run I have to rush to invite him he is my acharia if he is in an honorable position.

[01:20:58]Okay, let him come. I will not tell that sitting like this. Huh? Let him come.

[01:21:09]I'm remembered of a story.

[01:21:13]The great king Wenoji was the first Marati king of Tanu.

[01:21:19]She was his cousin. Oh, sorry, she was his brother.

[01:21:24]Venoji and he invited Samaramdas.

[01:21:30]Samaras Swami came to Tamil Nadu. He stayed in Tjaw for several months. King was very happy.

[01:21:39]Samaras was about to go.

[01:21:43]King sheds tears falls at the feet of his guru clasps his hands and tells please stay here forever guiding me that is not possible I have a lot of works there let me go back but don't worry I will send my disciple to be with you that itself is enough he went and later he sends Bimar swami Bhimaru Swami comes to tangur and somewhere in the bank of a pond swami is sitting he's a betro vendigant okay wandering monk [snorts] okay in Chicago only wandering monk came [snorts] on those days in Chicago they took a photograph of Swami Vananda that it will be written wandering monk from India >> [laughter] >> Okay. Bhimra Gosam is sitting and sends the message. He called some boy and said please uh inform the king that I have come.

[01:22:56]These great souls they don't have the habit to come to Raja Sabha. Therefore they are sin.

[01:23:02]This boy went and said this news. Then the king was happy. King said I'm very happy. Let him come to the court.

[01:23:10]The boy came to Bimar Goswami and informed this king is asking you to come to the court.

[01:23:17]Bimra Gowami said uh if a cow wants water if cow is thirsty cow has to come to the pond and come pond will not go to the cow.

[01:23:29]See these great souls you can't imagine most of them satada swami and dal they are with just one copina but the granger they have [laughter] [snorts] someone asked him you have nothing how do you have that granger he said since I don't have nothing [laughter] since I don't have anything that's answer so then weno gi He came and begged pardon.

[01:24:02]Okay, if I honor someone, I will rush to him if I know he's on the way.

[01:24:12]Rama learns that is coming is on the way. He is not sitting in the palace.

[01:24:24]Rama rushes towards and he helps Vasisha to get down from the vehicle invites him to the house. This is this is called as abhamana.

[01:24:41]The sarat was sitting inside and someone comes and says that vishamitra has come.

[01:24:46]The rushes to vishra.

[01:24:49]This is the but in the very starting of Uttar Ramayana all sages are coming to see Rama Rama is sitting on the throne. Messenger comes and says Adasta Pulia Vasishta is not Vashisha Vishamitra so on and so forth all thousands of sages are on the way and they are standing outside. Rama is sitting on the throne and he's telling let them come.

[01:25:20]Okay. In our book, this is the first chapter.

[01:25:26]This is not our Rama.

[01:25:29]This not our Rama.

[01:25:32]Okay. Abigam is a very important thing.

[01:25:35]At any situation, we rush to invite our acharia or elder. [snorts] Okay.

[01:25:45]So why I'm telling this the devotion which he shows to vasishta he rushes to invite fine when he sees gua is on the way he is rushing towards gua what is it with he rushed towards Goha.

[01:26:17]Here generally we tell inasa not found in text but it was fine.

[01:26:25]Dakana through his devotion he feels such a great lord prahu rama. Why should he run towards Goha? May Guha come and see the prau is a ba. No doubt I also honor Goha but let him come and have of Rama.

[01:26:42]is like that holding the hand of okay see rushing towards vasa it is understandable but rushing towards gua that kind of respect he shows to so this is the So in this way O Rama your is revealed to the world is known to the world throughaya through your divine story. This is the meaning of the shloka.

[01:27:29]This is a small drop from Ramakamatasara.

[01:27:33]Like this every shloka deals with one virtue of Ramachandra.

[01:27:38]The what can we say the tuti the tutti is filled with various kalyanas of Rama very beautiful shlokas for