For the Welfare of All

For the Welfare of All



that actually going on this age has certainly been spectacular for its negative aspects and the emphasis of a positive topic is certainly to be expected to be a great encouragement but to connect the two to connect our highest our own highest welfare the best that we can do for our own advancement to connect that with the welfare of the world is expected in these days and times but not really well explained in other words what is it what is the fundamental set of principles that would lead one to think of it that way that in order to bring about the welfare of ourselves we must strive for the welfare of everyone and conversely in order to provide for the welfare of everyone we have to provide for the welfare of ourselves the question is what constitutes that welfare what what is our highest what is what contributes to our highest welfare now it you could say these ideas began long before Swami Vivekananda came on the scene in in Calcutta at the temple where she Ramakrishna was living actually you could say it started with a vision that sri ramakrishna head of going up into a very high realm and seeking out a being who for whom that realm of existence you could say a type of heaven or type of spiritual loci that a being from that realm sri ramakrishna in his vision in his he as he told it to his followers later he brought such a being from such a realm down to this world and what is it that made him feel that way what is it that that caused this particular this particular urge urging in his own consciousness of course in the bhagavad-gita there is the well-known idea that from age to age the divine reality the the foundation of the the spiritual consciousness of humanity manifests from age to age for the welfare of the age yada yada hi dharmasya glanir bhavati bharata whenever yet arya whenever the righteousness declines and adharma unrighteousness blossoms intends to assume the central attention then as things are about to be engulfed by ah Dharma this unrighteousness this this negative impulse the very essence of positivity the very essence of that reality the Lord himself or herself the Lord incarnate it's in order to protect the Harma and to subdue the tendency toward other armor toward negativity so that being the reason for the advent of such extraordinary personalities provides the clue and provides the impetus of how all this ages is to be looked at when one considers the question of righteousness unrighteousness how this world should move how how it should develop and it's also gives the clue as to how the welfare of all is connected to the welfare of each one it's not a question of simply a summation the sum of all the individuals is the totality so the welfare of all the individuals would be leading to the welfare of the totality that is very simplified view the point is what is that individual and what is that totality the Upanishads make it very clear that that individual the essence of individual of the of each individual can never be separated from the essence of everything inside each being inside each person inside each manifestation there is a reality which is actually the one infinite perfection toward which all this is eventually moving through all the rocky paths that it takes so that motto of the order art monomakh septum jagged theta except for one's own liberation liberation from ignorance and for the welfare of all beings is reflective of that fundamental tendency of this universe it doesn't always look like that in some respects it looks like it's going from bad to worse but in the process of going from bad to worse it actually ultimately it is a purifying a purification process and sri ramakrishna in his life indicated that in so many ways for instance in on his way to the pilgrimage site of Varanasi or Kashi the holiest city in with the proprietor of the temple that he was where he was living where he was had functioned at one time as priests where he was the inspiration for all who came to that temple in the company of the proprietor of that temple he said out for this holiest of cities which is which well it was a general custom for all to aspire to go to at least once in a lifetime and certainly before there before the end of their life they should at some point actually retire there or to a similar place and to spend there you know the remaining days in contemplation of that spiritual reality that is the essence of everything which is the goal of our life so on the way to Varanasi they stopped at a village they went by boat they had a flotilla of boats Matsui Babu the owner of the temple who was conducting the pilgrimage was a very wealthy person and he traveled in magnificent style you could say in royal style actually when he got to Varanasi he used to walk about with an attendant carrying a silver umbrella so this was he was not a person who want to save money on any particular projects provided that that long-range view of magnificence was there but the boat stopped at this at this village on the bank of the Ganga and the villagers came there and they said they are looking at this rich man and all of his magnificent magnificent trappings and they were very quiet very solemn because they themselves were suffering from famine they had nothing to eat there nothing to wear Cerrano Krishna who was the honored guest of the party came ashore and saw them and he told masseur the head of the pilgrimage you must do something for these people he was feed them all you must give them all cloth you must give them some money in order to carry on their life and our to us said no no father this pilgrimage is so expensive I cannot possibly afford this then he said in that case I will stay at this place that I will not go with you on the pilgrimage any further if you don't help these people and he sat down among them they were all there was a group of them sitting there watching this magnificent display of pomp that was being put on by the head of the pilgrimages Mathura who they were simply quietly watching it remembering their own miserable condition Sri Ramakrishna went there sat down among them and refused to move from that spot until Matua gave assurance that he would take care of doing what geometers said ask for to give them each of them cloth and to provide food for them now this you could say this was the natural impetus that a spiritually highly-advanced person or even any person spiritually advanced or not would normally feel intent intrinsically that this was the right thing to do but she Ramakrishna this was not the only instance in which this sort of idea came from him and he was he knew that his behavior and his example would be used as a an inspiration for others he knew this the role that his life was to play so we can well take it for a deliberate demonstration of the type of action that he favoured and furthermore later on he made also further additional indications of this type of outlook on life that the welfare of all was a way of promoting one's own ultimate welfare seeing at one time he it was reciting verses from a well-known hymn of shri chaitanya an incarnation of god considered an incarnation of god saying that what should take the name of the lord' repeat the name of God what should feel oneself to be the servant of all and he raised that level of understanding to her you could say to the ultimate degree by saying by coining this phrase which later transform even they can under used as a or translated as an impetus to all the work that he instituted later seeing Shiva in all beings you know serve the knowing that that all being Shiva meaning that ultimate divinity knowing that divinity resides in all beings and in all things served them that was the motto that he at one time in one particular circumcised he emphasized and he was in a very lofty state of consciousness when that idea when he expressed that idea Swami Vivekananda was struck by the profundity of the idea and he used it for in a very specific way as the when he founded this this ramakrishna mission ramakrishna order so and but that should be our entire life can be guided by that so having the vision of Shiva having the vision of God in everything that we do in all things in all people in all beings serve them perform all actions as service that is a you know that is a actually a world transforming concept it isn't we're not actually doing it for any small reason we're not actually doing it for any limited purpose we are raising the ordinary concepts of helpfulness of mercy of kindness praising that that to the supreme spiritual level seeing but that and that can be expanded to the entire to the entire range of our activities which is what Swami Vivekananda did when he formulated the when he organized the ramakrishna mission disorder every accident the idea is that every action can be looked upon as being offered not only as a worship of God or as a spiritual act but every action can be looked at as being directed specifically to God seeing God on what is God God is the infinite reality the unbounded reality that is it at the heart of everything which assumes that there is such a thing that every finite phenomenon is actually at heart an infinite reality which means that there is nothing finite in this universe our problem is we are always bothered by finite things we have so many troubles this is causing us difficulty that is causing us difficulty this is not good enough this is too difficult oh we're filled with problems there is some satisfaction and this of that but the overwhelming background of our existence is related to problems either personal problems family problems community broader national problems problems are what dictate or regulate or mark our life the idea is that really as long as we see problems we will have to strive for solutions and any solution that we strive for will be partially successful and partially unsuccessful which will lead to further problems so there's no end to it we are we run our life from beginning to end as trying to achieve this and achieve that and every achievement brings on further questions that have to be addressed and and that we have to struggle with this type of attitude that is being talked about here that held in this model of sri ramakrishna that seeing shiva in all beings the proper attitude toward everything is worship so seeing that divine reality in every manifestations Prady both have any thumb it is to be seen in every cognition from the cane of inertia seeing that reality in everything what is the proper attitude of whatever we need to do as a consequence of our life service whatever we do becomes becomes a worship becomes a service that service becomes a worship it is all of our activities are raised to the level of worship everything we do becomes a worship it's not that we're trying to achieve something by what we do in a limited sense we are trying to achieve yes you have to earn a certain amount of money in order to manage in this world you have to there are certain definite things that have to be done no about that but how is all of this to be looked at every action is according to this idea is for the welfare of all so they are the whole motto is are Bonomo chart them for thee for one's own welfare for one's own freedom Jagga theta for the welfare of the world but what is it that how is it to be looked at every action is to be looked at as a worship every action is to be seen as filled with divinity then of course you say well yes I'm supposed to see it is filled with divinity but I don't see anything I want the vision of God I don't see God I want to engage in spiritual practices so my consciousness will deepen and I will see God but what this motto actually tells us is we are already seeing God we are seeing nothing but that divine reality the essence of everything is that divine reality that is the the message that is being that is being relayed and seeing Shiva in everything seeing God in everything she began a Jeeva savor that is how he put it in the chakra Krishna put it in Bengali seeing Shiva in all beings in all things he didn't even say Shiva llanes seeing Shiva that is to say being being conscious of the presence of god Shiva save and then you you worship you serve all beings so whatever we do for one another is not I am doing you a favor or I'm asking you to do a favor for me what I am what is actually as long as we look at things that way our problems will continue the idea is that we're dealing with divinity only serve one call read on Brahma from the each hand okay opener said serve them all Callooh indeed even this all this indeed is Brahman is that divine background that is at the heart of everything dad these things are to be taken as functional as serious it isn't that I'm leading my life and eventually I will realize that that's putting the cart before the horse the first thing is that this every experience is an experience of God everything we have to do is filled with that divine spirit is filled with that divine consciousness unless we see God in everything we will one problem would lead to a solution and that solution will lead to another problem it's an infinite series that had no beginning and will have no end as long as we see a problem we will strive for a solution the only ultimate the only ultimate approach is not to see the problem then you don't require a solution really speaking this is the the thing we we should strive for not to see that problem not to see any difficulty to see only that divine reality they say well that's you know I want to do so many things I want to experience so many things I want to go here I want to go there I want to do this I want to do that as long as that is the case we will go and do this and that and go here and there and that'll be alright but then we should not complain that we can't get rid of our problems we should not complain and we feel that we feel unfulfilled that we are constantly fit go that we go from one difficulty the solution to one difficulty in find ourselves confronted with other difficulties that in other words this process really can be a very gradual process yes I undertake spiritual discipline karma yoga bhakti yoga raja yoga gana yoga all the yoga's I undertake it slowly little by little and make some progress I gain insight and I achieve certain understanding and some satisfaction but then before we're through you know with too much of this life comes to an end the whole thing starts again and we have to again manifest this because according to the ancient sages and traditions the in not only in India but in some other places also this is not the end no this life okay well this life is overall fortunately this life okay now peace eternal no another life will manifest itself that is the tradition and that is what has been known in many did not only in the Indian tradition many traditions have had this idea and it makes sense because if we don't realize that infinity in other words if we don't as long as new problems always come up we attain solutions and then our approach we find ourselves confronted with additional problems as long as that happens there will be an impetus toward solutions when the problem disappears the need for the solution also disappears and then that satisfaction that is describer the North of God that knows of reality has a chance of manifesting itself so seriousness emphasis Shiva ganas Jeeva saver jnana means she begins looking upon all as divine looking upon everything is pervaded by divinity perform your service do whatever needs to be done serve with that knowledge with the knowledge of divinity so whether you're successful or unsuccessful the point is the basic success is it seeing God in the problem the solution of the problem is definitely of a secondary nature but feeling that every problem that confronts us is a vision of God is an experience of divinity that everything is filled with the that is the the way to come to the end of this cycle of problem solution creating another problem for another solution then this life is gone another life comes there's no end to it so this Hartman amok Sharpton's Agatha tired seeing for one's own welfare and for the for the welfare of the world the basic mater of the order has this at its heart has this basic idea she began a Jeeva savor seeing that divine reality at the heart of everything worship that's the the proper the proper attitude toward anything in this world is an attitude of worship because everything that is presented to us is God in that form is the essence of it is God and the proper attitude the only proper attitude toward and manifestation of God is worship and the worship part of the worship includes this savor this dedication this dedicated activity for the four to two as part of the worship of solving this particular problem now this was put into effect in a very conspicuous way after Swami Vivekananda came back to Calcutta there happened to be a plague in Calcutta plague is generally caused by rats who are infected and they spread the infection and and the the presence of these rats is you generally because as the trash and has not been taking care of cleanliness has not been maintained so the first actual the first major activity of the ramakrishna mission was plague relief in Calcutta in 1897 and this meant a lot of cleaning and a lot of there was a tremendous amount of physical labor involve Swami Vivekananda sister nivedita they all were involved in that tremendous activity and then it went on to the schools were founded and there was of course there was preaching activity so many in times of famine in times of flood this was these activities of the ramakrishna mission were became a very central part not long ago there was a tremendous tremendous rainfall in the Himalayas and is again whatever the the occasion is there was the the tsunami that hit the coast of South India a few years ago all of these thing whatever happens the this is the the impetus of this order is to go and to help so it is it is on that level it is also done but on the deeper level where it involves each one of us how are we to react to it and there that is where this comes in that the idea is there is God alone there is nothing else and whatever we do is a worship of God you know is everything there is a an old saying that you know whatever we do when we sleep at night this is a prostration of in front of the Lord and we should feel that we are falling asleep as it were in his arms you could say surrounded by God we're falling asleep whenever we eat anything they are offering the food of course we Sabra Maher penumbra Mohave that is in this in the food Brahman is an instrument Brahman is the person who is offering the food Brahman is you know we we say all these things this is Brahman yes it's Brahman but then we somehow we'd start eating and without eating we forget about the basic principle that has been that is the foundation of the very act of eating every action should be viewed as pervaded by divinity and a in other words it isn't that every problem should be looked at as an opportunity or as a as an opportunity to worship so it is these this type of activity not only in the formal way when we are performing we're going down to a soup kitchen and helping to serve people who are hungry all of these things whatever it is that happens to be done that is all symbolic because every action should be looked at that way now this is there are certain some of our scriptures are very specific on this to provide this the rationale or the justification for this in the bhagavad-gita that famous the two verses from Chapter thirteen 27 and 28 some observation booth issue so some the same survey soup hood issue in every being Tisch tantum abiding in every being what is abiding in every being Parameshwara the parama Ishwara the supreme lord so the supreme reality is abiding in every being this is not this is not some wishful thinking that yes it would be nice if it were so this describes a state of realization that saints and sages have had seeing seeing the supreme lord he who sees the supreme lord in this way in every being you know shi'ites were having a centum the in the the the indestructible in that which is destructible he would see the opposite II suppose Shetty he really sees seeing the imperishable among the perishable I mean these are things that we have to bring into our own lives every moment should be filled with or should be should be we should emphasize this to fill that feel that every moment is filled with the reality of God how you view God what your particular attitude is is not the question that you is adaptable to all individuals in different ways each individual choose a way of approaching God but the point is some observation both is someone in the same way in every being to stunt them standing or abiding in every being what is it that's abides in every being the parama Ishwara the supreme lord that supreme reality give it whatever name you like call it brahman call it by other names whatever name you give it there is that supreme reality which is present everywhere in everything this is the basic impulse of science is that same thing you know physics is trying to find that which is at the heart of everything what is the essence of everything and they've gone very very far no doubt but they haven't found it and they've gotten to a level of investigation where there's no possibility that they can actually find it I mean they may see erratically proposal but experimentally the the fineness of what has been reached is so my news so subtle that no physical experiment could ever possibly demonstrate its existence so they will have to go to what the famous physicist Erwin Schrodinger at one time said perhaps consciousness is that of everything perhaps consciousness is the essence of everything we don't have to say perhaps because our saints and sages have maintained that consciousness it is one of the names that is given to that ultimate reality and the sundog Upanishad clearly made a Suniva Sowmya edom a grass seed a gray in the beginning there was a seed only consciousness such suds avis exit consciousness alone was in the beginning so somebody rejoined it seemed the next verse in the same Oh punished said someone suggested know maybe it's non examine not maybe it wasn't existence so consciousness said was at the beginning maybe it was non-existence it was at the beginning because from non-existence all the same and so that is suggested in the next verse but the argument has immediately put down as saying what is it how could it be that from nothing something consciousness as a reason in order for there to be for someone to say this is the commentary now in order for someone to say that there is nothing there has to be someone to witness the fact that there is nothing and if there's someone who's witnessing the fact that there is nothing there cannot be nothing so this is the it's a self cancelling argument in the beginning conscious you know cheat suttas existed and since there was nothing else it was an undiluted or an agitated reality Arnim death was there in the beginning so such heed and existence consciousness this so the point is that there in the beginning was not nothing when you finally reduce everything to its ultimate simplicity when you finally when you analyze everything to the utmost degree and you finally come to what is at the very center at the very core of everything you've eliminated all the superficiality what is it that you come to ultimately you come to consciousness such you come to consciousness also you come to joy what is joy joy is not the there is a certain amount of joy in the enjoyment of this or that limited object in a limited way but there's no unmixed Ananda except in that ultimate reality so that being the truth that being the as a sages of the Upanishads and the Gita have confirmed that being the the reality there is only that consciousness there is only that divine reality divine because it did not originate anywhere anytime and it it is not it is the background of everything it it never originated and something that never has never wrote originated well the same argument can never be destroyed so the background of everything the heart of everything the ultimate reality at the as the essence of everything is that such that infinite Divine Principle so this is all this is not just wishful thinking that we should see God in everything Shiva Yanni that we should see Shiva in everything and therefore serve everything as a worship you were worshiping whatever we do is where is a worship every action is to be seen as a worship when we go from one place to another one we walk from one place to another if God alone is to be seen as to be felt where we are surrounded by that otherwise if we're not surrounded by God what are we surrounded by are we surrounded by areas certain extent we're surrounded by air of course but what is what is fundamental what is important what is crucial what is central is not what is surrounding us on the surface but what is surrounding our consciousness our inner reality our inner essence or in a view of things what surrounds our whole being are very screen on which we see everything that changes the unchanging screen on which we see everything that changes that on the changing screen is present everywhere in everything under all circumstances those are the those are the the ideas the thoughts the concepts that will lead us to some to a deeper understanding that we're surrounded by God there isn't any place there's no milli micro inch of space anywhere that's not filled with divinity it isn't when we perform the admin or Baksh Artem Chayka Tita Agatha taught even our own self liberation and the welfare of the world all of those are included if we see the presence if we feel the presence of that basic infinite divine principle everywhere to feel the existence of God everywhere that is the that is the homework that is what we have to manifest that is what we have to bring to our own consciousness that we are not whatever we're looking at is not just a superficial something that a supervision problem that has to be solved on the surface there are problems that have to be solved but what is at the heart of everything every problem is at basis another way of looking at God somehow to bring that divine reality into every part of life Pratibha we determine to every part of life so somehow bring God there so then when you sit for meditation when you sit for meditation what is meditation is bringing the consciousness of God bringing to yourself that consciousness of God that is what you're trying to do in meditation so you sit there you close your eyes you concentrate on some symbol but that is all just a mechanical thing one should feel the presence of that reality in that symbol in that mental attitude this is not only in in this Hindu tradition it's also in all other traditions feeling the presence of God is at the very heart of everything so art monomakh shot some jagat it is said for one's own liberation and for the welfare of the world really speaking is only one that's all one thing feeling the presence of that divine reality everywhere that has immediately accomplices both it is also the highest reality it is the for the welfare of all because if you feel the presence of God and whatever problem that's in front of you even the most practical thing you're looking at the problem in the very truest possible way at the heart of every problem is that divine reality at the heart of every solution is that divine reality at the heart of every happiness at the heart of every sorrow at the heart of everything is that divine reality and seeing that really divine reality then in in our meditation also we become more and more absorbed in that and feeding that divine presence everywhere that is the core the center of spiritual practice thank you

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