Bhagavad Gita Ch15 part 11 on 07 August 2021

Full Transcript(Not Corrected)

Om Vasudeva Sutam Devam Kamsa Chanuram Ardhanam Devaki Paramanandam Krishnam Vande Jagadgurum Sarvopanishadho Gaho Dogdha Gopalanandana Partho Vatsha Sudhir Bhokta Dugdham Gita Mritam Mahat Mokam Karoti Vachalam Pangum Langayate Girim Yat Kripatamaham Vande Paramananda Madhavam In our last class, we have been discussing a very important topic that is Bhagawan, Paramatma has become manifest in the form of the external world in the form of our body and mind He who creates must also sustain it So here we are talking about how after Srishti comes Stithi Stithi means Palana, Palana means protection, sustenance, maintenance How is He maintaining externally? The Lord manifests in the form of life and life-giving principles in the form of the sun, the moon and the fire The same sun, moon and fire Their energy is what gives us food Food is nothing but energy Krishna uses a special word Tejas My splendor, my power, my Shakti And how is it manifesting? In the form of the sun, moon and the fire This represents entire principle of energy Sun is nothing but energy The moon is nothing but energy And the fire is nothing but energy And this energy is creating this world It is also maintaining in the form of supplying energy But energy cannot directly be harvested from the sun by most people Only plants can do it So we all eat the plants Whether it is animals, human beings etc And that what we eat is called food And that food gets converted So from outside the Lord is supplying us all the necessary food But food has to be reconverted Energy gets converted into food Food has to be reconverted into energy And that we cannot do it So in this 14th verse the Lord is categorically declaring, stating As the fire Vaishvanara As the fire named as Vaishvanara I enter into the bodies of all living creatures And mingling with the upward and downward breaths In the form of breathing in and breathing out I digest the fourfold food So what is the Lord doing? From outside he is creating food From inside he is helping us to digest And all that we need to do is to acknowledge O Lord, your energy coming to us in the form of food And our body is nothing but food Our mind is also nothing but food Entire universe is nothing but food But who is the eater of the food? Eater of the food also is you That's what we will get in the next shloka, next verse But in this verse I wanted to talk A fire has two manifestations Externally and internally Externally in the form of the sun, moon and fire Any source of heat But internally it manifests in the form of Hydrochloric acid, digestive fire It is called Vaishvanara And it works in every creature So therefore we have to acknowledge this fact We have to be grateful In fact we do not exist just as in a dream We create dream world We manifest as the external dream world In the dream as the external world In the dream as individuals And then we act, interact, react And then sometimes we create food also We eat food externally And in the dream inside from within We digest that food We say we are energetic now And manifest that energy in the form of various activities And we have only two things to do First to acknowledge that I totally depend upon God In the form of the body and mind, external world And God in the form of various presiding deities This is a triangle, Adhyatmika, Adhibhautika and Adhidaivika Internally the Lord is manifesting in the form of Knowledge, memory and forgetfulness About that I will come later on So the whole life has to be converted into a sacrifice What is the sacrifice? Naam, naam, tuhu, tuhu, not I, not I But you, you, thee, thee, thou, thou So a few quotations are there According to the Chandogya Upanishad I talked in our last class There are some people They do Agnihotram Means the sacrifice called Agni What is it? You are manifesting as fire externally, internally Therefore I meditate upon you I contemplate upon you And I offer myself into you In the form of the fire This is called Agnihotram And according to Chandogya Upanishad Eating itself, our eating is a form of Agnihotra ritual I gave the example of Ramakrishna A devotee saw that Ramakrishna As soon as the food is brought to his mouth by his hands A huge serpent came out hissing Snatched the food and went inside What does it mean? Ramakrishna is not telling I am eating food I am offering this food This food was given to me by God And I am giving it back to the Lord Now he is within me in the form of the digestive fire Called Jatavedasa Jataragni, hydrochloric acid The whole world is nothing but Pure consciousness manifesting etc So this is called Nitya Agnihotram That is to say Constant offering in the form of knowledge Not I but Thou That is why Hindus do the Parishasanam Why? Because Prana is the manifestation of God In the form of fire That's why the Lord says Taking recourse to the bodies I enter inside Taking the support of breathing in and breathing out The Prana, though one Is called variously According to the functions it performs Breathing in is one duty Breathing out is one Digesting food is one Distributing the food is one And at the time of death Throwing out the Jeeva So that like a snake Shedding its outer skin Slough That is how the Prana acts So taking the help of Prana and Apana I digest the food I energize all the living beings I make them very knowledgeable etc And that is how life goes on This great fact is also said in the Brihadaranyaka Upanishad Why am I quoting? Because Upanishads are our only source Of all this knowledge Which is totally hidden to us Only those who are devoted to the scriptures They say My friend You do not exist Then what exists? Everything is pure consciousness Supreme reality More aptly called Brahman So here is a beautiful contemplative mantra From Brihadaranyaka It is somehow believed When the digestive process is going on By the Divine Lord In the form of the digestive fire Just as you throw some firewood into the fire A special type of sound is produced So they say You close your ears and listen A constant sound is going on You can experiment even just now Just put your fingers in your ears And you will see internal sound is going on That internal sound is the Divine Lord In the form of the fire And digesting, sustaining, supplying energy So that we can reach our goal Which is to know who we really are How does this digestive capacity action done? Prana, Apana, Samayuktaha Taking the support of Prana and Apana Two functions of Prana Pachami, Annam I digest food So that food can become energy And energy is distributed again by Prana So that the eyes can see The hands can grab The legs can walk etc. And the type of food that we eat Is broadly divided into four categories That is called Chaturvidam I digest, assimilate four types of food So according to Hinduism All foods can be divided The food we consume can be divided into four parts That means any type of food Whether it is solid or liquid etc. But here it is very interesting description is given So the food is divided into four parts Bhakshyam, Bhojyam, Lehyam and Chorshyam Bhakshyam means that which we masticate Which we bite And then upon making it liquidy We swallow it That means any type of solid food For example you are eating bread Or you are taking a bite from apple etc. Or chapati, whatever it is Or noodles, whatever it is You go on masticating it Mixing it with saliva So any solid food It has to be mixed, made liquified So that it can go easily inside Strangely I have seen some people There is Ragi Mudde And they just put it in the mouth And never masticate it But swallow I wonder how they digest But some people's digestive capacity is Beyond our imagination So this is how it goes on Bhakshyam means that which is masticated That is the first type Second type is called Bhojyam Bhojyam means what? You just take it inside the mouth And just swallow it Any liquid type of food It could be milk, it could be tea It could be cold drinks, hot drinks Any drinks etc Third type is called Lehiyam There is Chyawanprasha And so many varieties of Ayurvedic Lehiyas are there Whatever is licked So you take an ice cream cone And you go on licking it It is not solid, it is not liquid But it is extremely tasty thing You go on licking And this is called Lehiyam That which is licked is called Lehiyam So the pickles also You don't masticate really You just put it and move it from One part of the tongue to the other So you can enjoy it thoroughly And that is how pickles are so tasty But if you masticate it too much They lose all their taste This is called Lehiyam Then the fourth one is called Chyoshyam What is Chyoshyam? Which has to be sucked Like sugarcane You just press the sugarcane And then the juice comes out Etc, etc Very interestingly Perhaps it is there everywhere There are certain types of mangoes They are called Rasalu Rasalu, rasa means There is no solid thing inside Just a liquid thing is there You just make a hole in the top Like you make a hole in the coconut And then you just squeeze the mango And such a beautiful, flavourful Sweet liquid flows inside So anything that is squeezed like that And you can say Even ice cream is also like that In a way probably But this mango is a beautiful example Sugarcane is another example That which we suck And then enjoy it And then swallow it So these soft drinks perhaps With a straw All this is called Chyoshyam So how many we are talking about? This Bhakshyam, Bhojyam, Lehiyam and Chyoshyam More or less all types of foods Can be classified into that Even if you are swallowing some pills You just put them in the mouth And swallow It falls into the second category So supported by the Special functions of the prana In-breath, out-breath etc. I digest the food in the form of Digestive fire called Vaishvanara And then another expression of the prana Which distributes this digested food Which is nothing but energy To different parts All the parts of the body equally Wherever it is required And emergency cases It withholds that energy from other parts And then concentrates it in one part So that we can escape, fight or flight Emergency cases only All this is done by one particular function of the prana And ultimately what is called to throw out Undigested matter And at the end of our life To discard this body Another function of the prana is there And these are the five functions of the pranas are there With the help of some of these functions Varieties of prana and apana I digest food and I produce energy And that energy makes the person energetic And who is doing it? God Externally God helps us produce food Internally He helps us to digest that swallowed food And converts it into energy And that energy is distributed everywhere But then I am a Jivatma Jivatma means what? Individual soul Never forget, consists of three things Body plus mind plus reflected consciousness Called Chidabasa If the Chidabasa is not there Then body-mind cannot function If Chidabasa is not there There is only the supreme consciousness Pure consciousness called Paramatma The moment we say Jivatma Jiva means a bit of consciousness Associated with body-mind And identifies with body-mind And interacts with the world In the form of the I This is called Jivatma And this Jivatma is sustained It is nothing but Paramatma Like in a dream, we create ourselves We create the world Our awareness also mixes with the dream Body and mind Interacts with the dream world And we have like waking state Exactly same type of reactions I am happy, I am unhappy etc And then suddenly upon waking up We realize nobody has created it I am the creator I was the creator I was the sustainer And I was also the destroyer As soon as you wake up You as it were destroyed Your own created dream world Moving on What is the nature of this Jivatma? How does the Jivatma function? It functions dominantly Predominantly in two ways That's why if you examine yourself carefully There are two I's Not E-Y-E-S I The letter I Two I's One I am a child I am a youth I am a old person I am a degrading person I am what we call a suffering person etc It completely identifies with whatever experiences And feels happy or unhappy That is one I But when we look back I was the same child For example, you have got 10 photographs of yours Just after birth And until yesterday So that baby, that was me This young child, that was me This adolescent, that was me This youth, that was me The middle aged man, that was me The old man, that was me The person suffering from a disease, that was me And that person who became very weak, that was me The person who became very fat, is me Witnessing all the changes And that is what gives integrity to our personality That is how simultaneously One participating I Another is witnessing and recording I Keeping everything in memory These two I's are there Spiritual life is meant to separate these two So in what form this reflected consciousness Manifests in the mind of the Jeevatma And with the help of the body With the help of the sense organs How does it act and interact with this world That's being described in the 15th shloka And I am seated in the hearts of all From me are memory and knowledge And their loss as well, forgetfulness Knowledge, memory as well It is I alone who am to be known Through all the Vedas I am indeed the author of Vedanta And the knower of the Vedas This is one of the most important verses In this whole Bhagavad Gita Specially in this 15th chapter What is it telling? I, that means the supreme reality Your consciousness is manifesting I am manifesting myself In the hearts of every living creature The heart means mind The body and mind inert instruments But I identify myself As the greatest reflection in the heart The heart is one of the greatest things in the world Because it is the heart which experiences everything So how do I manifest? Beautifully says First I will just explain a little bit You are walking You see another person This is the first time you are seeing this person And naturally you see this person A male, female Such and such height, complexion etc And then somebody introduced This is his name And he is doing such and such job And his identity is this First time when we have This is called experience And experience of that person as an object Manifests in our minds In the form of an idea That's why we call every object as padartha in Vedanta Pada means word, name This is a person And the meaning, the idea about that person Is called artha Artha means meaning, meaning means idea Idea means knowledge So this experience that you had Upon seeing this person Is stored up in your mind First as a piece of knowledge And once that event is over That experience in the form of knowledge Is kept secretly In the cave of the heart In the form of memory Remember, experience outside Knowledge inside Knowledge is stored in the form of memory And this is called cognition First time experience, first knowledge Is called cognition Next time when I see the same object Then it is not called cognition It is called recognition That means I remember For remembering we need memory So first comes knowledge Then comes memory Then comes recollectedness So this is how life goes on From birth to death As long as we are conscious Experience one after the other Then corresponding knowledge, idea And keeping those ideas In the form of memory And next time when we encounter The same objects We do not need to go through The same rigmarole of knowing What that object is And it facilitates our understanding This is how knowledge comes Now knowledge is of two types Right knowledge and wrong knowledge Or partial knowledge You can say three types So incomplete knowledge Complete knowledge Completely wrong knowledge And depending upon the circumstances And the preparedness of my mind And the fitness of my sense organs Either I get wrong knowledge Or partial knowledge Or completely right knowledge Our endeavour is to get right knowledge For that we have to remove All sorts of filters So our problem is Many times we get the right knowledge But then we have developed certain filters I like this object I like this person I hate this person Ok he is a neutral person Neither I like nor I hate These are the three attitudes we develop Three filters we get And every object is measured Is examined, is tested Through these three filters And whichever filter impresses us We run towards that object called Raga And we run away from that object Or we walk indifferently This is the drama of life Our from birth to death From life after life This is going on But our endeavour is To obtain the right knowledge Now I will just give you a brief introduction What is this knowledge? We are all living in this world Supposing you are living You are growing up And then you study You finish these studies You obtain a job You get married Most people get married And then you have children This is how life goes on But you gather a lot of experiences You develop likes Tremendous extreme likes Extreme dislikes Don't think anybody is free from it And of course neutral There is this object Has no relationship with me So that is called a neutral object And this neutral knowledge Also helps us If you are going and meeting somebody You hate that person If it is negative Because you hate You try to avoid that person Whenever it is Wherever it is possible If it is a liking person You like to be near that person Near that object As much as long as possible If it is neutral Then that knowledge of the neutral Neutrality Will make you free from worry Free from fear And make you react So all these three types of knowledge Are extremely important Now life is not meant Either for Complete wrong knowledge Which is because of tamas Or partial knowledge Which is because of prajna guna But because of sattva guna Complete right knowledge And we all suffer Because ours is either Completely wrong knowledge Or partial knowledge I will give an example to make it Very clear But the point is God is telling I manifest as knowledge I manifest as memory I also manifest as forgetfulness Life will be impossible Without knowledge Without memory Without forgetfulness All the three have got Their own positive side And as well as negative side Let me discuss it Very briefly The goal of life is right knowledge If we don't have right knowledge If it is garbled Partial knowledge Like the classical example Of mistaking a harmless Rope as a snake As long as we are under its spell We suffer terribly Sometimes heart attack also can happen But as soon as light is brought up Then we understand We become free from worry We become so much relieved We become so much happy That is the right knowledge If complete darkness is there Then there is no knowledge And that is called Tamasika state Partial knowledge is there Partial visibility Partial knowledge That is when mischief takes place Wrong knowledge Bringing so much of misery And if it is Light is there And sense organs are ok Complete right knowledge will be there The goal of evolution Is to lead us to right knowledge That's why Tamasoma Jyotirggamaya Mrutyurma Amrutangamaya So how does it affect us? It affects us because I am giving you an example We are all living in the world From birth to birth From life after life We are living in the world But do we have Right knowledge about the world What is the right knowledge about the world? First right knowledge about the world It is inert It is experienceable Whatever is experienceable Is inert That means it depends For its very existence Upon me If I do not perceive a person So far as I am concerned That person doesn't exist This is one Secondly That means the person depends For his very existence Upon My power of cognition Here is a person Good person, bad person Comes later on The very existence of that object Instead of person I am using the word object It covers the whole world Everything in the world At this stage So God is an object That's why we have various ideas This is God's name This is God's form This is God's quality Here also funny thing is there Supposing some ardent devotee of God And if I go to him and say And then he says My God is all pure All auspiciousness Sarva Mangala Mangaliye I say he is all evil He is likely to beat me That foolish fellow doesn't understand That all auspiciousness Doesn't exist in the world All evil also By itself doesn't exist in the world Both of them Depend upon how I perceive a thing So Everything depends upon me The whole world is an object Every object Completely is dependent Upon the cognition of the subject This is the first defect Second Every object has got Sagunatma endowed with some characteristics Small, big, red and white And Sweet and bitter Black and white Pleasant Or unpleasant Fragrant or evil smelling Through all the five sense organs It is consisting And they are continuously changing With characteristics Every characteristic is changing So fat person becomes lean Lean person becomes fat Young person becomes old Of course old person doesn't Become young again So continuous flow like The water of a river Everything is changing That is called Sagunatma And then when it is changing The experience Our reaction Is also changing So the same food Which is so delicious in the morning After two days it becomes hateful It creates the opposite reaction So One is objectivity Second is concrete materialism Third is It is having characteristics Fourth is It is continuously changing And therefore the fifth last one is Every object Agama Apai It is coming, it is going Do we understand this? If anybody says Here is what is called One example from Advaita Vedanta So this young man is suffering What do people say? If only This young man gets a job All his problems will be solved Or if this young man Gets married to a nice Woman All his problems will be solved Are there not billions of Rich people Wealthy people in the world Are they free from problems? Are there not billions of people Married people Are they free from problems? We are not learning our lessons So we have to learn that lesson From the scriptures And Bhagawan gives that If we pray to Him And as we discussed earlier If we surrender ourselves to Him And say I am ignorant I am a child I am of little understanding Please bestow your grace Then God will manifest in the form of Knowledge, that is called Mattaha from me Means I myself Manifest in everybody in the form Of knowledge Then this knowledge, what is the second step? Knowledge Remains in the mind Once knowledge is obtained It remains in the mind in the form of Memory So we don't need to every time Obtain knowledge, only one time We can update it But we don't need to What we obtained We don't need to re-obtain Unless of course we have become What you call, suffer from that Disease called forgetfulness Ok Then memory is very important What does memory do? How to use this knowledge? Here is a memory of a Snake, here is memory of a Tiger, here is memory of a wicked Person, this memory Gives us the right Direction, how we can Act and react under Particular circumstances One small example Here is a man who is working Under a Temperamental boss And through experience he gets knowledge My boss is in a Temperamental mode This is not the right time to raise The topic of raising the salary Or now he is In a very sweet mode Perhaps I can gently Bring up the subject This comes from memory Without memory we are lost people So memory is very important Memory We are whatever memory is You forget your memory You forget who your parents are You forget who you are Your name, your home Your family I am the son of so and so I am the husband or wife of so and so I am the father or grandfather Of so and so I am belonging, I am an Indian I am a Hindu, you forget it You don't know who you are Others will not know who you are Most likely All our life The greatest health factor Is memory But we have to be discriminative How to use the memory Like scientists It is their duty to understand To develop, to accumulate Better and better knowledge Right knowledge But they do not use it Their words, their advice Is not taken by anybody It is the power mongers, the politicians The business people Who use that knowledge For selfish purposes So we are also If we are selfish This knowledge can be misused But if we are a little bit discriminating people Then we are able to use it properly The Lord is telling But I manifest in the form of the world Outside I manifest in the form of knowledge Of the world in your mind And I remain in your heart In the form of memory But it is up to you How you can use me As manifesting In the form of memory etc Memory is nothing but Retainment of the knowledge And recollecting that memory At the right time Is the key to all problem solving So I am the In the form of knowledge I manifest, in the form of memory Also I manifest Then the third one is Apohana means forgetfulness That's why, what is forgetfulness? There are so many experiences Most are pleasant, some are unpleasant I deliberately use the word Most 99% of our experiences are Very positive Only 1% But unfortunate are the people Who remember only that 1% Unfortunate experiences And forget 99% Of good experiences So even Time Magazine Had made some research And brought out a beautiful Special issue That is called happiness Many years back And there it is telling Happy people are not More happy than Unhappy people But why are they happy? They forget the unhappy experiences Memories and only remember Again the happy experiences Even if it is 1% The unhappy people They always remember That 1% of the Unhappy memories And forget 99% of the So many happy memories Just as a simple explanation When until we are 5 or 6 years old We are the happiest people in this world We have no enemies We have no enemies We have no bad experiences We have no expectations We live minute by minute That's why Our smile is authentic Our weeping is authentic We are the most authentic people That's why babies are the most Lovable people Because lovable thing is called Authenticity If you are artificial and mixed Nobody loves it A child, a baby Is completely pure Innocent But as that baby grows The innate tendencies start to Manifest, separate Etc. Very interesting point So Apohana means Forgetfulness is an art Forget what should be forgotten Remember what should be remembered This discrimination What should be remembered Kept in memory What should be forgotten Is a gift of God So the Lord is Really speaking The Lord is manifesting In the form of forgetfulness In the form of what? Time. That's why A terrible tragedy After 6 months Impact is less After 1 year it is still less After 10 years you hardly remember Many people say Without my wife, without my husband Without my parents I have seen so many people affected That is what they claim When the event takes place Ask them after 1 year Perhaps once in a way they remember After 20 years who remembers Life doesn't allow us It fills us with present memories Etc. So what is the Lord telling Sarvasya cha aham hrithi In every living being Heart. Heart means Mind. Heart means That Storehouse where memories are Kept. Heart means Emotional aspect of the mind Everything Ahamkara. Manaha Buddhi. Chittaha Ahamkara. All these 4 Is called mind And all these 4 is called heart Also. I manifest In the form of Knowledge. In the form of Memory. And in the form of Art of forgetfulness It is an art It has to be We have to struggle to acquire This art. What should be Kept in memory. What should be Forgotten. We forget what should Not be forgotten. And we Remember what should be Forgotten. Because Whatever happened even 1 second Back. It is like water Already slipped. You can't Get it back 1 millisecond That's why the beautiful Shiva Stuti is there Ayur Nasyati Pashyatam Prathidhinam Yatikshayam Yavanam So life Lifespan. While even We are witnessing it It is slipping away. By the time From the time I started the class By now so many Events happened. So many Children are born. So many are Dead. So many are Being knifed. So many Are undergoing suffering So many are enjoying In every way So this is the Grace of God. His most Wonderful thing. Knowledge Memory And as well as forgetfulness Greatest gifts. But They have to be used in the right Way. And what is the knowledge He says What is the goal of Knowledge? It is to know Everything is God That is what he is telling I am alone. Me. God The supreme reality. Pure Consciousness. Brahman. I alone Am to be known Through all the Vedas The purpose of so many lives The purpose of birth and death The purpose of all good and Negative and positive experiences Is only one. To lead us To that one piece of Knowledge which is It is God alone and All the scriptures tell us The same thing. And then Who is the creator of the Scriptures? Who is telling it? He says I only Manifest the knowledge I am manifesting in the form Of knowledge. I am manifesting In the form of knowledge To be known and I am Manifesting in the form of the Knower. After By employing the right means He will come to have the right Knowledge. That means I am the Prameya I am the Pramana I am the Pramada I am that which is to be known I am the Knower and I am The right knowledge. Then only I become a right knower All this are there Then he says most Wonderful things. I am available In everybody's Heart in the form of Knowledge, memory And forgetfulness. The Ultimate goal, purpose Of all these three is To get that one knowledge What is that knowledge? By knowing Which everything else Will be known. By knowing The knowledge about gold All the Ornaments will be known. By Knowing about one wood Then all the furniture Will be known. By Knowing, by having The knowledge of clay All the knowledge about the pots is known And that was one of the questions Mundaka Upanishad says That By which I understand I am that Paramatma There is no difference Between me and the Paramatma So what did we learn In this particular Verse? I am Manifesting in the form of the external World. I am manifesting in the Form of the subject In the form of reflected consciousness And I am manifesting In the hearts of every Living creature, even an amoeba Even a mosquito. Limited Knowledge but sufficient For it to live And then to struggle, to fight And then to die Sufficient knowledge, sufficient Memory and I said We are whatever memories are And if the memory is good We are good. If the memory is Wrong, we suffer A lot. This is the secret The ultimate secret And who created this entire Knowledge? Knowledge about God Knowledge about the world Knowledge about the individual self That all that knowledge is Is manifestation of God. And who is the knower? It is God himself And what is the means Through this Experience, through the instrumentality Of the elements And organs, through the Instrumentality of this Body, life after life After many births Then at the end That Jnana comes What is Jnanam? Everything is nothing but Paramatma, Krishna That pure God, pure consciousness That is the Essence of it. That means what? Externally it is God Internally it is God As Jivatma, it is Nothing but God But after understanding this Shloka, what is To be known Is that everything Sarvam Kalvidam Brahma This beautiful thing again we have seen In the both Kata Upanishad And Mundaka Upanishad Brahmaiva idam amrutam This amrutam means Whatever I am experiencing is nothing But immortality. Where is it? Purasthad, in front of me Brahmapascha, behind me Brahma Dakshinathaha On my right side Uttarayana, on my left side Urdham, above me And Athascha, below me Prashritam Everything is Brahman And where do I exist? I am nothing but that pure Brahman Brahmaiva idam Vishwam idam varishtam Two examples I will give you There is a water drop in the ocean Left side water Right side water Below water, above water In front water Above water. What is there in between? Even if it is in the form of Isolate Then it is nothing but water only In another form All of us are nothing but That pure Brahman. This illustration Should not make us misunderstand I am a small Drop in the ocean of Satchitananda As Water, I have There is no difference. There is no small or big So that is one example Second example Most familiar example Hundreds of times I have given you We are dreaming I dream. Who created that External world in my External dream world? Me Who has created me as That individual in my dream world? It's me. And who is Interacting With the outside world? Me How am I interacting? Through the instrumentality Of my body, my mind And my sense organs What is the mind here? My knowledge, my memory My forgetfulness Through everything And when I wake up There were no three. There were no external world There was no body There was no mind Everything is nothing but One waker has created This entire world If we understand it, then we understood The whole thing There is no sentient There is no insentient Everything is nothing but That pure God This is wrapped up Summarized in the next shloka Which is 16th shloka I will give a small introduction To make us understand This whole concept What is the Lord doing? That he has in the Next few verses The whole world The whole experienced world Is divided Into two categories And then the third category Is brought And strangely Bhagwan Krishna gives it A beautiful world Unforgettable world Purushaha. Purusha means The divine Lord. But for our sake Purusha means The living entity So everything is living entity What is this living entity? Is manifesting In the form of Kshara Purusha, Akshara Purusha And Uttama Purusha But They are not three. One in three Three in one. Ultimately There is only one That is the introduction to the 16th shloka Now there are two beings in the world The perishable And the imperishable The perishable comprises all creatures And the imperishable is said To be the unchanging First I will give you a summary of it So the whole world Can be divided into two The object and the subject Whatever I experience I the experiencer A seer The knower Whatever I know, whatever I see Whatever I experience Is called object And whatever I experience I am not that object And whatever I experience First of all it is As just now we discussed Divide of consciousness Therefore It is called inert It is called jada It is called lifeless Even, I am clarifying it You see another Let us say human being Is he also jada? Yes Because that consciousness Within, you are not experiencing That consciousness But you are experiencing You are not experiencing electricity But you experience the effect Of the electricity Like the fan moving Like the heater giving heat Like the refrigerator Making things cool Etc But you never see The electricity Directly through the sense organs But through your eye of knowledge You guess That electricity is the root cause How do you know? Put off that electricity Every electrical gadget Instantaneously becomes A dead instrument Inert instrument So that is the nature of the object Concrete And it is external And it is ever changing And it is endowed with some qualities And finally it appears And it disappears This is category And the lord calls it Kshara Purusha Kshara means perishable Everything is perishing You look at a tree It is alive You look next millisecond At another tree The first tree already has perished So every object Depending upon our mind Goes out of existence And again cognizes Until we cognize And as soon as we do not Then it becomes completely Non-existent So far as we are concerned That is the truth Then the experiencer Who is the experiencer? The seer, the knower, the experiencer The witness These are the different synonyms What is its nature? Completely opposite to the object What is the object? It exists depending totally upon the subject A subject exists Completely independently Second Every object is concrete But the consciousness Is consciousness only We can say It is not at all concrete Either inside or outside Or inside in the form of thoughts, ideas Imaginations, etc Second Third, everything in this world Is distinguishable Because of certain qualities Small, big, black, white, sweet and fragrant, etc But pure consciousness Is always singular It cannot be, it is not small It is not only at this time It is not only at this place It is, cannot be even Described as one, cannot be Described as infinite That is again a defect Of the, our limitation Of the mind But you cannot describe it Whatever is the nature of the object It is exact opposite Is the seer Whatever is the seer The exact opposite is the object So the subjective world The individual soul The reflected consciousness The Chidabhasa Is called Akshara Purushaha That which is Perishable outside object The entire world As one object That which is witnessing It is witnessing this object Next object, next object They are all perishing But I never perish I am timeless, I am spaceless I am unchanging And I am one All these qualities That is called Akshara Purushaha Here I have to caution you When you study this verse independently Some people take it The unmanifest as Akshara But I differ from them I want to say The individual soul Who is the witness, who is the subject He is called Akshara Akshara means perishable Akshara means its opposite What is it? Imperishable Infinite, beyond time, space And causation One without a second, all consciousness Satchitananda But not pure Satchitananda It is limited By the limiting objects Like small pot Small space, small room Small space Bigger hall, bigger space Huge football field And this huge football Sized space The space is one But we are calling it small And large And very large Not because the space has such divisions Because of the limiting Adjuncts So also because of this Each individual body, mind complex We call it This individual soul But that individual soul is witnessing Through the waking Through the dream state As well as through the Deep sleep state, unchanging This is called Akshara Purushaha But That which is manifesting Both as the perishable Objective world, apparently Not really And as well as imperishable As a witnessing, as a subject Both are nothing but My own manifestation Again I will conclude this talk With that illustration In the dream, I created The external world Called the world External world, dream External dream world I also created the Dream, subject Which is just Divided, this is me This is you, etc Seeming division, but when I wake up I am one Who divided myself in the dream world Both as the subject And object, experiencer And experienced, witness And that which is witnessed The knower, as well as the known And this third category Me, upon waking up Is called Uttama Purusha Supreme Purusha Purushottama Purusha and Uttama Reversed is called Purushottama And this way The fifteenth chapter is called Purushottama Yoga Is a most marvelous chapter Beautiful points, a little bit more We will discuss in next day, tomorrow Evening, at the same time Om Vasudevasudham Devam Kamsa Chanura Marthanam Devaki Paramanandam Krishnam Vande Jagadgurum May Sri Ramakrishna Holy Mother and Swami Vivekananda bless us all Ith bhakti