Why do Gods Pray?

Why does avatAra show human emotions like anger, grief, faith, surrender or pray to somebody or meditate on sombody? Some may have a doubt as to why avatArs like RAma, kRSNa or even Gods like trimUrtis (brahma, viShNu and mahesha) show emotions. They are also seen praying to somebody or meditating on someone or something. The question arises, if they are Gods, who by definition is perfect, complete and eternal, then why does a God need to pray or meditate or show any human emotion like anger, grief, etc. Afterall emotions arise from ego and attachment. The very Gods teach us of detachment then why do they show the same weakness that we pray to God to remove from us? There are many reasons for this behaviour. Our shAstra-s teach us dharma, artha, kAma and moksha. They also teach us various other arts and disciplines. In general, each incident has it’s own teaching and it’s own ‘moral of the story’. There is a way to interpret and understand any incident. Any incident has to be understood by either ‘vidhi’ (positive) or ‘nishedha’ (negative) says Puri SankarAchArya SrI nishchalAnanda sarasvatI ji. Either by positive learning or negaive learning it should be understood. So either you emaluate or you do not i.e. not to repeat the mistake or do evil karma. Let us first consider the case of avatars like bhagavAna rAma. We have seen him Praying to sUryadeva, the Sun God. When rAma was tired of fighting rAvaNa, he saw rAvaNa full of vigour ready of next session of face-to-face fight. In the midst of fierce battle, losing hope and confidence and so losing inner strength to fight rAvaNa. In this state of mind, rAma was taught the famous Adityahridayam by Rishi agastya. Lord rAma, who though being supreme brahman himself, has, by his own wish, endowned himself with mAyA and restricted himself to act within human limits, as he is maryAdA puruSottama, and engages himself in some deep thoughts. He cannot vanquish rAvaNa acting as All powerful invincible God, as rAmA must respect the boon given by Lord brahmA jI that rAvaNa cannot be killed by anyone except humans including Gods except humans. He didn’t cared to include protection from Humans in the boon as he considered them as weak. rAma had to behave in a human way and show emotions of tiredness, dejection, loss of faith and confidence. Then his guru shows him the path to remove negative emotions like tiredness, dejection, loss of faith, etc and replace them and reinstate energy, strength, confidence and faith. Finally rAma manages to kill rAvaNa and so the victory of dharma is established. We all pass through these emotions in some phase of our life. Even a spiritual person who is walking on the path of moksha also experiences such emotions when his / her sAdhanA does not seem to bear fruit or one may feel s/he is stuck up in a mental frame and not able to progress. Slowly enthusiasm decreases and so does faith in God. At such a time, guru approaches such sAdhaka and offer advice similar to what rishi agasthya did to his disciple rAma and our spiritual progress resumes again. If we continue to walk on this path, one day surely we will also become jivan mukta. So, such incidents are pointers which have to be understood correctly. Now let us understand why any avatAra like SrI rAma prays. The doubt here is why Ishvara who is perfect, complete and above guNa-s need to pray and to whom does Ishvara pray? Are there many Ishvara-s? Can there be many Gods? How is it possible? The answer to this is, in sanAtana dharma, there is only one supreme Godhead. Hinduism, if it can be roughly classified, is Henotheistic. The supreme Godhead, which is formless, when acts for creation, preservation and destruction, takes the help of mAyA. Ishvara, which is ‘it’ not ‘he’ or ‘she’ (neuter gender) assumes the role of masculine force which acts as an anvil and mAyA becomes feminine force shapes the world on that anvil. Same Ishvara or paramAtmA or Brahman as mentioned in upanishads, can take as many forms, male or female, as per his wish and each form is equally powerful. Our mind is habituated of seeing shapes and forms. It is difficult to comprehend formless infinite tatva (essence). It is easy for mind to be emotionally attached to a form. We get attached to our loved ones. Same is the case with a form of Ishavara like kRSNa or rAma. They also do have a unique character which helps us get attached to that form of Ishvara. For devotional purpose, a form of Ishvara like rAma or kRSNa or Siva or devI is established in our shAstra-s. For a partcular devotee his / her form of Ishvara, known as IshTa devatA (the chosen deity) is the supreme Godhead. For hanumAna, rAma is the supreme Godhead. No one is above him, all Gods and Goddesses are under his sway. He was not satisfied with the form of kRSNa and so prayed to him to give him darshan in the form of ‘rAma’. HanumAna ji very well knew both are same, still he was devotionally attached to the form of rAma. When a character is created, there will be incidences in his / her life and from that, as said earlier, we have to understand those incidences in a right way – i.e by ‘vidhi’ or ‘nshedha’. Let us return to the case of rAma praying to sUrya deva. The doubt arises, why does he need to pray? Let us understand it from another angle. In case of avatAra, from day one of birth, an avatAra has great clarity of thoughts. He is technically not attached to anything, so his mind is very pure. His emotions are highly purified. The words that come from their mouth have deep meaning, highly purifed emotions said from the bottom of the heart. Sri Ramakrshna says, that mind of avatAra or jivan mukta is such that it can easily enter samAdhi, just like there is a big window from which one can jump to outdoor i.e. from finite to infinite. Their heart is always rooted in Brahman. This is the reason why their prayers or eulogising any form of Ishvara, will touch our hearts. Their words have great strength and devotion. Their bhAva, i.e. spiritual emotion, is highly purified and it touches the heart of a sincere devotee. Such a prayer is very helpful for spiritual progress. In order to make the prayer more effective a pUrvabhUmikA, i.e. a prima faci environment, is created which leads to an incident and then a prayer is composed. This pUrvabhUmikA helps devotee too as a story is easy to remember. One can easily construct whole scene mentally and enjoy the bliss of divine play of Ishvara. Same is the case with the stutis and prayers composed by great devotees like prahlAda and dhruva. They are spiritually highly matured and their prayers come from intense longing for Ishvara. They sing glory of Ishvara in estacy which touches us all, cleanses our heart, purifies it and helps one progress spiritually. Similarly, there may be a doubt as why rAma or Siva meditates and what is the need for them to meditate, as a perfect Ishvaa never meditates, he does not need to. Technically this is correct. Ishvara does not need to meditate for himself, but for the sake of devotees, avatAra meditates. If an avatAra meditates on a particular place, that place gets purified. It vibrates with spiritual energy. If rAma prays to Siva, the thoughts, emotions, faith, surrender and love for Siva is so strong that the entire atmosphere vibrates with such lofty spiritual emotions. Such amtosphere is highly pure. Meditating on that spot or even in it’s vicinity will greatly benefit a devotee. Thoughts will calm down, speed of thoughts will decreases and inner peace and bliss will increase, there will be natural attraction for Siva. sAdhanA will happen effortlessly. Same is the case of a place where avatAra of a siddha or even a devotee who had darshan of his / her IshTa devatA (chosen, or had experienced Self Realization is very pure and vibrates with spiritual energy. Another reason for avatAra to undergo penance or do sAdhanA is to establish a benchmark for devotees. An avatAra undergoes rigorous austerities, does penance for long time, faces harsh conditions that a common man many not be able to withstand. He will mentally collapse. In order to push up our efforts to progress spiritually and increase the longing and intensity of sAdhanA or to intensity the longing for IshTa devatA such accounts of intense sAdhanA and austerity gives a sAdhaka much needed moral and spiritual boosting, giving hope, increasing surrender and love for Ishvara. To sum up, 1. There is a way to interpret any incident mentioned in our shAstra-s. Understand it by ‘vidhi’ (positive learnng) or ‘nishedha’ (negative learning) 2. avatAra acts or shows human emotions or prays for the benefit of devotees. We need to understand it correctly. An incident leads to the composition of heart touching, spiritually uplifting poems, hymns, and stuti-s. It gives us inner strength to overcome our negative feelings and progress spiritually. 3. Story that leads to composition of poem helps devotee to stay immersed in the bliss of divine play of his / her IshTa devatA 4. sAdhanA or tapa (penance) by an avatAra or a siddha purifies a place and fills that place with uplifting spiritual vibrations. If one meditates on such a place or even in it’s vicinity, one’s spiritual progress is greatly accelarated. All that is mentioned in our shAstra-s is for our own good. We need to understand it in a correct way with a positive approach. As time passes, one becomes spiritually mature. At a proper time, secrets will unfold. There are certain things that one may not be able to find in shAstra-s, but can find only from guru, there are certain things which one experiences during sAdhanA. Till then one needs to keep the faith in our guru and our shAstra-s and continue to walk on the path that leads one to immortality. Hari OM

Sri Ramakrishna on Nitya-Siddha, the ever-perfect Jivas

(Sri Ramakrishna To Amrita and Trailokya) "Youngsters like Narendra and Rakhal are nitya-siddha ( ever-perfect). Every time they are born they are devoted to God. An ordinary man acquires a little devotion after austerities and a hard struggle. But these boys have love of God from the very moment of their birth. They are like the natural image of Siva, which springs forth from the earth and is not set up by human hands.

"The ever-perfect form a class by themselves. Not all birds have crooked beaks. The ever-perfect are never attached to the world. There is the instance of Prahlada.

"Ordinary people practice spiritual discipline and cultivate devotion to God; but they also become attached to the world and are caught in the glamour of 'woman and gold'. They are like flies, which sit on a flower or a sweetmeat and light on filth as well.

"But the ever-perfect are like bees, which light only on flowers and sip the honey. The ever-perfect drink only the Nectar of Divine Bliss. They are never inclined to worldly pleasures.

"The devotion of the ever-perfect is not like the ordinary devotion that one acquires as a result of strenuous spiritual discipline. Ritualistic devotion consists in repeating the name of God and performing worship in a prescribed manner. It is like crossing a rice-field in a roundabout way along the balk. Again, it is like reaching a near-by village by boat in a roundabout way along a winding river.

"One does not follow the injunctions of ceremonial worship when one develops raga-bhakti, when one loves God as one's own. Then it is like crossing a rice-field after the harvest. You don't have to walk along the balk. You can go straight across the field in any direction.

"When the country is flooded deep with water, one doesn't have to follow the winding river. Then the fields are deep under water. You can row your boat straight to the village.

"Without this intense attachment, this passionate love, one cannot realize God."

 

Source: Gospel of Sri Ramakrishna

Wishing You a Joyous and Happy Deepavali and Prosperous New Year - 2018

Subh Deepavali Evam Nutan Varshabhinandan – Vikram SAmvat 2075 (Happy Deepavali / Diwali)

The Need and Importance of Śrī Rāma Gītā

On this auspicious occasion of Deepavali and New Year, let us understand the teachings of Bhagavān Rāma, who is the embodiment of truth, who lived like a true Jnānī, always detached from his body, always remaining established in truth, yet at times acting or doing karma like ajnānī (ignorant one). We can see from the life of ideal human being that he rejoiced, he felt dejected, got angry, showed compassion and other human emotions. This is in accordance with our śāstra-s that a Jnānī lives in the world as ajnānī i.e. he / she performs actions just like ignorant humans who do not know their true nature, but in reality is always detached from the actions and his own body by always abiding in truth – Brahman or Paramātmān or in his own Self (Ātman). It is this unique way of living and unique mindset that only another Jnānī can know by abiding in truth, none other.

Our mind is inbetween the saṁsāra (sensual, material world) and Brahman or Paramātmān (God). Māyā by it’s shakti (power) brings avidyā. Avidyā (ignorance, loss of knowledge of our true nature) is root cause of mind experiencing duality, and not God. One does not experience God is because mind has it’s face turned towards saṁsāra and not Brahman or Ātman. Our mind is a reflection of Ātman. It’s source of power is Ātman. Consciousness, which in reality, different and separate from mind and so saṁsāra, is now mixed with saṁsāra through mind and 5 senses. This is due to the effect of God’s illusionary power Māyā. Our consciousness is trapped in 5 kośa-s (sheaths, annamaya, prāṇama, etc). It is like our consciousness, the real ‘I’ identifies itself with mind, body and ego and connects with saṁsāra (the outer and inner world), and has become inseparable from mind just like milk mixed with water.

So there must be a way to dis-associate the mind with saṁsāra and ultimately dis-associate consciousness from mind, by generating dispassion from saṁsāra and being mind’s witness and abiding in one’s true nature which is Brahman. This art of separating milk from water though seems impossible is possible by the grace of Guru and learning of shastra-s. Haṁsa (Swan) is said to have the special ability to separate milk from water and drink only milk (nector of immortality) heaving behind water. This art of unlearning the worldly knowledge, dis-association and detachment with saṁsāra and mind is like a Haṁsa of the highest order. Such a yogi is known as paramhansa. Haṁsa is an important symbol in vedānta.

We are all attached to this world and with our loved ones. Śrī Rāma Gītā shows us the way to detach ourselves from this world and loved ones in a concise, clear and precise way. It is for those who has sattva guṇa as the pre-dominant guṇa and their mind is ready for mental renunciation of saṁsāra. In other words, it is for advanced sādhaka-s (meditators).

Srī Rāma Gītā consists of 62 sloka-s and is considered as ‘ṣruti-sāra-saṃgrah’ i.e. an essence of vedānta. Śrī Rama Gītā is fifth adhyāya of Uttara khanḍa of Ādhyātma Rāmāyaṇa, which is a part of Brahmāṇḍa Purāṇa. It is of advaitic nature advocating renunciation of karma including those prescribed in veda-s after advanced disciple is given knowledge of veda-s and instructed by his guru to start advaita way of life and contemplation on the Brahman, the true Self or Ātman.

Pūrvabhūmikā or pretext of Śrī Rāma Gītā

Pūrvabhūmikā or pretext of Śrī Rāma Gītā is created as a reply of curious doubt created by Mā Umā (Parvatī) by Bhagavān Mahesha (Śiva). Compassionate mother, who herself is embodiment of wisdom, for the good of all, raises a question in her mind. Mā Pārvatī asks what is so special about Bhagavān Rāma that Mahādeva adorns. She already knew the divine story of Rāma. She was curious to know the mindset of Śrī Rāma after he ordered Lakshamaṇa to escort Sīta to Vālmiki ashrama when she was pregnant. How did Rāma continue his life without her?” Decision to renounce Sītā would have had great impact on his mind, yet he lived a normal balanced life always taking care of his beloved subjects and establishing Rāma Rājya. It is well known that both Srī Rāma and Mā Sītā loved each other, had full faith in each other and Sītā had already passed ‘agniparikshā’.

In other words, Parameshvarī (Mā Pārvatī) wanted to understand the mindset of Śrī Rāma that allowed him to make this harsh decision. (Earlier too he had sacrificed his throne and went on vanavāsa i.e went on to live in forest.)

Answer given by Mahādeva to this question is known as Srī Rāma Gītā.

Bhagavān Śiva replied, after Laxmaṇa escorted Srī Rāma’s consort Mā Sītā in the forest near the ashrama of r̥ishi Vālmiki and returned with a heavy, guilt and grief sticken sorrow heart, he approached his brother and prayed to him for guidance. Compassionate Īśvara (Rāma) gave Brahma Jnāna to Lakshmaṇa. This discourse between Bhagavān Rāma and his beloved and devoted brother Lakshmaṇa is known as Srī Rāma Gītā.

Srī Rāma Gītā is in itself an essence of vedānta. Hence it is extremely difficult to further concise it. Each and every sloka is important for a sincere sādhaka. I have made humble attempt to put it in 18 points. It is natural that I will have missed a few important sloka-s.

Śrī Rāma Gītā in a nutshell

1. Birth is result of past karma. Man influenced by senses seeks pleasure and pain and does good and bad actions respectively. His actions will result in rebirth; when born, man does action again. The world is consequently termed a rotation. (One gets trapped in cycle of birth and death. Karma does not lead to moksha.)
2. Man must renounce his varṇāśrama duties (duties related to his varṇa and āshrama) and become sādhana-sampanna i.e. develop 4 sādhana-s -
1. viveka,
2. vairagya,
3. ṣaṭasampatti – (śama, dama, uprate, titikshān śraddhā and samādhāna)
4. mumukśhutva
3. Karma neither destroys ignorance, nor diminishes attachment; on the contrary, it germinates evil action which again is incapable of warding off saṁsāra. The wise should therefore seek divine knowledge.
4. Avidyā is the root cause of duality and bondage. Avidyā is due to the illusionary shakti Māyā of Īśvara.
5. Jīva is born out of avidyā and is a reflection of Brahman.
6. Individual Self appears as distinct from Parabrahman due to upādhi-s created by Māyā. Self appears to have 5 kośa-s (sheaths), but in reality Ātman is untainted, untouched, unborn and non-dual.
7. Saṁsāra is unreal and so one must discontinue all karma-s, even though they are prescribed in veda-s, as karma or karma-kāṇḍa is considered as sakāma karma i.e. karma done keeping in mind it’s results.
8. Generate Vairāgya and detach mana (mind) from saṁsāra. (Saṁsāra is actually in mind only). So by viveka-yukta-vairagya, stop involvement and attachment of mind from saṁsāra and turn it towards Brahman, the real ‘I’, Rāma tatva.
9. World will continue to exist so long as there is avidyā or ignorance. So by practice of ‘neti-neti’, one must negate illusionary world from our mind and turn our mind towards Brahman.
10. This world will disappear at once the light of knowledge shines.
11. Ātman is pure, one without a second. This Ātman is the real ‘I’. One should contemplate on Self ‘Ātman’ as -
1. I am self-effulgent, I am unborn. I am the One without a second. I am the ever-resplendent light of Consciousness. I am extremely pure, I am holy, infinite, blissful, and actionless.
2. I am ever liberated. I am the power behind the universe which no intellect can comprehend. I am that pure Knowledge which is beyond all sense organs. I am immutable, endless, and limitless ocean of consciousness.
12. Meditate on OM as this saṁsāra as explained in Śastra-s. ‘A’ is ‘Visva’, ‘U’ is ‘taijasa’ or ‘Tejasa’ ans ‘M’ is ‘Prajnā’. (These are states of consciousness, the deities of jāgrata-waking, svapna-dream and śuśupti-deep sleep). This knowledge happens to mind before samādhi.
13. One should dissolve ‘A’ in ‘U’ and ‘U’ in ‘M’. Then ‘M’ is dissolved in the turiyā, the supreme consciousness, i.e. Ātaman or Brahman. Now, contemplate, ‘I am Brahman’.
14. Such a yogi who remains free from worldly attachment and is satisfied in his true Self, which resembles calm vast ocean experiences samādhi. He has renounced his passions and has attained 6 qualities of Īśvara. Such a Jnānī contemplates day and night and is free from attachment and is egoless. He merges in me (Rāma-tatva, the pure consciousness).
15. Such a Yogī becomes one with me (Rāma-tatva), just like water in ocean, milk in milk, air in air and sky in sky.
16. Such a Jnānī sees this world as illusion, a fact stated by veda-s. Jnānī must constantly practice samādhi until he experiences this saṁsāra as non-different from the Self i.e. until he sees Self in everything in his natural state without having to enter into samādhi again and again. This is moksha or jivan mukti.
17. To such a devotee, I (Rāma tatva) is constantly available day and night i.e. a Jnānī abides in Self in non-dual way and clearly experiences like we experience this world clearly without any doubt.
18. Phala-shruti of contemplating on Śrī Rāma Gītā –
1. One who follows it is freed from the bondage immediately.
2. This world is nothing but illusion, so renounce it from the mind, by worshipping Me, you will live happily (free from pain) and with peace of mind.
3. Whosoever worships Me from the heart with or without attributes, with faith in Me and his guru, and studies this condensed teachings of Vedas stated by Me, who am One and Knowable by Vedānta, he shall enter in Me, is in fact becomes one with Me.

To further condense the teachings, the main points to remember are

1. Karma cannot give moksha, so renounce it even though it is prescribed by vedas.
2. We do not know of our true nature because of avidyā which is due to the effect of Māyā.
3. Detach mind from saṁsāra and negate all saṁsāra from the mind considering saṁsāra as illusion. Do this with the help of neti-neti.
4. Turn mind towards it’s source i.e. Ātman, the real ‘I’ that which empowers mind and intellect.
5. Meditate on OM. Merge ‘A’ in ‘U’ and ‘U’ in ‘M’. Merge ‘M’ in turiya (silence part of OM by contemplating on ‘I am Brahman’à this is done by going towards source of OM.
6. Be detached from worldly objects, detached from mind and karma it does. Be detached from all the dharmas of anatmā (that which is non-Self) and be egoless.
7. Abide in Self, see this saṁsāra as illusion, remain steadfast in samādhi and practice samādhi until you see or experience Self in everything effortlessly without having to enter into samādhi again and again. It is it becomes your natural state. This is moksha or jivan mukti.
8. Phala shruti - One who practices in such a way becomes non-different from Me i.e. Rāma-tatva, the pure consciousness, Brahman, Ātman or Paramātmān.

Few selected Sloka-s

Let us reflect on a few sloka-s of Srī Rāma Gītā, describing the true nature of Bhagavān Rāma, non-difference between him (Brahman) and Self (Ātman) and the way to worship him and abide in our true nature.

40. The Light of the Supreme Consciousness is shadowed (reflected) in intellect, which is born of beginningless avidyā i.e. ignorance (caused by Māyā) is called as ‘jīva’. The Supreme Self is witness of the intellect and is quite distinct from it as well as its qualities, while the jīva is one and the same Self.

41. As the Jīva, the shadow (reflection) of the Supreme Self, and mind accompanied by the senses live in one place both appear to have contracted each other’s animate qualities by false attribution (qualities get superimposed on each other), like an iron ball made red hot in fire.

42. One who has acquired knowledge of Self by learning Vedas and from his Guru, he having described the faultless Self in himself, should abandon all the inanimate objects, which appear to him in the Self.

43. I am Self Luminous, unborn, one without a second, I am the ever-resplendent light of Consciousness (knowable only by the Jnāna YogI-s), pure, All knower, free from miseries, All-in-one, Bliss, unchangeable and without any activity.

44. I am ever liberated. I am the power behind the universe which no intellect can comprehend. I am that pure Knowledge which is beyond all sense organs. I am immutable, endless, and shoreless. The erudite scholars of the scriptures meditate upon Me, day and night, in their hearts.

45. Thus, always who meditates on the Self as undivided, he attains perfection, and that knowledge at once destroys ignorance and its sequels, just as a tonic does ailment.

46. Sitting in solitude, having restrained his senses from their objects, and completely controlled his mind, with pure conscience, having the knowledge of the Supreme as his object in view abiding in the secondless Self, he should meditate upon the Para-Brahman.

47. Having Dissolved the universe, merged in Self (Ātman), the fundamental cause of all, he sits satisfied and happy and does not know the things outside or inside.

48. Before entering into the samādhi, the movable and immovable jagat should be looked upon as Omkāra which means the world as is clearly indicated in the Śāstra-s. The cause of this birth is avidyā (neisence, ignorance of true nature), but disappears when knowledge shines.

49. Oṁkāra is composed of three letter ‘A’ denotes Puruṣa or Viśva, ‘U’ denotes taijasa and ‘M’ prājna, according to the Vedas. This occurs to the mind before the commencement of SAmādhi, and not after Self-knowledge illumines.

50. One should dissolve the ‘a’-kāra (Viśva) in ‘u’-kāra and again ‘u’-kāra (taijasa) in ‘m’-kāra  (‘A’ in ‘U’ and ‘U’ in ‘M’.) Note: Cause of Viśva is Taijasa, cause of Taijasa is Prājna, cause of prājna is Ātman, the supreme consciousness.

51. Having dissolved Prājna in the supreme consciousness (it’s source), he should contemplate ‘I am Brahman’ or (So-Ham) the object of knowledge, free from deception, the faultless, the eternal, the supreme Lord (Para-Brahman)

52. Thus always established in the eternal supreme Self, having forgotten his worldly connections remains ever contented in his own blissful Self, evidently as a result of constantly staying in this eternal unbroken Blissful state of Self, he attains mukti (emancipation) and he resembles a calm vast ocean.

53. He who thus continually observes samādhi in this manner, and has renounced objects of his passions which are his enemies and has attained the six attributes of Ātman [1], can always see Me.

[1] Note: In another translation, it is mentioned that he who has won a total victory over all the inner enemies, he who has lifted himself from the six main urges of the body

Sanskrit word is जितषड्गुणात्मन: i.e. has won six guṇa-s of Ātman - Aiṣvarya, sarvavyāpitva, yaṣa, ṣrī, Jnāna and vairagya

54. Thus contemplating on the Self day and night, the saint (maharṣi) detached from all attachments should remain without egoism dependent on his fate (Prārabhdha karma). He eventually enters in Me.

55. Having believed the beginning, the middle, and the end of the world a source of fear and sorrow, and renouncing all the sakāma karma, he should worship the Self in him as the supreme Self who dwells in all beings.

OR

55. Understanding this samsara to be the cause of fear and grief in the beginning (childhood), in the middle (youth), and similarly also in the end (old age), the seeker should give up all identification with the equipments. Renouncing all other sadhanas prescribed in the Vedas, let him learn to contemplate steadily upon the Self in him as the one infinite Self everywhere.

56. Having contemplated on the Self as undivided, he then becomes identical with Me., just a water in ocean, milk in milk, air in air, and sky in sky.

57. Throughout his stay among people he looks upon it as an illusion, which fact is borne out by the Vedas as well as logic; just as the moon appears of different forms to some, and also sometimes a mistakehappens about true direction of Diṣā (space).

58. So long as one does not see Self in every object, he should constantly worship the supreme, I am day and night visible to my faithful devotee in his own consciousness.

59. Mr. dear! I have, after determining told thee the secrets (sahasyam) of the Vedas, collectively. The wise who will consider over and follow them, will be released from bondage immediately.

60. Brother, this jagat (world) that you see is nothing but al illusion. Renounce all from your mind, by means of worshipping Me, you shall live happily (free from pain), and with peace of mind.

61. Whosoever now and then heartily worships Me, with or without attributes, (i.e. saguṇa or nirguṇa) he attains Me; ; just as the sun sanctifies the three worlds, by touching them with the duct of his feet.

62. Whosoever, with faith in Me. And in his Guru, studies attentively this condensed philosophy of Vedas, stated by Me, who am One and knowable by the Vedānta philosophy, he shall enter in Me, is, in fact becomes one with Me.

|| OM Tat Sat ||

Ref:

1. http://www.astrojyoti.com/ramagita.htm 

2. Rama Gita Translated by Swami Vijnanananda of Ramakrishna Mission, Published by Advaita Ashram, Kolkata.