Bhagavad Gita Ch13 part 05 on 30 January 2021

Full Transcript(Not Corrected)

OM VASUDEVASUDAM DEVAM KAMSACHANURAMARTHANAM DEVAKI PARAMANANDAM KRISHNAM VANDE JAGADGURUM SARVO PANISHADO GAVO DOGDA GOPALANANDANA PARTHO VATSHA SUDHIR BHOKTA DUGDAM KEETAM RITAM MAHAT MOOKAM KARUTI VACHALAM PANGUM LANGAYATE GIRIM YAD KRIPATA MAHAM VANDE PARAMANANDA MADHAVAM We have entered into one of the most important chapters of the Bhagavad Gita which is called Kshetra Kshetra Jna Vibhaga Yoga. If some of you have been following earlier Sutra, Dakshinamoote Sutra, the very first shloka PISHVAM DARPANA DRISHYAMANAN AGARITULIYAM The whole universe is within the Lord. This is what the Lord wants to expound in these 34 or 35 shlokas which are coming in this 13th chapter. How beautifully these blend together, the scriptures, Dakshinamoote Stotram as well as this Bhagavad Gita. They all ultimately point to the one fact, the only reality is God and everything else is nothing but God. Let us keep this Moola Sutra, this principle understanding, only God exists and everything is God. That's what Isavasya Upanishad puts it so beautifully ISAVASYA MEDHAGAM SARVAM ETHKINCHA JAGATYAM JAGAT So there is nothing else excepting God. Whether we are in the waking world, dream world, dreamless world, in deep sleep, the one who goes through all these states, unchanging, witnessing, experiencing, enjoying is only the Divine Lord. That if we understand that, the rest is to be able to grasp it as clearly as possible. And for that purpose, this 13th chapter, Arjuna asked a question as well as the Bhagavan also. Krishna is replying. What is he replying? That if you straight away, I tell you that nothing exists excepting Brahman. It's very difficult to understand it. So like a kindergarten child, we have to start with some concrete objects. How does it really go? Here is this. When we open our eyes, whether it is in the waking state or in the dream state, excepting in the deep sleep state, waking as well as dreaming, we find two things as we discussed earlier, I and everything else. That I without which everything else doesn't really exist, that is pure consciousness, that is called the seer, that is also called the observer, the witness, the knower, the drink, the seer, etc. But all those words mean only one thing, pure consciousness. I elaborately dealt with it. If you are unconscious, the whole world disappears. Here the consciousness, as soon as you become aware, which is a function of the consciousness, the entire universe springs to life. Means comes to existence. Now the understanding becomes a little bit confused. Okay, I the consciousness is there and I become aware of this universe. So what is the relationship between the seen and the seen, the observer and the observed? And that is expounded here. Seemingly there are two things, the seer and the seen, the knower and the known, the observer and the observed. But then even the latest physics point out to this, the observer when while he is observing a scientific experiment, he is influencing without the observer, the observed first of all doesn't exist and the observed is always observed through the influence of the observer. Just I will dwell a moment on this concept. Supposing let us say a person is walking in a solitary place and a hungry tiger sees that person and is coming running towards that person. Same scene, the person is seeing the tiger coming towards him, the tiger sees the man and approaches near, same event. But what a difference between the ways of observing. The man is frightened, he thinks unless God saves me, the tiger is going to eat me up and the tiger says, how gracious God is today, whose face I have seen I don't know. So it must have seen the face of a great sage in the forest. Today I am getting without too much of hard work, a beautiful soft food, very easily digestible is ensured. Same event, two different viewpoints. So same object is viewed by different people, by a child, by a grown-up person, by a man, by a woman, by a saint, by a sinner into different ways. But all there are really speaking the observed and the observer, the knower and the known, really speaking from the viewpoint of the consciousness, there is no difference at all. This is one of the hardest teachings to swallow by any one of us because we never feel we are anything else other than our own selves. Many times, albeit unknowingly, we identify ourselves, sometimes with the body, sometimes with the mind, sometimes we separate both body and mind. When we say, I am not well, my head is aching, at the same two breaths, first breath, I am the body, I am the head, second breath, I am separate, the head is having a headache, I am able to observe that head having some trouble. This is there. Similarly, the mind, one minute I say I am happy, second minute another thought comes, today this mind seems to be very happy. So there is a mixture of the observer and the observed, the seen and the seer. Do we do the same thing with other than our body and mind? Absolutely. As soon as a marriage takes place, both the husband and wife, the couple, if they love each other, they identify themselves with each other. Now instead of worrying about one's own self, both are worrying about both of them. Previously, one person worrying about only one person. Now both persons worrying four times, both times identifying oneself with the other. Similarly, our children. Similarly, our house. Anybody damages our house, who feels the grief? I feel the grief, we feel the grief. Similarly, my country is threatened by some other country or my country is betrayed by some people who do not like, who are evil people. Immediately anger comes. Every single conscious moment we are going through this dichotomy. One time we say I am everything, I am the all. Another time we say I am a puny small body, male, female, human, etc. At the same time, I am different from everything else. And this wrong knowledge, sometimes we are sure I am the entire universe, sometimes completely different from the universe, me and universe, asmat, ishmat, I and everything else. This great confusion is created by a special power and that is called Maya, Trigunatmika Maya. This 13th chapter proposes to describe these two which are integrated in the divine Lord and this has been enumerated beautifully also a little in a very brief way. In the 7th chapter, the Lord says I have two natures, Prakrutis. The lower means the entire universe. The higher, the pure consciousness which often goes by the name I, I, I. The same things are being beautifully elaborated now. Prakruti and Purusha and Kshetram and Kshetragna and Gnanam and Gneyam. The chapter 13th in the Bhagavad Gita in some versions starts with one question by Arjuna. Some versions do not have as I mentioned in the past. In any case, if we include Arjuna's question, the entire chapter has got 35 verses. Let us begin. Arjuna Bhavacham. Arjuna as if asking, Prakruti and Purusha. Let us remember Gnanam and Gneyam and also Atma and this universe. Consciousness as well as this universe. The knower, the field and the knower of the field. Knowledge and that which is to be known. All this, O Keshava, I desire to learn. In fact, as I mentioned in our last class, six items Arjuna mentions but we only have to divide them into two. The knower and the known. Prakruti is something to be known. Purusha is the one who knows it. Kshetragna is the one who knows. Kshetra means field. Kshetragna means the knower of the field. Is the same. Kshetragna, Purusha, Gneyam are synonymous words. Similarly, Prakruti and Kshetram and Gnanam are synonymous words. What is Arjuna driving at? Simply he is saying, I want to know what is the nature of I and everything else. First. Second, implied in that is what is the relationship between I and everything else. These two questions are beautifully answered throughout this chapter by Bhagavan Krishna. What is the answer in brief? It is this. O Arjuna, because of my Maya, that one pure consciousness seems to be divided into two, the subject and the object, the knower and the known, the experiencer and the experienced. In reality, there are no two, just as we discussed in the Dakshinamurthy Stotram. When a person is dreaming, that one waker goes to bed and creates the entire dream world where he divides himself into the observer and the participator. This is called I. Both are I's. One is lower I and another is higher I. The participator I and the witnesser I. And the second is everything that is witnessed. But when the same person, when the dream breaks, he wakes up and then he finds that I am the one waker and I divided myself into these three, subject, object and observer, actually is nothing but one. If we want to understand Bhagavan Krishna, there are no two. There is nothing called me and the universe. Everything is one. The whole waking state is exactly like the dream state. But just as we do not know that a dream state is a dream state while we are dreaming, it is a fully waking state. Only when we get out of that state and look back, then we come to know it is all false. This imagination has created, divided me into the knower and the known. So also when a person wakes up from this long dream called waking state, Jagradhavastha, to his real state, that I am the undivided, Ekam, Adritiyam, Nityam, Ajam, Sthanam, Achaloyam, Sanatanaham, that pure Brahman consciousness, then he laughs and he says, I played with myself creating this entire dream world. Only unlike us, God really never suffers. That's why it is called Leela Kshetra. Just as the whole of the Dakshineshwar is called Leela Kshetra. It is the divine sporting place of Sri Ramakrishna. He did sadhana, then he attracted some sadhakas, then he played with them and he taught them and they did sadhana and they progressed in spiritual life and ultimately they realized that I and God is one and the same. In this instance, what was that realization? Me, the devotee of Sri Ramakrishna and Sri Ramakrishna, the deity upon whom I am meditating, these are not really two, these are nothing but purely one. Who created this dream? Me. Who created this divine sport? Me. Why did I create? Well, there is no real answer but apparent answer would be that I want to enjoy myself. So Arjuna's question is that what is this Prakruti? What is this Purusha? Only two questions. What is Dikshetram? What is Kshetragna? What is Gnanam? What is Gneyam? And then we discussed about it. Kshetram is a beautiful word. Kshetra means a field. We have to understand two things about this field. First of all, a field is completely useless if we do not cultivate. That is the second fact. First fact is a field must belong to me. Only then I can cultivate it. If the field belongs to somebody else, then I cannot cultivate it. That is the first fact. Second fact is that a field is useless even if I have this entire universe. If I do not cultivate anything in it, either good or bad, then it is totally useless. That is the second fact. Third is in order to get something from that field, I have to work very hard. And in this hard work, there is luck is involved. The grace of God is involved. And my buddhi is involved. My hard work is involved. And my prarabdha is involved. These five things are involved there. Only when these five things come together, I can really work. That's why the very first verse of this Bhagavad Gita, Lord in the form of Sanjaya's question, Dharmakshetra Kurukshetra. The field is a very fertile field. But it is called Dharmakshetra. It will not give what we do not work out. If we sow good seeds, definitely, without fail, it gives us good fruits, evil seeds, evil fruits. And if we do not do anything, then it will not give us anything. This fact is being beautifully explained. These three. First of all, the field must belong to me. Secondly, it must be made fertile and I should be able to cultivate. And I should have the intelligence to cultivate only what promotes my happiness, my satisfaction, my well-being. Third fact, that I have to work hard. And of course, the grace of God, grace of environment, prarabdha karma and all these things must come together. Then I will be in a position to enjoy these things. Let us keep always these three points. Kshetram is very good. My body is a Kshetram. My body is also operated by my mind. So the mind also is a Kshetram. That means I must keep my body healthy. I must keep my mind also healthy. What is mental health? I must be rational, I must be controlled, I must have controlled emotion. Emotional intelligence. Spiritual intelligence. I must have. These two just will not fall from the sky. I have to cultivate them with the greatest labor, life after life, for so many lives. Then, at the end, the Divine Lord reveals Himself. Such a person becomes a Jnani. Such a Jnani, she is nothing but God everywhere. That means the division between me and the universe completely disappears. So let us keep these three points in mind. Now the Bhagawan is answering, Sri Bhagawan Vacha, the Lord Krishna answered. Let us remember one very important point here, which I mentioned many times. Whenever we say Bhagawan Krishna, He was not an individual. In fact, any Guru who teaches a disciple is not to be considered as an individual. He should be considered as Guru Brahma, Guru Vishnu, Guru Devo Maheshwaraha. Why? Because a true Guru is nothing but a conduit for the flow of God's grace in the form of awakening, transforming knowledge. A Guru, we consider an enlightened person. And an enlightened person is none other than God. This is being stated in Taittiriya 2nd Valli, Brahmananda Valli, Brahma with Brahmaiva Bhavati. A Naira Brahman becomes Brahman Himself. I also had explained it with regard to this. This fact, a Naira Brahman becomes Brahman, doesn't apply merely to a Brahma Jnani. Whatever knowledge we have, that's what we are. Because what is knowledge by definition, what goads us, what inspires us to put it into action, what we know, that is called knowledge. Supposing I have the firm knowledge, here is a person, he is a rich man. He is carrying lot of money all the time with him. If I can somehow valet him and then kill him or cheat him or rob him, I will get what he has and I will become a rich man. The moment this knowledge possesses me and then controls me and goads me to go and do what this knowledge tells me, this is called becoming one with knowledge. Same thing can be applied to spirituality too. Here is, I read the Gospel of Sri Ramakrishna, immediately I have this knowledge. That human life is very precious and God has given me the Kshetram, both the body, mind, the field to cultivate and He gave me what to cultivate? He gave me the seeds. That is called the treasure of fourfold sadhana. Sadhana, Chatursthaya, Sampatthi. To be successful in spiritual field, we must be having that fitness. That is what the Divine Lord has given me in the form of the Gospel of Sri Ramakrishna. And then the Lord had given me human life. Even an animal has body, has also mind. But it is severely limited. It cannot understand, probably, I don't know, philosophical language, philosophical wisdom and it cannot say, I want to become spiritual, though I have to warn you. Swami Vignananandaji, he was narrating. When I was a young boy, we had a pet monkey and that monkey became old and one day I was standing near it. I clearly heard it utter the name of Rama three times and giving up that boy. The monkey died uttering Rama's name. Now we have to be very wise to say animals are dumb. They don't have feelings. They don't know anything. Sometimes animals are far superior to human beings. They never betray you. So a dog, a horse, several stories are there. They love their master and they protect the master. I told you many stories but one incident I will take from Jim Corbett's reminiscences. There was a farmer and he had several bullocks. He used to early morning go and cultivate a little bit of field in Himachal Pradesh, Kumaon area and there was a leopard, a man-eating leopard, all by the, he said, all because of human beings' stupidity. Somebody shot it, made it incapable of hunting bigger animals and then it finds the easiest prey, a human being. It started cultivating, hunting, chasing and then killing humans and eating. In fact, what Jim Corbett says is the least palatable flesh is of human flesh. Since it is too salty, too unsavoury, so only under helpless conditions, whether a tiger or a lion or a lioness or a leopard, they turn man-eating only. So this one leopard was there. One day it attacked this farmer while he was there in the midst of the, near the bullocks. Do you know what the bullocks did? He had four or five bullocks. Immediately they surrounded him and then stood guard so that the leopard could not touch their master and Jim Corbett observed it and then he was narrating. Then further he narrated. That leopard became extremely frustrated. So it had to go back but some other time it came and then killed one by one the other bullocks. What does it mean? You stood in the way of fulfilment of my desire. Now why am I narrating? I can narrate many such stories. Ramana Maharshi used to narrate such beautiful stories and one monkey went and did tapasya and it wanted to become a king though it was lame and after tapasya it came and climbed to the highest branch, gave a very powerful cry and that indicated its strength and then a 15 days old king came and bowed down, sat at a lower branch acknowledging that you are our leader now. Now many monkeys, they expressed their feeling. Cow used to call, one cow called Lakshmi used to come to him and express when it had pain, when it was happy. I'll just narrate one briefly incident. Ramana Maharshi felt these animals are suffering. They didn't have a good cow shed. So some devotee had constructed a Goshala, cow shed and an inauguration day was fixed. Everybody gathered there and Ramana Maharshi was sitting in the hall. But this cow Lakshmi came running, stood silently in front of Bhagawan. Then Ramana Maharshi was telling, do you see mother Lakshmi wants me to go. It will not enter until I go and enter first. Come mother. He said and the Lakshmi followed. Only when Bhagawan entered into the Goshala, then only this cow gladly, happily entered. Now who is to say that these are all dumb creatures. I don't at all accept. But of course one caveat I will put it here. There are so many human beings, they did lot of tapasya. Sometimes they have to become animals because of some lower samskaras. But they are fully aware of it inside. I think some of these animal bodies have got very highly evolved souls within them. Not every single animal probably is not that intelligent just as millions of human beings are not at all conscious of their spiritual heritage and go on pursuing these worthless worldly goods and go on suffering in spite of negative experiences again and again. Coming back, there will come a time by the grace of God, a Guru will appear and then we listen to his teaching and we go on what we call practicing spiritual disciplines. The Lord is telling, The Lord said this body, O son of Kunti is called the field and he who names it is called the knower of the field by those who describe them. There are wise people. They are called Tadvidaha. Tadvidaha means, Vidaha means those who know, those who have absolutely right knowledge. There is, it is never wrong knowledge. And what is that they know? Tat. Tat means that truth. What is that truth? This. There is only one divine Lord, call him Brahman, call him Rama, Jesus, Buddha by whatever name. But that very Lord for reasons known only to himself as it were created this world. Created this world means he as if divided himself, I am the subject, everything else is the object. This body, mind plus consciousness reflected within it is called the I and everything else is also consciousness plus that something. Why do we say? Because there is no world without God. In fact, it is God only who appears as the world. That pure consciousness appears as if it is divided into the conscious as well as non-conscious and the same as divided itself into me and body and mind. So Chidabasa plus mind plus body. These three is called is individual. Now those who know the truth, a knowledge, right knowledge about both these. What are both? One is I and everything else. Both these are really nothing but pure consciousness. But for some reason Maya makes that one indivisible Brahman as if divided into two, that which is Purusha, pure consciousness and that which is non-Purusha or inert thing. But it is not true. It is only seeming. It is only appearance. To elaborate this very briefly, supposing 100 pots are made and for ordinary people, how many pots are there? 100. How many objects are there? 100. But for a person who knows rightly, there is only one object. What is that object? Clay. You see at this pot number one, nothing but clay. You look at the pot number two, nothing but clay. What is it that separates them? Only the smallness, bigness, roundness, squareness, ellipseness or it is having green colour, red colour, brown colour, black colour, white colour or variegated colours just as at festival times people go on painting them like the three names of or namas of Lord Shiva or Lord Krishna and then they put beautiful kumkum etc. All these appear to be 100 objects. Really there are not 100 objects. The object is only one. It is called mud. It is called clay. Then what are all those 100? Different shapes, different forms, different names, different purposes and different qualities but all of them are nothing but pure, pure what is called clay. Now to just elaborate it a little more, are there 100 objects? No. Only one object. But 100 can be separated through nama and rupa, name and forms and a small tumbler made out of clay. It is good for drinking water or any other liquid, lemonade or apple juice whatever but a big pot. There you don't lift the pot and drink it. You can but you don't usually. But it is there to store water, to cook food or to keep rice, wheat or vegetables anything like that. So depending upon the size, the shape etc. utility also completely differs. Important point is we always mistake and say there are 100 objects each different from each other. That is a mistake in notion. The real object is only one because if you have the knowledge of clay then you know all the 100 different objects because they are all made up of only clay. But supposing there are different objects, one pot is made up of clay, another is made up of iron, another is made up of silver, another is made up of gold, another is made up of wood, another is made up of aluminium, another is made up of some other material or a stone. You see, Sri Ramakrishna could not touch any metal. That's why he had to be given special plates which are made out of white stone, white tumbler made out of stone. Similarly, white plate made out of the same material. So it is there quite heavy but Sri Ramakrishna because of his inability to touch any metals he could use only those things. But what I am telling that a mud pot is a separate object, a golden pot is separate object, a silver pot separate object. Why? Because by knowing a clay pot, the knowledge about the clay, you cannot have the knowledge of the silver, iron or aluminium or stone or gold. You must have separate. Then we can call that a golden object is separate object, a clay object is a separate object, a wooden object is a separate object. This is how real discrimination should come. But this is not the real point. The real point is when we go to bed and have a dream, the entire dream world which is exactly like the waking world is made up of what? The dreamer's consciousness alone is the one material out of which the whole dream world is made up of. And there also the division came as if by Maya divided himself into this is me and this is everything else. It is a beautiful example. I will come to it very shortly. The Lord is telling, O Arjuna, this body-mind complex, it is the field. Field means it can be cultivated. What do we cultivate? It is a beautiful song in Bengali language. Ram Prasad is written, O mind, let us go to a tree. That name of the tree is called Kali. Let us walk to that tree called Kali and that tree gives beautiful fruits. How many fruits? How many varieties of fruits? Only four. What are the four? Dharma, Artha, Kama and Moksha. So whatever you want, you want Dharma, you just go there, you will get it. What is Artha? You want to enjoy things, you must have the means. Means doesn't mean only money. Means means the instrument to enjoy consists of both the body-mind as well as the money, etc. A house, dress, money, a car, a refrigerator, this is one type of instrument to enjoy. Similarly, the mind also should be healthy, should be hungry, should have the desire to enjoy and should not be beset by worries or depressions, etc. Like depressed persons, even if you provide the best food, can never enjoy. This is called Artha. Artha means instrument for gathering the objects of enjoyment. You don't take it in the form of money. Artha means instruments. Then Kama. When you have through these instruments, you have body-mind and you also have nice food, nice house, nice car, nice husband, nice wife, nice children, nice friends, nice job and nice city with beautiful temperature like Bangalore. Everything is very nice. When these two come together, you have everything nice but instruments are not good. Instruments are good but you do not have enjoyable objects. So Kama cannot be fulfilled. Therefore, do you want Artha? Pray to God. Do you want Kama? That means do you really want to enjoy? Then pray to God. Then of course after some time, you will be tired because as soon as you enjoyed, then again you have to earn, again you have to work hard, again you will have to go through the same rigmarole. For example, you have got honest money and you are very good with the money. Your wife or mother had cooked very beautiful dishes and you have eaten wholeheartedly to your stomach full and imagine you have a child and you have a 15 years old son and you are 35 years old, your parents are 70 or 80 years old and you have some relatives also, servants also. Do everybody eat equally? No. A child's stomach is filled, very small quantity but what is common? When everybody eats to their stomach full, everybody gets exactly, should get exactly the same type of happiness because that fullness I have enjoyed thoroughly to the full extent that I can enjoy. That is the final feeling whether a child or 15 years old or 35 years old or 70 to 80 years old, man, woman, servants, friends, everybody will get including animals but all these fruits if we can pray to God, we can just go and gather there but after some time then what happens after eating? You can't eat anymore. That means your enjoyment comes to a stop because it is the sense organ coming into touch with the sense object but you have to wait for some time and do a lot of exercise, digest that food and run here and there, do whatever you want to do and after some hours again you will be hungry, again you will enjoy if everything goes together. This going on gathering, going on working hard, going on enjoying, going on getting the inability to enjoy, this going up and going down, you will be tired. Then afterwards we want, I want to become one with happiness. I don't want merely to enjoy and that is the final goal that is called Moksha. Whether a person wants Dharma, Artha, Kama or Moksha, whatever the person wants, that person can get it by praying to God. That is why God is called Parama Purushartha. The other three are called just only instrumental Purusharthas but ultimately only one Purushartha, one real goal in every human being's life, I would say in every living creature's life. Those who know about the truth, God himself is playing, he is dreaming as it were, he divided this himself into the enjoyer, the enjoyed, the knower, the known, the observer, the observed, the seer, the seen, the subject, the object, the witness, the witnessed and this play goes on for some time. So those who know the truth, they know these two points I have already told you but I am going to repeat it. There is only one truth, one being that is God. Secondly, what is this world or me, it is all nothing but that one Lord as if divided himself into two for the sake of divine play and those who know these two truths, they are called Sarvajnas, all-knowing people and such people they are telling, oh Arjuna, this body-mind is called Kshetram, a cultivable field and he because of whom he recognized this is a body, this is a mind and what is that that cognizes, consciousness and that consciousness is what is called Kshetragna, I as if I am separate from everything that I experience, that I see, everything that is experienced is called object and everything that the one who experiences everything that is called Kshetragna, the knower of the field. This is the meaning that we will have to probe again. Now the use of this demonstrative adjective idam means this, earlier remember idam shariram kaunteya, this body that means this mind. Why did the Lord use this because even though Mars is billions of light years away from us and my body is near, outside my body there is a room, there are tables, other people, other objects, animals, plants, everything is there, even though it is there, how am I experiencing it, only through this body-mind, through the five sense organs, therefore if the consciousness doesn't make an instrument of body and mind, there is no world, that's what exactly what happens in deep sleep, this sleeper is called sleeper, he has got consciousness but the body and mind they enter into the causal state, they are not manifest, therefore along with the disappearance of the body-mind also disappears the entire world, when I wake up the whole world springs into existence, when I go to sleep the whole world disappears into myself, it is appearing through me as outside and it is disappearing into me when I withdraw, so this is the distinction between the knower and the known, this much we are clear, that's why it is called idam means this body-mind that is the field, the entire universe is experienced only through this body-mind, these are tremendous facts, let us never forget them. Now what is means by Kauntya Janathi, knowledge, what does knowledge mean? What is called knowledge means right understanding about an object is called knowledge, similarly right understanding about the knower is also called Gneyam, in fact there is not much difference between these two because the divine lord divides himself into the knowable and the knower, so by knowing one you will know the other, how come? Because if there is no seer there is no seen, if there is no seen there is no seer, supposing there is a teacher, a guru and there are some sishyas, if there are no sishyas that person is merely a human being, he is not a guru and if the guru is not there the students cannot be called students, they can only be called just some human beings, so one depends upon the other, if there were to be no subject there would be no object, if there is no object there also will be no subject, whenever we have this knowledge three things happen, I the object of my knowledge and something that connects the knower with the known, in English language, in English grammar no sentence is complete unless there is the karta, karma and the kriya, the subject, the object and the action, simple example I tell you Rama Ravana, two names makes no sense but Rama killed Ravana, immediately it becomes a complete sentence and then it makes a meaning, a complete sentence is one which makes crystal clear meaning, in the first example Rama Ravana, so what, who are they, what happened to them, what is their relationship, so many questions will come, I will not have any knowledge but at the moment we say Ravana was killed by Rama, Rama killed Ravana and then how did he kill, with an arrow and where did he kill, in that battlefield, so what we call the cases will come, nominative case, objective case, instrumental case, dative case etc., possessive case etc., etc. will come and a sentence must fall into one of these what is called minimum, the subject, object and the must be there, in Vedanta this is called Triputi, the subject, object and that which connect, karta, karma and kriya, this is called Triputi, so the knower, the known and that through which he knows, these three goes always together, the body, mind as well as the physical world outside, everything is that which is to be known and I through the help of my mind, I will be knowing because the I, the conscious being and whatever is known is called field or the world and with the instrument called the knowing mind, I with the help of the knowing mind know the field that is called the world, these three things absolutely go together and this is called Dvaita, this is called reality, this is called maya and this is what brings all sorts of troubles, all sorts of sufferings. If I want to get rid of them, what is the way? Dissolve these three things, karta, karma and kriya, subject, object and the instrument of knowledge, you completely dissolve them, dissolve means what? That they all become completely unified into pure consciousness called Brahma, all the scriptures, their only attempt is how to help us dissolve these three things, this is beautifully being explained now. Is there anything other than this that the Lord says earlier in the 7th chapter, Know my high nature by which I sustain everything, what is that I? Consciousness, what is it that is sustained? This entire world, as if it is only to make things clear, I have two natures, higher nature which is consciousness, lower nature which is known but both constitute me alone, I divide myself as it were into these two natures, higher and lower, higher means I, lower means everything else, I and this, field and the knower of the field, what is the Lord driving at? He says therefore I am the author, I am the creator, srishti karta of this entire universe through the help of these two natures so that nothing outside remains in the universe, there is nothing called universe, there is nothing called I, both are nothing but my manifestations, one has the lower nature and the other has a higher nature. As I mentioned just now, this object will not be an object without the subject, subject will not be a subject without the object, if we have to combine, we combine both, if we have to dissolve, we dissolve both, then what remains, that indivisible, undividable, partless, akhanda, brahman, then in that light if you see, what is this world? It is the lower nature, that means everything is God's own form, that is what we discussed in the 11th chapter, vishwaroopadarshana, God in the form of the entire universe, there is an external form and it is known through names and forms, this is called in the 7th chapter, aparaprakruti or lower nature and there is a paraprakruti that is called that consciousness with the help of the mind, chidabasa, then comes to know, I and everything else, what are we driving at? The whole thing is I and you, a just mere artificial divisions, everything is nothing but God. A person, a wise man knows this and he is slowly guiding us, my friend, you are the cultivator, the whole universe is the cultivated. So cultivate it in such a way, the cultivator and the cultivated, both they merge into one single homogeneous whole which is called Paramatma. This is the beautiful idea, we will discuss it in our next class tomorrow morning. Om Vasudeva sudham devam, kamsa janura mardanam, devaki paramanandam, krishnam vande jagad kurum. May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with bhakti.