Bhagavad Gita Ch11 part 13 on 21 November 2020

Full Transcript(Not Corrected)

OM VASUDEVASUTAM DEVAM KAMSA CHAANURA MARDANAM DEVAKI PARAMANANDAM KRISHNAM VANDE JAGADGURUM SARVO PANISHADO GAVO DOGDA GOPALANANDANA PARTHO VATSAH SUDHIR BHOKTA DUGDAM GEETAM RITAM MAHAT MOOKAM KARUTI VACHALAM PANGUM LANGAYATHE GIRIM YAD KRIPATAM AHAM VANDE PARAMANANDAM ADHAVAM We have been discussing the Vishwaroopa Darshana Yoga, 11th Chapter of the Bhagavad Gita. In our last class, we have seen that Arjuna was given that universal vision by the special grace of Bhagavan Krishna and he was terrified. So he asks, he could not recognize the Krishna. The old Krishna has become the Vishwaroopa Krishna. And then he could not recognize because to recognize one requires purity of mind. It requires even greater purity to retain what one was able to receive. So he asks, who are you? And the Lord categorically replies, SRI BHAGAVAN UVACHA KALO VASMI LOKAKSHAI KRUTH PRAVRUDDHO LOKAN SAMAHARTHUM YA PRAVRUTTAHA RITE PITVAM ABHAVISHYANTI SARVE E AVASTHITAHA PRATYANI KESHU YODHAHA The Lord said, I am mighty, world-destroying time. I am mighty time. I am world-destroying time. Now engaged in slaying these men. Even without you, all these warriors standing arrayed in the opposing armies shall not live. Therefore Krishna says, AHAM KALAH ASMI AHAM KALAH ASMI So what does it mean? Does it mean that Krishna is only Kala time? Because Kala, as we understand, has two aspects. One is the Kalatita aspect called Mahakala. Another is Kala is ever-changing. A tree is in the seed. Then it sprouts, it grows, bears fruits, goes to seed and it is destroyed. Everything in this world has birth, growth and death. So Kala also, it comes into being and then it stays for some time and it disappears. You may wonder, when does Kala really is born? Well, when you experience anything. Here is a table, Kala is born. That second, the table comes into existence. If you probe further, then you can see its very existence started when I paid attention to it at a particular point of time. That is the birth of the time and it is inevitably associated with every object. You cannot view any object without time and you cannot view time without any object. Let me give you a small illustration. You are in deep darkness and there are so many things around you but you won't be able to see a single thing. At the moment, some light comes. Immediately two things happen, not one after the other, simultaneously. What is it? You see the light, you also see actually the objects. But in reality, we are only telling we see the light, we don't see the light. So what is light? Light is the ability in whose presence things come to be known. In the absence of light, things will not be known. So a particular condition needs to be fulfilled. That condition is called light. When you see a table, whether there is a table, there is no table, there is light. But we cannot see the light unless there is an object to reveal that there is light. Take another example. Here is a bulb and it is not giving light. If it is not giving light, it is darkness. But the moment you switch on the light, light starts shining. That very moment two things happen, it also lets it know I am light and simultaneously it also reveals all the things around it. But we rarely observe the light by seeing the objects we say there is light. Directly we do not say I see light. If there were not to be a single speck of dust, then you won't be able to see anything. Even light will not be there. Full darkness will be there. That's why the astronauts who are travelling, when they rise beyond the stratosphere, everything looks completely pitch dark, fearful dark. Because, not because light is absent, because light is not revealed. To reveal light, some object is necessary, some dust at least is necessary, then only it is possible. Why am I talking about light? Because time is like that. The moment you see time, that very moment you come to know, Oh, this I am able to see now, now means time started. You see it for some time and then the object disappears. Then time also disappears with regard to that particular object. So what is the law telling? I have got two aspects. One aspect is Mahakala aspect. I am eternal, changeless. Time means changeless. Remember this always. But from the phenomenal viewpoint, there is time, therefore there is objects. There is world, it has come. Srishti means creation. Creation always is associated with time. Time, space and causation, every object is associated with these three. Now, what is the problem? Arjuna asking, I can't recognize you because at the time of our experiencing any object, we are experiencing time. But in what way a baby is born? The birth of the baby is at a particular time, time and the birth. But at a different point of time, the baby is growing, is one year old, 20 years old, 50 years old, 70 years old. The time associated with the one day old baby is not the same time that is associated with 70 years old old man. Therefore, that time has passed. This time is present. They are not the same exactly. Now, what is my point that at any given time, we only experience one aspect of time. What is it? Present time. We don't see the past excepting in memory nor can we know what is the future. Supposing there is a person and he is not very intelligent but he is able to see the birth, the growth and the death of the baby at the same moment. Then problem will come, fear will come because that person will forget the joy of the birth, the joy of living and remembers only the agony of the death. That was the condition. Especially remember this universal vision was given in the battlefield. If there is to be terrible battle between say India and China or any other country, battle means most importantly it is a death. How which side of the army can kill which side of the army more and more and more. Both are trying to kill each other. Death is most prominent and that's not a very pleasant experience. That's why Arjuna got frightened but fortunately for him what happened that he was assured. That's what we have also studied. What is it telling that oh Arjuna, I have already killed Bhishma, Drona, Karna and all the people not only from their side, from your side also. This is the nature of Kala. Kala doesn't work only on only Adharma side. It works both sides. When the time comes good man has to die, bad man has to die, saints have to die, sinners have to die, kings have to die, poor people have to die, scientists have to die and an ordinary illiterate person also has to die and not only human beings, billions and billions of atoms are dying, every single millisecond, billisecond, billions and countless numbers of particles are dying. This terrific vision was experienced by Arjuna and he could not stand it. So he asks who are you? So the Lord says I am Kala but we have to remember why did I raise this topic even though we discussed it in our last class. Don't see only two sides, Srishti and Stithi. Don't see only the happy side. See both sides. Every experience can be classified as happy or unhappy, good or evil. Both experience because world means both. It is called Dwandwa, dualness. That is its nature. Good and evil, if there were to be no goodness, you will never recognize what is evil. If there is no unhappiness, you will never know whether you are happy or not. So the Lord assured first of all that in Kala, everybody has to die. There is no Kauravas or Pandavas but your time hasn't yet come. A few people and their time also will come. We know it from the Mahabharata in the Mahaprasthana Parva, everybody dies. Only the Yudhishthira was offered a seat in a chariot to go with Sasharira but that is an impossible thing. So after some time, he also shed his limited body and obtained a body appropriate for enjoying the heavenly sukhas, happinesses, pleasures. But where there is pleasure, there will be also pain. So what is the pain there? Pain is the background thought. Oh, time is passing. You understand? When we are happy, time passes. It doesn't pass. It runs. Olympic race. But when dukkha comes, every passing millisecond is counted. Swami Dayananda Saraswati used to give a beautiful illustration. Usually, we do not understand the passage of time. Sit on a frying pan, red hot frying pan. Then you will value every millisecond you will value. So when we are happy, time just rushes. We don't know how days, years, etc. will pass. But when we are unhappy, every passing millisecond reminds us. And this terrifying vision of the death of everybody was not acceptable to Arjuna for psychological reasons. Why? Because you see, supposing this person has killed all his enemies, that is no great pleasure. It is somewhat a pleasure, no great pleasure. Why? Suppose he defeats and then Duryodhana, Bhishma, Drona and Dushyasana, Shakuni, Karna, everybody, their hands are tied, they are put in a jail or they are banished into the Vanavasa just like Pandavas did before for 12 years. So then these people sit on the throne, go on watching, you rogues, you enjoyed our Vanavasa. Now we will enjoy your Vanavasa. But that pleasure is deprived because there would be nobody left. In fact, Yudhishthira became depressed after the war. Am I the emperor of smashana, emptiness? Only a few people and some married ladies and some other children, only they are left out. What am I going to do with this desolate kingdom, desert kingdom? So Arjuna was not very happy to see that sight, but a little bit happy because he was fearing Bhishma was invincible, Drona was their master and in wisdom, no master ever teaches his disciple whatever he knows. Usually, however great these teachers are, they teach. Only if they have their own children, they teach without hiding anything. But anybody else, they will keep something because who knows this disciple may turn against me. In fact, some of the disciples of Dronacharya, Arjuna and Pandavas, they were all Dronacharya's disciples and they had to fight. But Dronacharya, the master of many weapons and some of the secrets, he kept to protect himself. The only thing that could kill him as we know that when he heard the half lie that your son elephant, it was called Ashwathama died. He misunderstood it was my son. What is the point of living excepting my son? What a great lesson we have to learn. Dronacharya was supposed to be Dharmika. He joined with the Adharmika, Dharmika people instead of changing sides. Oh Duryodhana, you are all Adharmic people and I am renouncing you. I will go and join the Pandavas. The moment Pandavas were exiled, that very moment Bhishma, Drona, everybody should have joined Pandavas. But no, they went on enjoying things. Whatever the reason, we don't know. We don't want to criticize. But they joined Duryodhana and Duryodhana incites them, kill as many of these people as possible. Kill Pandavas if possible. Duryodhana never trusts Bhishma and Drona. He says you are partial to them. That's a different story. Here we are studying the Gita. Arjuna was somewhat happy that Bhishma, Drona, Karna and this Dushasana, all these people, I already killed them, not only defeated them, I already killed them. So Arjuna was uncertain before. Now from the mouth of the horse, directly from God who is none other than Kala, the future time comes into the present and tells these are the events that are going to happen. So all the, most of the people die. So we have to accept Kala Tattva because how does God distribute Karmaphala through Kala Tattva. When the right time comes, he will give the right things whether they are pleasant or unpleasant. He doesn't have any partiality. Kala doesn't have any partiality. Sinners, saints, kings, paupers, scholars, illiterate, everybody not only die but everybody has to go through their Prarabdha Karma. This is one of the most important points we have to remember, Prarabdha Karma is ordained by Vedata. But when does he do it? At the right time. This Ramakrishna used to say that when Ramanasura was troubling everybody, he is making everybody miserable. The Devatas first went to Brahma, then again Shiva and finally Vishnu. This is to glorify Vishnu. It was because Bhagavatam is written by what is called Vaishnavas and then Shiva was made, Brahma was made helpless. Oh we can't help, only Vishnu can do. He is the Supreme Lord. This is the right of the Vaishnavas. If it was Shiva Purana, they will make Vishnu fall at the feet of Shiva etc. This is called partiality. Anyway, so these people went and they begged Vishnu says, do you know what he says? I know everything but Ramanasura's good karma has not come to an end and soon his good karma will come to an end and then I will be born as Avatara. All of you are also be born as what is called monkeys. Why monkeys? I don't know but I can make a little fun. Ishwaraha sarvabhutanaam hridyeshe arjunatishtati brahmayan sarvabhutani yantra roodhani mayya Swamiji used to regretfully say in his old age, this I thought I will be meditating and I will be singing and I will be passing my life merrily but this old man, he caught hold of me, made me a monkey, tied me with a rope and he made me go round and round the world and made me dance until this time. Even now he is not leaving me. If that was the case of Narendranath, what to speak of other people. So this Arjunavasam was assured but still it was a fearful thing. Why? I mentioned to see Srishti, Stithi and Laya at the same moment, that is the most terrifying thing and had this vision occurred in a beautiful dining hall on a festive day like it happened to Yashoda or it happened to Dhritarashtra etc., Duryodhana etc. in Kaurava Sabha, it would have not been so terrifying but here it is a battlefield. Battlefield is nothing but a, it is Mahashmashana, it is where Shiva and Mother Kali are dancing there in anticipation of all the destruction that is going on. Pralaya Nachan Nachale, O Bholanath, there is a beautiful song in Bengali. So it terrified, is not given for you or me, even for Arjuna. Therefore, so Krishna says I am Kala, Kala Tattva means what, happy or unhappy, birth or death, whatever be the situation, you are a devotee, try to accept both and try to make your mind equanimous. That is called Yoga and that is called Karma Yoga. Whatever Yoga, make your mind absolutely equanimous, then only joy will come. A little bit emotion is fine but no more than that. Therefore, this Lord says, Therefore, stand up and win glory, conquer your enemies and enjoy an opulent kingdom by me and by none other, have these already been slain. Just be an instrument only, O Arjuna. This is not what you call a escapist philosophy, this is called practical philosophy. Life is like that, every second billions are coming into birth, billions are also getting destroyed, not forever, again they will be reborn. And the Lord is addressing, you are a Savyasachi, means Arjuna can fight left hand, right side, usually we are either of left side, left hand or right handers, but Arjuna can fight with both hands, can write with both hands, will do anything with both hands with equal skill. That is the meaning of Savyasachi. Therefore, Arjuna, whether you are going to get involved in this battle or not, a time has come for all these people to perish. If you are going to be involved, there is advantage. So, You just be an instrument. Instrument means what? I have done everything but you get the good name and fame, you get the power, you become the prince, you get all the profit. Even though I do all the donkey's work, not really donkey's work, what it means is that all the prarabdha karma, according to prarabdha. Remember, the Lord, what is called, He is an impartial doer. He is not arbitrarily, He will not do anything. And how does He do it? According to our prarabdha karma. So, in course of time, I have given them power. You have been made to go through all the difficulties. It is not because of my will. My will only makes you fructify, enjoy your prarabdha karma. So, the time has come for all these people to perish. Almost 18 akshauvinis. So, whether you want, you are there or not, I don't care. You are not even somebody to be counted. You are much worthless than that. I can make a billion Arjunas out of dust. But this time, I have chosen you to do this one, to get name and fame. You just fight. They are all, in course of time, corpses. They are all, what we call, some figures kept there. They seem to be moving. In dramas, we see that some person discharges a gun. The other person falls down. It is all script. They are all acting. If you say so wonderfully, you have done, they will get up again, go through the same act again. Now, Arjuna, you will get name and fame. You will become powerful. You will enjoy. That's why he says, samruddham, this rajyam bhungshwa. I have killed all these people much, much earlier. Interesting question. How earlier? Billions and billions and billions of years before. Even before they were born, the divine Lord knows when somebody, some inorganic matter is there. At such and such a time, it is going to be a human being. It is going to be born as Arjuna. It is going to take part in battle. And it is going to die at such and such a time. Just like you program a computer. At this time, switch yourself off, at this time, switch yourself on. So, tasmat vuddhishta ishola bhashva. You get name and fame. You get the kingdom and you have the satisfaction, but be dharmic. That means surrender yourself to me because I am the only one that can do anything. So, he is again. Dronancha bhishvancha jayatratancha karnam tatha anyanapi yodhaviran maya hatamstvam jahimavyathishta yudhyasya jayatasi rane sapatnam All these people who are standing against you, they will all die. But the Lord did not say only Drona, Karna, Jayadratha and Karna will be dying. Everybody, most people have been killed by me. How did I kill? Because of their prarabdha karma. How did your people are going to die? They've already dead through their prarabdha karma. Swami Dayatmananda is dead. I don't know, but in another 10 or 15 years or whatever time or tomorrow, today, Swami Dayatmananda is already dead. How? By my prarabdha karma, not by anything else. Therefore, Arjuna, do not fear that you are going to kill. If you are puffed up with egotism that you are going to kill Bhishma, Drona, etc., then you will incur sin. But they have been killed in time by their own prarabdha karma. You are only a nimitta. If they die grievously wounded also, it is not your will, it is their prarabdha because of which all these arrows entered them or knives entered into them and they died it. You remember, Bhishma lived for another few months until Uttarayana came. So, here is one of the most important theories of Hinduism. By Vishnu, by Shiva, by Brahma, whatever is written on our foreheads, who writes? Our own prarabdha karma. It is not possible to simply wipe it off. So, do not be distressed. You are going. Your prarabdha makes you win this war even though in their prarabdha makes it defeated, not your glory. But if you follow this yuddha and surrender yourself to me, I do everything in the form of kala, you get the benefit. I do the donkey's work and you get all the benefits. So, these were ferocious warriors. What is the law telling? If these ferocious warriors, if they have to die, what to speak of the other people who cannot be compared to them? That means they are all going to die. We know Bhishma. We know Drona. They are all equipped with divine weapons. We know also Karna who has got, Indra himself has given him a very ferocious weapon. And he wanted to kill Arjuna but for different reasons. He had to use it against some other persons. That is how this Suryadeva has given so many things. Indra, he saved Arjuna, etc. And then this peculiar name comes Jayatratha. So, Jayatratha was a formidable warrior. His father had received a boon that whoever kills his son's head to drop on the earth could lose his own death. That means if Jayatratha is killed, the person who killed him will also be killed. And Arjuna was the only one who could do that. So, there is a story that Krishna says, you discharge an arrow, his head will fall in the lap of his own father. So, as if his own father had killed, both of them will be killed. Some evil problem would be removed. So, now the lurking fear in Arjuna's mind that he may not win is completely removed. Now, Sanjaya steps in. Then he is reporting to Dhritarashtra. What is he telling? Sanjaya was reporting to Dhritarashtra. Having heard these words of Krishna, Arjuna, still trembling, folded his hands in adoration and bowed down. Overwhelmed with fear, he saluted Krishna and then addressed him again with faltering voice. Remember, Arjuna was terrified and when such horrible emotion, any emotion, it could be joy, it could be fear, it could be tremendous amount of globa, whatever it is, even if you get the news, you have won a big lottery money, in lottery, there is grave danger that you may have coronary heart attack and die also. Any too much of emotion can bring on this nervousness, trembling and then the voice becomes faltering, whatever the reason, not only out of fear, out of joy also, tears will be flowing but in this case, it was a terrifying vision which the Lord has graciously awarded and I wish all of us had also got a bit glimpse. You are going to die on such and such a date. If Ramakrishna comes and tells us this one, most of us will become much better devotees than what we are now. So, Sanjaya, whose duty it was to report, as I said, Vyasa had given him that what is called 108 inches TV, he was able to see and hear everything, so he was reporting. Hearing these words of Lord, what words? I am Kala and I have come to destroy many people and their worlds because with the destruction of everybody, the world also in which they are living, destroyed. For example, if I die, then my whole world comes tumbling down. If a mosquito dies, its world comes tumbling down. So, that's not a very pleasant thought but he also heard good news, you are going to die, there is no doubt like anybody because Kala means I am seeing my own future death and as well as maybe rebirth also. But for some time, I have been assured you will win, not only you will win, you are also going to become the emperor and your enemies will be destroyed. There is no such lurking fear. They may be running away, they may be accepting defeat, they will come and surrender to you in which case you cannot kill them, you have to keep them alive and every second they are plotting how to kill you, then you will not have any peace of mind. No, no, no, they are all finished, nobody will be there excepting few old people, some these wives of these warriors who died, some children etc. This is the inevitable result of any type of war even if war breaks out. Keshavasya, Krita Anjalehi, Arjuna, he heard the good news also, so he folded his hands now, Vepamana, still his trembling has not come to an ending. Kiriti means one of the epithets of Arjuna. Namaskrutva, having saluted him, Bhuya, again he started addressing Krishna, how? Sagadgadam, his voice was trembling again and again. Bheeta Bheetaha, terrified with terrific visions. Pranamya, having bowed down. Anybody who is terrified, he always bows down only. So his attitude has changed. First it was what? He was surprised, such wonderful things he never even imagined he was seeing in the universal vision of God. Then terrific fear has come and now he had become like Anjaneya, complete surrender to God. Pranamya means surrendered himself to God. This is the result of becoming Shraddhavan, endowed with tremendous Shraddha, still his trembling was continuing. Then what was Arjuna saying? Arjuna was telling now, so Lord, how come that you will not be praised? You are the greatest. You are the divine Lord. You are Parabrahman. You are manifesting as Saguna Brahma in the form of creator, in the form of sustainer and in the form of destroyer. I see now and there are some good people, dharmic people and their hearts are glad to see you. And there are so many other people who are incarnations of evil and they are terrified because death, nobody will be enjoying death. Even an Asura will be even more terrified than a spiritual person. Do you know why? Because the very name Asura has a beautiful derivation. He who delights in his body, the sense organs, his body is the Atman, sense organs are the instruments like Virochana and he wants to enjoy in this world. He doesn't mind paying a little price. Remember, nobody can continuously enjoy. Life is a play between darkness and light, there is happiness and unhappiness. If you have never experienced hunger, you won't be able to enjoy food. If you have not experienced thirst, you won't be enjoyable water. If you have not experienced tiredness, you won't be able to enjoy beautiful rest. So, in this world, it is impossible but these Rakshasas, they know death is coming immediately so they run away. That is being described now by Arjuna in verse 36. Two beautiful things are going on at the same time upon beholding this universal vision of the divine Lord. What are they? Arjuna is describing. It is right. O Rishi Keshav, O Lord of your mind, Lord of your sense organs that the world rejoices and delights in glorifying Thee. At the same time, the Rakshasas, the Asuras, the evil people flee on all sides in tenor and the hosts of Siddhas all bow to Thee in adoration. So, three things are happening. The glory of the God being the same. It is so pleasing to dharmic people and it is so terrifying to evil people. It is life-giving to dharmika people. It is death-destroying to adharmika people. And these people are sold Rakshamsi, Rakshasas, Asuras, Bheethani, they are terrified, Dishodravanti. They are trying to run here and there. You know how they are trying to run. So, there are small, small animals are there and one day a crocodile comes and at a time it has swallowed 40 or 50 of these little creatures. You must have observed a huge shark. It opens its mouth and hundreds of minnows, smaller fish, go inside. But even inside, they are trying to run, thinking they are going to escape, not knowing once the jaws of the shark are closed, there is only one way. So, Rakshamsi, Bheethani, Dishodravanti. But there are fortunate people, they are celestial beings, they are called Siddhas, Munis, Rishis, etc. Sangha, groups of them, hundreds, maybe thousands of them, they are good people because they have done punya. So, for them, they are seeing the positive aspect of everything. Therefore, Sarve Namasyanti Cha, they are all bowing down to you and singing your glories. So, Tava Prakirtiya, everybody is engaged in seeing your glory and giving voice to their joy. Jagat Prakrishyati Anurajyate Cha, it is thrilled, the whole world. Means what? Only good people, only punya karmis, only dharmic people, they are delighted, they rejoice because they know Dharma Rakshati Rakshitaha. The world rejoices because they also are spiritual people, they understand there is no such thing called permanent death. It is like discarding an old piece of dress and the Lord is out of His grace like a loving mother. If the child's dress is all over torn, dirty, quickly she removes the whole thing, washes the child, puts on new dress and takes the child into her lap and suckles the child and puts it to bed for sleeping. But evil people cannot understand because they understand clearly that they are going to suffer a lot. And then further Arjuna is also telling, Kasmatyate na nameran, O Mahatman, gariyase brahmano api adhikartre ananta devesa jagannivasa tom aksharam sat asat tad param yat. Now Vishwaroopa Darshana, that is the all homogeneous form of the Lord. Arjuna is now telling, after all O Lord, you deserve it. Why can't? So who are doing all these things? Brahma is hymning you, Vishnu is singing your glories. Remember this Vaikuntha Vishnu and this Vishnu are different. This is Trigunaroopa Vishnu, Vaikuntha Vishnu is available only for a few devotees who manage to reach Vaikuntha or Kailasa. But this is universal Lord, that means He is formless Lord. There is no such thing called universal form. The moment form expands, it immediately dissolves. You take a balloon, it has a form, you go on blowing, then it bursts, that means it becomes formless. So anything vast, anything huge, that almost becomes formless and here you are occupying the whole world. And then who are you? This knowledge was also given by the Lord, not merely seeing something magical like a kaleidoscope, He is telling, what is He telling? How do we know Arjuna got this knowledge? Because he is voicing his experience. Why? What is He telling? Kasmat, for what reason should they keep quiet? Accepting, praising you, singing your glories. After all, you are the Moolakarana, you are the cause of the whole world. Brahma came from you, Vishnu came from you, Shiva came from you, the whole world came from Brahma, Vishnu, Maheshwara, therefore we are all, the whole world. Earlier 10th chapter, 9th chapter, 7th chapter, practically every chapter until now we have been seeing. So you are the Pita, you are the Mata, you are the Pitamaha, from you, you are the Srishti Karta, Sthithi Karta, Layakarta, all these ideas we had already explored in deep details. Please go back to the earlier shlokas. So, Kasmatchati na nameram, Mahatman, O great Mahatma, O great soul, after all, what else can you say? You have to tell something, you can only say, Mahanatma, great soul, we are all small souls, but Bhagawan is that soul in which everything is comprised. Why should not they salute you, after all, they exist because of you, their very livelihood is because you are sustaining them, their happiness because you bestow that happiness upon them, all their good blessings is only because of you. So, we say thanks, so why can't they say, there is no other way, if they don't do on the other hand, if they don't do, they are ungrateful people, you have to consider them as Rakshasas, Asuras. Gariya say, you are greater, Brahmanahapi Adhikartri, the whole world had come from Brahma and Brahma is the Adhikarta, the cause of the entire world, but Brahma himself is not the final cause, you are that final from whom Brahma has come. That's why you can see Vishnu's navel, that is where a lotus comes and in the lotus, this Brahma is depicted as sitting. This Srishtikarta Brahma has sprung from Lord Vishnu, not our devotee's concept of Vishnu, but the Vedantic concept of Vishnu, Vyapakathvath Vishnu, that's why in the Vishnu Sahasranama, Vishwam, your name is Vishwam, this entire universe, this yogurt comes from milk, a chair is the product of wood, an ornament is the product of gold. So also Lord, this universe is nothing but your product, you are the cause and we are all the effects. So therefore, the cause is always superior, I am existing because of your existence, I have knowledge because of your knowledge, I am happy because of your Ananda, oh Lord, I have nothing of my own, my everything depends because of you, it comes from you, sustained by you and again in the end, I go back to you and therefore, you are the only one, that is the meaning of Gariyase, you are the supreme, you are the superior to everything in this world, Ananta, your infinite, Devesha, your Lord of all the celestial beings, all the Rishis, all the Munis, all the Siddhas, in fact of the whole worlds, 14 worlds, Jagannivasa and yet you pervade this whole universe, Jagannivasa means what, this Jagat, this world is whose abode that means is not like a person sitting in a house, it is not like water being put in a vessel that means is the very root cause of the vessel, root cause like clay, the root cause of the pot, similarly you are the substratum because of which is manifesting with name and form and gets as if separated but it is never separate from you, this is called Jagannivasa means this world is none other than you, from Aksharam, you are that imperishable, Akshara means imperishable, perishable, Akshara means that which is not perishable, imperishable, you are imperishable because whether the pot can break, the chair can break, a necklace can break, a ring can break, anything made out of any Mulakarna can break but clay there is no such thing, you have to understand, it is an example given, so you are that Aksharam and you are Sat, Asat and Tatpara, under here the words Sat and Asat have a special meaning, Sat means that which is manifest, that which is visible, that which is experienceable, Asat means that which is subtle, that which is not therefore to be experienced, it can be experienced but we cannot really understand it, so that is the Sat and Asat, Murtha and Amurtha, visible, invisible etc. but that is the nature of the universe but that is not the only thing, Tatparam yat, beyond the form, beyond formlessness as Shri Ramakrishna says God is with form, God is without form, God is beyond both form as well as formlessness, so why should they not bow down to the almighty being, you are greater than all since thou art the primal cause even of Brahma, even of Vishnu, even of Shiva, O infinite one, Lord of Gods, abode of the universe, thou art the imperishable being and non-being and that which is beyond both being and non-being, this idea also we have explored earlier. Now we will come to the 38th verse, Arjuna is continuing from the early 11 shlokas he continues Pramahadevaha Purushaha Puranaha Pramasya Vishvasya Param Nidhanam Ved Tasi Ved Dhyancha Parancha Dhama Tvayatatam Vishvam Anantaroopa More or less similar idea to the earlier idea, what is it that you are the supreme lord like clay as an example and a billion pots can be made small, big and particular different shapes, different sizes, different colours etc. to suit different purposes yet they are all nothing but manifestation of one single material called clay. So he says Tvam Adhidevaha Purushaha Puranaha Tvam Asya Vishvasya Param Nidhanam Ved Tasi Ved Dhyancha Parancha Dhama Tvayatatam Vishvam Anantaroopa Thou art the first of Gods, the ancient soul, thou art the supreme, resting place of the entire universe, thou art the knower and thou which is to be known and the ultimate goal and by thee is this world pervaded, O thou of infinite form. We have discussed these ideas, I do not need to dwell upon them too long, Tvam Adhidevaha that means the original cause from which Brahma has come, Vishnu has come, Shiva has come and through them this universe is being created, being maintained and again taking it back. So like divine mother Srishti Sthithi Vinashanam Shakthi Bhuthe Sanatani Kunashraye Gunamayee Narayani Namasthuti Sarvamangala Mangalya Stotra, the middle second shloka and that is what Kali stands on Mahakala, Mahakala is that which is beyond both Sat and Asat, Shiva. That is why Shakthi it acts and its actions are only three and it does the three actions with the help of three Gunas, the Sattva, Rajas and Tamas, through Sattva it creates, through Rajas it maintains and through Tamas it takes it back, not destroys, destroys the present form to give a new form, a new shape, a new life, a new opportunity for us to progress forward. So he is telling O Lord you are the original cause, you are Purushaha, you are all pervading, you are Puranaha, eternal that means you have no cause, you are the cause of this universe but you yourself are Anadi, that is the meaning of Purana, Pura Apinava, very old and yet ever new. Tvam asya vishwasya param nidhana, where is this entire world coming from, from you, where is it living, in you and where is it going to go back, into you, the pot always goes back into the clay, even to say goes back, it is a misnomer, we should not use, it just remains, it was clay, it is clay and it will be clay only. So Vettasi Vedyancha, so the whole, the Lord has become the world, so if I know you, who is knowing you, that is Lord is knowing you and who are you, you are also the Lord. So just as in our dream, we go on knowing, we create so many worlds, we are the knowers, we are the known and we create the entire dream world, Vettasi, you are to be known, you are the knower, real knower, Vedyancha, you are also that which is to be known because if I know you in your original nature, then I become free of this samsara, Paranchadhama, you are the ultimate place, where we all go and know who we are and remain eternally joyful. Tvaya tatam vishvam anantarupa, you are pervading the whole universe as the universe, tvaya by you, vishvam, this whole universe, tatam, pervaded, like clay pervades every pot, like gold pervades every ornament, like wood pervading every bit of furniture because you are infinite, your form is infinite, it is a oxymoron, what is this, ananta means infinite, infinite is no form, infinite is always formless, finite is only of form and yet you are infinite but appears as if by maya, as if you are having the particular form, not only this idea, you are the whole world is being further explained in this 39th verse also, the lord is the essence, the lord is the name, the lord is the form, the lord is the quality, there is nothing else excepting god, this we will explore in our next class tomorrow morning. Om Vasudeva Sutam Devam Kamsa Janura Marthanam, Devaki Paramanandam, Krishnam Vande Jagad Gurum. May Sri Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti.