Ram and Krishna are same!

 Today is a special festival dedicated to Tulsidasji Maharaj, a sacred occasion, and some tribute should be offered to him. But how can we ordinary souls offer a tribute to such a great saint? It is beyond our capability. Our tribute to him is to speak on Shree Ram Who is the Beloved of his soul. This will give him great happiness, whether he be in Saket lok or Golok.

So we have to reflect on this Truth known as Ram.

Who was Ram? Let us look into the Vedas. The Vedas themselves give us a meaning “ramate yoginoute nityanand cidetamani iti rama padena paraBrahmabhidhiyate" (Ramtapani Upanishad).

That supreme Being in whom, yogis and self-satisfied, utterly desireless liberated soul revel (find enjoyment) is called Ram.

Then the Vedas say

“bhadis bhadiya, sacman agat. Svasaram guru abhiyet pascat supeketaidyurbhiyagrim avarci subhage bhavsete, vandamahe sufatasasi"

This is said by the Rig Veda. Then the Veda again says.

“Yo ha vai sri ram candrah sa Bhagvan"

(Ramtapani Upanishad)

This Ramchandra of Ayodhya is God-Bhagawan. What is this “Bhagwan”? Bhagvan is He in whom the six opulences reside to an infinite degree * (* The opulence’s are beauty, strength wealth, fame intelligence and renunciation according to Parashar Muni). That God manifests in three ways. We do not have three Gods’. There are three undifferentiated manifestations of one God.

“Vadani tattvaridastattvam yajjnamam advayam. Brahmeti paratmeti Bhagvan itit sabhyati”

(Bhagvatam)

Veda Vyas says that God's one form is known as Bhagwan, one is known as Paramatma and one is known as Brahm. These are three forms of which Brahm occupied the lowest position. This is the feature which is formless, without qualities or attributes. And its worshipers are the gyanis. This Brahm has all the powers, but they remain unmanifest. It simply exists. Shankaracharya and his followers have described It in detail:

“udasinah stabdah statam gunah sanga rahitah”.

This Brahm is indifferent and does not do anything.

“adrastam vyarhayam aggrahyam alakihanam, achirtyam arypds tam ekatma pratya saram”

Put a “cannot” in front of everything to describe Him. He cannot be seen, cannot be heard, cannot be smelt, cannot be tasted, cannot be felt, cannot come into your thoughts, cannot be determined. Such a Brahm is useless as far was we are concerned. What could we do with Him?

Now beyond this is the form of Paramatma. He has a form and all six opulences. Powers are manifest in Him, but not fully. And the third is Bhagawan of which the others two are manifestations. This is the personal God with qualities who we know as Ram and Krishna. In them all powers in totality are manifest. He is All- seeing, omniscient, All controlling, witness to everything, a friend to all, the Lord of all and All-powerful and omnipotent. He has infinite qualities. A person may well be able to count the dust particles on this earth, but he will not be able to enumerate the qualities of Ram, which are Infinite “Yova anantasya gunanamta” (Bhagvatam).

A person is mad if he says “I can count His qualities”. It cannot be done. Nothing of Ram’s is limited. His names are infinite, qualities are infinite, pastimes are infinite, abodes are infinite, associates are infinite, everything is of infinite quantity and that type of infinite that if you were to take away infinite, you would be left with infinite.

“Purnasya purnamadaya pruman evavabisyate”

Purushottam Ram is the ultimate whole and such a whole that if you were to remove the whole, you would still be left with the whole.

The Veda says “sa bhagvan” Further it says

“ramastvam Paramatmasi sachidananda vigrah”

O Lord Ram, you are the Paramatma. That is to say Bhagawan Ram is both Paramatma and Brahm. They are two manifestations of His.

For example “Chayastaisamityavadhautam pura, totah sarustivibha ritakratim vibhuvibhakta vayavam purmanithi kramadruanad ityabodhi sah”. When Narada was coming before Sri Krishna from Vaikunth, he saw a light descending, as he came closer they saw an effulegent human form and when he was close to earth they said “Oh it is Naradji”. Brahm is like the light, Paramatma is like what was seen in between and Bhagawan like the Narada seen alighting onto the earth. The last from is that in which everything is visible, just as I am sitting before you.  Like that Ram and Krishna sit before you and speak to you and you are able to catch Them with all your senses. Just as you are able to do in the world.

The Vedas says “samastuam paramstmasi saceidananda rigrah”.

And a distinct feature of Ram’s is that he is Himself the ultimate resort of eternity knowledge and Bliss and His body is non  different from Himself. Look, we have a body and we are the soul. This is true even of the celestial gods, and everyone else in the infinite universes. There is a body and one owner of the body. But in Bhagvan Ram, the body and the owner of the body are one “deha dehi bhuda eaivanessvare vidyate kvacit”.

That Sacchidanand Brahm is the body and “anandmatra karapd mukhodardih”. Everything in His body is Bliss. There is nothing else, though it looks just like any other body. You can see hands and feet but they all not of flesh and bone. They are not material. They are the form of Eternity, Knowledge and Bliss. The body is like that and so is the owner of the body. His body is like that, therefore it is referred to as divine and Blissful  “cidananda maya deha turnhari vigat vikar jani adikari”. “brahim saccidananda ghan raghunayak jaha bhup”. “ sai saccidanaga gha rama”.

Look a word “ghan” is being added here. What is this? Isn’t Sacchidanand enough to describe Him? Why has ghan been added? It is the formless Brahm that is called sat, chit, anand. Beyond sat is chit and beyond chit is anand. So you could call Him Sacchidanand, or chidanand or just anand.

“brahmeti vyaganta anandadhy khalvimani bhutani jayante anadena jatani jivanti anad prayantyatbhi samarishanti”

It is Bliss itself that is God. It is not that God contains Bliss. Bliss itself is God.

“anand evadhastat ananda upanisatat anadah purastat anandah pascat anand utaratah anado dakshinatah ananda evedam sanravam”

There is bliss above Him, Bliss to the North of Him, Bliss to the East and Bliss to the West of Him,Bliss within Him and Bliss outside of Him. That is called Brahm, that is called Ram Bliss is the Formless Brahm and its very essence is anand ghan (Bliss in a dense from or the essence of Bliss) or anand kand  (the root of bliss). These two words have been used for Ram and Krishna in the scriptures- Anand Kand or Anand ghan. Tulsi das uses the word “ghan”. My Rama is not merely Bliss. He is the very essence of Bliss. The essential substance of Bliss has been extracted to form His Body.

“ram eva param tathuram” (ram rahasyopanishad). So through out the Vedas the subject of Ram has been represented. And the word “Ram” has been explained. I had said before “ramante yoginati”. There is another meaning “ra sabdo visva vacano masecapisvar vacakah visvanamravaro yo hi tena ramah prakistitah” “Ra” means world and “ma” means Lord or Ruler. Ram is the Ruler of the entire world. There is no other ruler, everyone is ruled by Him. Everyone is controlled by Him. He is the Ruler and Controller. Ram does three things. Brahma has said in the Valmiki Ramayana “Karta sarvasya lokasya”. He has manifested infinite universes. And it is something no one else can do. He has not given this power even to His saints even though He has given them eternity, knowledge and bliss. “aphrt papma vijaro vimtryu visoko vijighatso pipasah satyakanah satyasankalpah”.

According to the Vedas, there are the eight qualities of God and He gives it to His devotee, but retains the task of creation for Himself. “jagad vyapar varjam” This is a Vedantic aphorism God does the job of creation Himself. That is why the Vedas define Him as follows:

“hato va imami bhutani jayante yena jatani jivanti yatprayantyabhisam vishanti. tadviyjrjanasasva”

From Whom the world emerges, by whom it is protected and in whom it merges.

The person performing there three tasks is Brahm Ram. No one else does this. The saints have Divine Bliss, Divine Love, but the job of creation is done by God alone.  “bhog matra samya lingacca” (Brahma sutra).

His personal bliss, the bliss of divine love, the ultimate bliss, divine bliss, indescribable bliss, infinite Bliss, all this that is connected to Him is given to His saints – the surrendered souls. But he does not give anyone the job of creation. That is why Brahma said “karta sarvasya lokasya antye madhye tatha caadar”.

Brahm Ram is He Who was at the beginning of the world, during the middle and Who will remain at the end-He and He alone.

“yo vasisyet so smyham”. After the annhilaton of infinite universes only God remains. Alone. You get bored when you are alone don’t you-when you are without your mother, father, husband/wife or son, just alone? So God also got bored “sa ekaki na ramate sadviyamaicehat. sa ra immevatmanam devedha patyat totah patisca parni cabhavatam”.

Then He made Himself into two persons- one Sita one Ram. He became two. These are not two personalities – Sita Ram. Ram Himself became Sita. Sita Herself became Ram. One became two He could have become infinite if He chose, left alone two.

He had assumed infinite forms in Ayodhya. So God’s actual form is one of Divine Consciousness. That is why no one can see Him, or speak to Him or hear His words or even think of Him or know Him.

Since He is beyond the intellect, how can the poor senses hope to grasp Him. They hold the most subordinate position. “ram atarkya buddhimman vani mat hamar as sunuhe sayani” Speech has no access there. The Vedic verses describe Him as beyond words (anuvacaniyam). They say “We cannot say anything “an iti na iti astherl nasianuh”. “There is no end to Him. We cannot describe His qualities”. But they have mentioned a few.

“sahasrasersa purusah sahasrakshah sahasrapat sbhumin sarva tasprava tytisthaddasangulam”

He has thousands of eyes. Thousands of ears, thousands of hands.

This description of “thousands” is inadequate. Everything He has is infinite. There is no counting anything that he has. So God is beyond the mind and intellect. He is beyond thought, inconceivable and unknowable. Many laying a claim to greatness have gone to Him, only to return humilitated, without knowing Him. Not small time persons- personalities like Brahma, Vishnu and Shankar.

“jig pekhan sat dekhan have ridhi hari sambhu nacavan hare,” tea na janahin maram tumera aur tumahin ko jananhara”.

So no one can know Ram. And without knowing Him, you will not accept Him, and without accepting Him, you cannot love Him, and if there is no love then how will you attain Him?

“jane bina na hoya partiti binu parttiti hoya nahi prete.”

And without love how will you meet Him? “amahin keval prem piyara”

So no one can know Him. Neverthless infinite souls have become saints. How did this happen?

“tumharihim krpa tumahin raghunandan janat bhagat”.

“Your devotees know You, but only when You give Your senses, Your mind and Your intellect to them”. So the conclusion is that Ram can be seen only by Ram. Who can hear Ram’s words? Only Ram. Who can get His divine fragrance? Only Ram. Who can taste the flavour of His person? Only Ram. Who can think of Him? Only Ram. Who can know Him? Only Ram. And whichever surrendered devotee His gives His divine senses, mind and intellect to, even if it is a donkey, will be able to see Him. It could be anyone, “purush napunsak nari nar jiva caracara koya”. It could be anyone, by God’s grace, he will receive divine tranocendental senses, mind and intellect. Only then is it possible to attain Him, not otherwise.

“yato vaco mivartante, apepaya manasa sah (Veda) “indriyani paranyahurundri – yebhyah param manah (Gita) “manasbu parabuddiryo buddhey paratastu ah (Gita)."

The Veda says – “induyebhyah para hyartha arthebhyasca param manah mansatu para byddhibydertma mahan parah mahatah paramvyatmay aktat purusah parah. Pursuant param kincit sa kastha sa paragatih.”

The senses mind and intellect have no entrance here even if they belong to Saraswati, the goddess of learning and Brihaspathi, the guru of the gods. Even a great intellect will have no worth over here.

We practice devotion to God. However, this is not actually devotion, it is surrender. Since we have not seen Him how can we make a form, no matter how great our intellect? Saraswati herself can come forward with a reply  to the question “Can you meditate on Ram?” “No it is impossible. When I have not seen Him how can I meditate on Him” And how can we see without having received divine vision? And that divine vision will be obtained only upon complete surrender, when the mind is pure and we have received divine love. No before. That is why God cannot be known or understood by anyone. When Ram came to this world and stayed for 11,000 years did it actually benefit anyone? People got confused and no one benefited. Tulsidas in showering praise on Ram has said “Ram ek tapas tiya tari”. In all He delivered the wife of one ascetic! for ( This refer to the story of Ahalya, the wife of Gautam Rishi. Having been attracted to Indra, the king of the Gods, she was cursed to become a stone for her infidelity. At the touch of Ram’s feet, she regained her female form) Ram stayed for 11,000 years in this country enjoyed its goods, and delivered only one person. And there is doubt on that issue too! Why? Ahalya went to her husband’s abode after receiving the touch of the feet of the Lord. If her husband went to Saket, then it is true she was delivered and if he did not, then how was she delivered?

Yes, so we can understand that the descent of Ram will not benefit anyone.

“sugam agam nana carit suni, muni mah bhamhoya”. Prathin bandhan ran mahan nirakhi”.

Someone of the stature of Garuda (The eagle-like mount of Vishnu) fell into delusion on seeing Ram’s pastimes  “bhav bandhan te chtahin nara japi kakar nama”. He thought “An significant demon has bound Ram with a nag pash’ (Indrajit used weapon which bound Ram and Lakshman with snakes) I can accept Ram  as a great personality but He definitely cannot be God.”

“mahamaha upja un tore”. So poor Garuda roamed around everywhere, bound by maya. He could not comprehend Him No one can comprehend Him.

Let me relate a little incident for you. Sita had been kidnapped. And Ram went with Lakshman to search for Her on foot. Now look at the way He searching for Her. A lot of people lose their wives, sons or sisters but they follow some standard method to recover them. Either they will inform the police or publicize it on radio – there are various methods.

“re urksahparavatstha girigahan lata vayn vijanama rama ham vyakuli--- dsta”.

But, Shree Ram was roaming around the forest saying “O trees, creepers and leaves tell Me if my Sita has gone this way”. Does anyone ask a tree? However Ram is not conscious about who he is asking this question to. Is it animate or inanimate. This is His state in separation from a woman. At least that is the way we must have perceived this drama. We are the same age as Ram that is to say we too are eternal. We can compete with Him on this issue. Ever since Ram has been, so have we.

The soul, maya and God are all beginingless, endless, eternal realities. So we must have seen Him, been present during His descension and must have laughed at Him and said” Look at Him. He has gone mad. He is asking a tree where His Sita is?

And look at what He says to Lakshman “ko ham bruhi”. “Who am I”? “ko ham bruhi sakhe suryam sa Bhagvanaryah sa ko raghavah”.

Lakshman said “You sir are of noble birth”. “Who I? Of noble birth?” “You are the supreme Lord Rama” “Oh I am Ram I see I see” “Ke yuyam” And “who are you”? He has forgotten Lakshman.

Lakshman  said “My Lord I am your servant Lakshman”. “Oh, now I understand. I am Ram and you are Lakshman. But tell me what are we doing in the jungle”. He has forgotten what He was doing there.

“kartare kimihasmahe nanda sakhe dervyagatimaragyati”. “We are looking for the Divine mother”. “Divine mother?” “ka devi” “Which Divine Mother”? “janakadhirya Tanya” “The daughter of Janak” “Oh ha janaki” taking Her name, He fell unconsciousness”. Now tell me if you have seen a person so attached to His wife in the world. There is no one. And there cannot be anyone like that.

“sainitre namu seryatam tarutalam candamsurugjrumbhate”.

“Lakshman, let us go into the shade of this tree. The sun is very hot”. Ram is saying this at night. Lakshman says “My Lord what is this you are saying? ” “candansorisika ratha raghupati can—yamamelati”.

“My Lord this is the moon. Where will you find the sun at night”? He is asking the creepers, trees and leaves for the whereabouts of Sita. These are His lilas. The word lila is used. Seeing these pastimes, who would not get deluded?

Parvati was one such case. Even though her husband Shankarji had offered his salutations to Sri Ram she did not come to her senses. And she said “How can this be God? Let me test Him”. Look she is going to test the power house. Infinite Brahmas, Vishnus and Shankars and their consorts are His servants. And she went to test Him and in the process herself got tested.

Look this word Vishnu occurs everywhere. In places it is said Ram is an incarnation of Vishnu. It occurs in the Adhyatma Ramayana too “twam visnurajanaki laksmih” You are Vishnu and Janakiji is Lakshmi. Again “jay Ram Ramapati”.

This is said in various places. But this Vishnu, is not the Vishnu of each universe. Each universe has one Brahma, one Vishnu one Shankar. Since there are infinite universes, there are infinite Brahmas, Vishnus and Shankars. Above them is Mahavishnu and He is a partial manifestation of Ram.

“Visnurmahan sa iha yasya kala viseso” (Brahma Samhita).

That is why when the colossal universal form was seen – “bhin bhin pratilok vidhata bhinn Vishnu Siva Manu dishi trata”.

Infinite distinct Brahmas Vishnus, Shankars, and Manus belonging to the infinite universes were seen.

And when Ram was seen by the Vishnu of one universe  “Rama samet Ramapati mohe” He became enchanted. Laxmi and her husband Vishnu, were both enchanted. So the Vishnu of one universe is subordinate to Ram. He is Ram’s gunavatar. He who is Lord of Infinite universes and the Master of Vaikunth- that Mahavishnu is non different from Ram. He is Ram's majestic form and He is four- armed. Brahma uses the word chaturbhuj (four armed) to describe Him. “bhavannarayano devah”  “You are Narayan. This word Narayan can be misleading.  Because it is used for Vishnu, Mahavisnu and for Ram and Krishna. These words can be snares, which theoretical scholars cannot deal with. It is the saints and great souls who know their true meaning.

So according to the Vedas, Ram is absolute supreme personality who is both Brahm and Bhagvan. He is God. And His second form is Paramatma and His third is Brahm. All these three- Brahm, Paramatma and Bhagvan are one. These three have been divided into two in the Vedas “dve vav brahmano rupe murtam caiva murtam ca”. There is a God with form and qualities and one without form and qualities. There are just these two in the Vedas.

“ek darugat dekhiye ekir, pravak yuga sam Brahm viveku”. There is a God with form and one without. The worshiper of the formless God are called gyanis and those of the God with form, bhakt. But, Ram cannot be attained without devotion. This is the challenge of every scripture from the Vedas to the Ramayan. “bhaktirevainam nayati”  The Vedas is clearly state that He can be attained by devotion alone. Not by devotion too. The word eva (alone) has been used. It is only devotion that can take us to God. “yasya deve para bhaktir yatha deve tatha gurau” (Veda) upasate puruasm ge hyakamah (Veda) Bhaktireva ganiyasi bha—gariyasi bhaktireva (Narad)” bhaktiyatvaran sakya ahamevam vidho yuna, jnatum distumca tattvena pravestun ca paramtapa (Gita)"

All three are saying that devotion is the only way. “naham vedairna tapasa na danena na cyiyaya sakya evam ridho ……. Yatha” (Gita) “I can be attained only by devotion”.

“bhakya hamkaya grahyah (Bhagvatam). “I can be obtained only by devotion. There is no other way.

And Tulsi das has filled the entire Ramayan with his exhortations of Bhakti.

“jap tap niyam yog nydharma sruti sambhav nana subha karma”

You can do everthing else but you will not attain Him. There is just one medicine.

“sadhak siddha vimukta” Look at the word used- Vimukta (liberated). Even he has to practice devotion.

“sadhaksiddha bimukta udasi, kavi kovida krthajna sanyasi, jogi sur sutapas jnani dhrma nirat pandit vijnani rarina binu seen nam svami ram namami nami namami”.

This is Tulsidas’s challenge “vare matha baru hoya ghit sikhta te late tel. Binu hari bhajan na bhav tariya yah siddhant apel”. It is the repeated challenge of Tulsidas that Ram can be attained only by bhakti. So you have understood that Ram is God. And Paramatma and Brahm are two features of His. His body is the essence of eternity, knowledge and bliss and He is impossible to attain by the paths of Karm, Gyan or Yog. It is only by devotion that he can be attained.

This Ram and Krishna are not two personalities. They are One Reality. This fact is not known to many religious persons. They say we all worship our respective worshipable deity. Our object of worship is someone else, so how is if possible for us to bow before Ram. And the devotees of Ram say “How can we salute a bow before Shri Krishna.” There is such ignorance in our country.

There are personalities of greater intellect than yours- Brahma, Vishnu and Shankar, are humbling themselves before Ram in His descension and before Shri Krishna in His. Is your intellect greater than theirs? Tulsidas says “Siya Ram may sab jag jani Karau pranam jori jug pani” He offers obeisance first to the miscreants and afterwards to the gentlemen. And you think he will not offer obeisances to Krishna. Such a gross mistake!.

O.K let us quote from the Ramayan “mayatitam madhva madyan ja jagadai” ( Adhyatma Ramayan).

The Adhyatma Ramayan refers to Rama as Madhav (name of Shri Krishna) “I offer my salutations to that Madhav who is beyond Maya and who exists before the manifestation of the world.”

Then the same Adhyatma Ramayan states more clearly “vande ramam market varnam mathuresam”. O Emerald-hued Lord of Mathura, O Ram, I offer my salutations unto you.

“vindaranye vandita vindasak vrindam” O Ram! Who resides in Vrindavan and is worshipped by the hosts of gods. I salute you!” This is the statement of the Ramayan. And you have the courage to go beyond that.

Tulsidas has written the Vinay Patrika. Everywhere he expresses great humility. “There is no greater sinner than myself. My Lord have mercy” and so on. But in one place, he challenges maya, “ab mai tohi janjo sansar. Bandhi na sakai mohi hari he bal prakat kapat agan.” “O Maya you cannot disturb anything of mine, because I have the power of Hari behind me”. Which Hari is this, whose power he is referring to “sahit sahay tahan vasu at jehi hridaya na nandakumar” “O maya set up your abode in that heart in which Nandakumar does not reside. You will have no effect on me. Nandakumar resides in my heart”. Note he says Nandakumar not Dasharath kumar “virad garib nivaj ram ko jad patang panav sudma ko”.

“My Ram is the saviour of the poor. He removed the misery of Sudama and the Pandavas and freed the Yamalarjuna trees”. This is said in Tulsi’s Vinay Patrika and you have gone beyond this. Many devotees of Ram will say “No matter what, I have my object of worship”. I have a question for you. Your father has twenty five sets of clothes. One for the office, informal attire when he roams around in the house, and he bathes without clothes. Has your father changed in the different circumstances? No he is the same in all circumstances, the husband of your mother. And in Ram and Krishna’s case their body colour was identical. Both were blue-complexioned. Both were yellow clothes. Everything  was identical. But, what about the peacock feather? So, is there a restriction that Ram cannot wear a peacock feather? If he gets into the mood he might wear one. Who is going to stop Him and say “Why are you wearing this when it is reserved for Shree Krishna”. There is no such thing. But Ram carries a bow. So Krishna does not carry a bow? He is also known as the weilder of the Sarang bow.

Why are we speaking such nonsense? Let us look at all those who descended in Ram’s decension.

“tatah padma palasakshah krtvatmanamo cuturvidham” (Valmiki  Ramayan)

Lakshman, Bharat and Shatrughan are not saints. They are all Ram. Ram himself had taken four forms and these four descended in Krishna’s descension as Krishna, Balaram, Anirudha and Pradyumna. And the same Brahma, Vishnu and Shankar went in the descension of  Ram and again in the descension of Krishna to offer eulogies.

So one should not commit the grievous offense of distinguishing between the two. If some innocent people are not conversant with the scriptures then they should accept my request not to distinguish between the two. It is not that they are equal. They are the same person. Equal implies two personalities. But there are not two personalities. One personality has taken infinite forms “anant nam rupaya”.

We have to cry out and call Him. Cry and call Him. Not the way we see people singing in the temples. “bhaye paragat kripala din dayala” (Maharajji imitating the way people sing).

Not like that. You have to cry and call out to Him. You are begging from Him. You are begging for divine love, begging for His vision. When a person is truly hungry he begs in a particular way and differently if he is full (maharaji does an imitation).

You hear the pandits recite in the temples “tvameva mata ca pita tvameva”. They sound like they are fighting. You have to pray with tears in your eyes, with humility “mio sam din na”.

This is also said with no corresponding feeling inside. This will not work. You will have to cry and call out to Him. God loves selfless tears, those that have no worldly desire or desires for liberation.

“Tum sama visaya svaraga apranga”

This desire for sense gratification and liberation are two witches.

Now when you shed tears and call out to Him and sing His name and about His form, pastimes, qualities and abode in Kirtan, your mind will become pure. When the mind becomes pure, God by His grace gives His svarup shakti. This power will make your mind, intellect and senses divine. Then the guru will initiate you by giving you Divine love, after which you will be able to see God, you will see God personally, face to face. Then you will be liberated from maya, the three gunas, the three types of action , the five types of afflictions, the five sheaths, and from material dualities. – All the afflictions that plague you will be finished in a second.

“tadvisnah paramam padam sada pasynto suryah" (Veda)

Forever immersed in the Ultimate Bliss, you will reside with Ram in Saket lok and receive His service. In this way you have to attain your goal.

“All Glories to the Lord of Saket Lok-Shree Ram”

Edited lecture of Shree Maharajji delivered on the occassion of Tulsi Jayanti at Tulsidas Mandir, Gyan Gudri, Vrindavan, 18-08-1991.