Purusha Suktam Lecture 01 on 25-May-2023

Summary

The Narayana Suktam and Purusha Suktam are both parts of the Vedas, specifically the Rig Veda. The Suktams are collections of truths and powerful mantras discovered by the ancient Rishis. These mantras are chanted with sincerity, faith, regularity, and devotion to attain specific goals or blessings.

The essence of the Narayana Suktam is that Narayana is the ultimate reality, encompassing both the formless and manifested aspects of Brahman. It emphasizes that everything is Narayana and that the divisions between Jivatma (individual self) and Paramatma (universal self) are false. The Suktam is considered a commentary on the Purusha Suktam.

The Purusha Suktam describes the concept of sacrifice and the manifestation of the universe. It explains that the Purusha, the ultimate reality, sacrifices itself to become the creation. The Suktam also mentions the categorization of human beings into four divisions, symbolically representing the gradual evolution of consciousness. The Purusha Suktam is chanted before auspicious activities and is part of the Pancha Suktas, which also include Vishnu Suktam, Sri Suktam, and Narayana Suktam.

Both Suktams are considered Mahavakyas, meaning they contain the essential teachings of the Vedas. Mahavakyas are profound statements that lead to the realization of one's true nature. They affirm the unity of the individual self and the universal self. Other Mahavakyas include "Tat Tvam Asi" (Thou Art That) , "Aham Brahmasmi" (I am Brahman) , "Prajnanam Brahma" (Consciousness is Brahman) , and "Ayam Atma Brahma" (This Self is Brahman) .

Full Transcript ()

As I mentioned in my introduction to the Narayana Suktam, "Su Uktam" means great truth. "Su" means well said, and "Uktam" means that which has been said. The Rishis had discovered marvelous truths, which are called Suktams. They are also powerful mantras. As an example, I mentioned that someone who wants to acquire Medha should recite with great sincerity, faith, regularity, and bhakti. By doing so, they will receive Medha through the grace of the mother.

Even the Gayatri Mantra is a Suktam because it is a mantra. Every Suktam is also a mantra. That is why everything in the Vedas, especially the first part, Samhitas, is called mantras. A collection is called Samhita, and a collection of great discoveries by the Rishis is called Samhita. That is the first part. How many Suktams are there? I mentioned literally hundreds of them. Some of them became very popular. I mentioned a few, just a few: Sri Suktam, Medha Suktam, Narayana Suktam, Purusha Suktam, Rathri Suktam, Nakshatra Suktam, Durga Suktam, Pavamana Suktam. Like that, plenty of Suktams are there. Devotees believe that if chanted with devotion, faith, and concentration, they will yield results.

We just completed Narayana Suktam. What is the essence of Narayana Suktam? He is the Parabrahma. He is the Nirguna Brahma. He is also the Saguna Brahma. He is also the Brahma Srishti Kartha. He is the Creator, Maintainer, and Withdrawer or Recycler or Destroyer. That is the first level of understanding. The second level of understanding is that He is not creating anything; He is becoming everything. Just as we become everything in our dream state, Bhagawan becomes everything. This is clearly indicated in Narayana Suktam. Strangely, many people consider Narayana Suktam as a beautiful commentary on Purusha Suktam.

The essence of Narayana Suktam is that He is everything. "Sarvam Kalvidam Brahma." When we look at that Brahma with a purified mind, we see Him as the Creator and Maintainer. But when we merge in Him, we feel our identity with Him. That is the essential Mahavakya, Jivatma, and Paramatma. Those two divisions are completely false divisions. There is only one Atma, and that is the essence of Mahavakya.

Now, the specialty of Purusha Suktam. Remember, the word "Purusha" is very popular. We have seen it in the Krishna Upanishad, in the Shvetashvatara, and especially in the Bhagavad Gita, the 15th chapter, Purushottama Yogau Nama Panchadashodhyaya. "Purushottama" – what does it mean? Everything is Purusha. Uttama Purusha. Bhagavan Himself gives a beautiful definition of what Uttama Purusha is. "I am beyond Prakruti. I am also beyond all the Jivatmas. Asksharadapi Uttamaha, that's why I am called Purushottamaha." Reverse Uttama Purushaha means the only one. There is nobody else.

What is the meaning of "Purusha"? "Puri Sethe," He who is the inner dweller, inner controller, Antaryami, in everything in this world, in the form of Sat, Chit, and Ananda. That is one meaning. "Purayati Idam Vishwam Iti Purushaha." He who infills the whole universe. In other words, who Himself appears to ignorant people as this body, mind, and the entire world. He is called Purusha. And it has nothing to do with male or masculine gender. That reality which alone is inside, outside, and manifesting as everything, that is called Purusha.

The specialty of this Purusha Suktam is that Bhagawan Himself is both the causes: the intelligent cause called Nimitta Karana and the material cause, Upadana Karana. He is everything. So, from where and how is He manifesting Himself? He is the material cause. And how is He manifesting in different ways? Through His intelligence, Nimitta Karana. So, both Nimitta and Upadana, intelligent as well as the material cause, are nothing but Him.

Our Vedic Rishis want us to understand that Purusha, creating this universe, is performing a Yagna. What do we do? A Yagna, a sacrifice – precisely that is the word. Sacrifice everything. So, one seems to have become many, and He Himself has become everything. Interesting equations also spread in our minds. When we see somebody suffering, especially if we are suffering, the question may arise: Why am I suffering? This question was asked of Shri Ramakrishna. "Why did God create this universe?" In fact, Swami Vivekananda's greatest fight with God was when he passed a wry remark, "If God had called me as His advisor before creation, I would have given Him nice ideas so that we need not have this much suffering at all. I would have eliminated suffering from this creation." This is a very unintelligent idea because creation means duality. Duality means we will not have knowledge of what is what unless we have knowledge of the opposites. Many times I mention this idea: If I have no knowledge of cold, I will not know what is hot. If I don't know what is darkness, I will not know what is light. If I do not know what is evil, I will not know what is good. Similarly, if I do not know what is death, I will not know what is life. If I do not know what is suffering, I will not know what is enjoyment, etc.

So it is a great sacrifice. The one who is Ananda Swaroopa voluntarily makes himself appear helpless, small, and many. The one who thinks, "I am many," the happy Ananda Swaroopi believes that he is riding the waves of happiness and unhappiness. He, who is changeless, is continuously changing in the form of creation. He, who is what we call Shashvata, eternal, appears as if only temporarily living. How do we know? Because of the three Abhyaroha mantras - 'Asatomaa Sadgamaya Tamasomaa Jyotir gamaya Mrityormaa Amritam gamaya'. So we have to be extremely careful; it is a great sacrifice.

The Purusha sacrificed himself in the form of manifesting as these two divisions - the Knower and the Known, the Experiencer and the Experienced, the Doer and what he is Doing. That division is called sacrificing himself. Also, the idea that all human beings are categorized into four divisions, the misunderstood popular division called Jati, Shudra, Vaishya, Kshatriya, and Brahmana. From the head, the Brahmanas; the shoulders or the two hands, the Kshatriyas; from the middle part, the Vaishyas; from the lowest part, the Shudras. This leads to the misleading idea that why did God create some people like this? It is not the creation of the caste but the conception of gradual evolution. If we do not understand it, then we miss a lot. So this whole Purusha Suktam is all about sacrifice.

This Purusha Suktam is found in the Rig Veda Samhita, Mandala 10, Astaka 8, Sukta from, I think, 90 onwards. It is seen in Rig Veda as the 19th Suktam of the 10th Mandalam. There are sixteen Anuvakas or Mantras. Later on, we see the same Purusha Suktam in different forms, slightly different words, slightly different versions. We see it in Shukla Yajur Veda, Taittiriya, Krishna Yajur Veda, Sama Veda, Atharvana Veda with some modifications. These Suktas, there are 5 Suktas, are called Pancha Suktas. In South India, these are chanted together before any auspicious activity is done, such as receiving a Sannyasin, entering into the temple, or for Shanti Kriya at the house. These are very popular. They include Purusha Suktam, Vishnu Suktam, Sri Suktam, Narayana Suktam, all chanted together.

Why is it called Purusha Suktam? Because, like Narayana Suktam, instead of Narayana, the word Narayana is substituted as Purusha. So that equation is famously known. What is the purpose of this, like Narayana Suktam? It is an elaboration of Mahavakya. What is Mahavakya? As we know, the Vedas were divided into four - Rig Veda, Yajur Veda, Sama Veda, Atharvana Veda, and every Veda has several Upanishads to its credit. Upanishads are called Vedanta. Vedanta means that which comes at the end part of the Ananyaka Upanishads or the very essential teachings of the Vedas. The whole Upanishads are condensed into one sentence. So wherever we see a sentence or a number of sentences or the entire text chapters indicating that Thou Art That. For example, in the Chandogya, 6th chapter, 1st section, we see the father of Svetaketu repeating nine times, "Tatva Asi Svetaketua." Thou Art That, Sveteketu. So the entire chapter is a Mahavakya. Tat Tvam Asi, but only we say Tat Tvam Asi we have taken. So what is a Mahavakya? Vakya means a sentence. Mahavakya means a great sentence. This is the common meaning. But the inner meaning is that sentence by hearing which a person becomes awakened to his own true nature and realizes that what I was thinking about myself is incorrect, false, Mithya, but my true nature is Aham Brahmasmi.

So as we know, four Mahavakyas are there, but, in fact, Mahabharata is a Mahavakya. Bhagavad Gita, the entire Bhagavad Gita is a Mahavakya. How do we know? Because at the end of the 18th chapter, Shri Krishna asks Arjuna, "Have you heard what I taught you properly, with attention and understood it? If you have understood it, then your Moha, delusion, would have been cleared. You will know who you are, and as soon as that knowledge comes, your Vishada, grief, Tapatraya, will come to an end." And, of course, we all know the famous reply of Arjuna, "Nashto Mohaha, all my delusion is gone. Smriti Labdha," the word Smriti is the most important word. What is the Smriti? Aham Brahmasmi. 24 hours that Smriti is trying to manifest in the form of our natural breathing in and breathing out. Soham, Soham, Soham. This is also popularly known as Ajapa Japa. We are not consciously doing, but the purpose of Pranayama is to make it conscious. It is not breath control, but it is to find out who is really breathing and what is he breathing. Soham, I am He, I am He. When a person comes to know I am the Purusha, interestingly, Sankhya Yoga also says that until then, every one of us is thinking I am the Prakruti. Purusha plus Prakruti, a combination. But as soon as I come to know who I am, I will say I am the Purusha. Tada Drushtuh Swaroope Avasthanam (Seer, Seeker, and Seen are one). So a Mahavakya can be one single sentence, many sentences, or entire books. The essential part of any of these Upanishads is Mahavakya - That Thou Art that. But you know, we have got four, just choosing so that our Rishis knew the capacity of our memory power. Even then, they were very generous to choose only four. So here, Tat Tvam Asi is associated with Sama Veda. Tat Tvam Asi, Shweta Ketu, Chandogya Upanishad. Aham Brahmasmi is the Brihadaranyaka Upanishad. So it is in the Shukla Yajur Veda. Then Prajnanam Brahma in the Aitareya Upanishad, which is from the Rig Veda. And then I am Atma Brahma, Atharva Veda. What is that Atharva Veda? Those who are attending Mandukya Upanishad, Natakarika. You know, I am Atma Brahma. So what is the purpose of this Mahavakya? Is to know who am I.

So what does the Purusha Sukta talk about? It is telling, "Yasmat Aksharamati Iti Soham, Aksharad Apichottamaha. Atah, therefore, I know I am the Purushottamaha. Loke Asmi Prathitah Purushottamaha." So I am Uttama Purusha. That is the Purusha about which this Purusha Sukta is talking or, in a reverse way, this is the Purusha that is being explained in the 15th chapter. So who is that Purusha? He is both beyond the manifest and unmanifest. Paramapurusha, Purushottama, Narayana, Virat Purusha. And He is the source of all creation. The whole creation is nothing but Him. That is going to be described. That is why, like Narayana Suktam, "Sahasra Sirsha Purushaha, Sahasraksha Sahasrapat, Sa Bhumim Vishvato Vrtva, Atyatishta Dasangulam." So this entire Jagat that we experience is coming only from Him, or that is a lower understanding. It is not coming from Him like a potter creating a pot. No. It is Himself only. That is why the dream is the best example. So this Purusha Sukta describes this form of Purusha having countless heads, eyes, legs manifested everywhere and also beyond the scope of any limitedness. "Atyatishta Dasangulam." All creation. In another place, it is said is but a fourth part of Him. So only in this Purusha Sukta, we get it. "Tripatha Urdhvai." Only three-fourths of it are Urdhva, unmanifest. We don't know. Whatever we see is one-fourth. That means it is not one-fourth. You take a knife or a vessel and measure it. That is three-fourths. This is one-fourth. That is twelve anas. This is four anas. Not like that. It means Purnamadaha, Purnamidham. So what is the point? The point is whatever we see, wherever you see a head, wherever we see a hand, wherever we see a leg, wherever we see any being, living, non-living, it is all manifesting in the form of Sat, Chit, and Ananda. It is everything. So to know that Purushottama is all. He is the Karana. He is the Karya. He is the cause. He is the effect. As well as Karya, Karana, Athitha. He is beyond both the cause and effect, and he is indescribable. That is what is beautifully said.

What is the essence of this Purusha Suktam? "Sarvam Khalvidam Brahma." Everything is Brahma. Put in other words, in Narayana Suktam, "Sarvam Khalvidam Narayana." In Purusha Suktam, "Sarvam Khalvidam Purushaha." So this is the background. This is re-ancient one. And whenever great people are received in temples, especially what is called famous Sannyasins, this Purusha Suktam is a must-chanting. This is coming from Rig Veda, and there is a beautiful Shanti Patha. Why Shanti Patha? Because whenever we start any endeavor, whether somebody is starting to give a talk, somebody is starting to write a book, somebody is starting a new enterprise, somebody is entering into a house, whatever a person is doing, that action cannot be complete without God's grace. So, God's grace is very necessary. That is the one Shanti Patha. Then this Purusha Sukta, also I mentioned, is all about sacrifice. And this aspect, that entire life has to be converted into a sacrifice. Yagna. "Yagnatat Karmano Anyatra Loko Yam Karma Bandhanaha" (Gita chap 3: verse 9). Bhagavan Krishna is teaching Arjuna, "O Arjuna, convert your whole life as Yagna. Otherwise, this very world," that means whatever we do, without having the idea of Yagna, sacrifice, "karma bandhanaha," it binds us more and more and more. The funny part of it is, each one of us, every living creature, how much sacrifice it is doing. I will just give a few examples, the vastness, the immensity of it. See, how much parents sacrifice for their child. How much a real king or a real official should sacrifice. They may not do, that is a different issue. But they have to do much more than common persons. So, you know, penguins, they live in very cold places. So the male goes, nearly for 2-3 months, he goes on eating. And many times it gets caught and killed and eaten by itself. The sharks and so many other preying animals, it becomes an object of prey, an animal of prey, preyed. But if it survives, it comes back. And it has to trudge nearly 60 or 70 kilometers to reach the place where its partner, spouse is awaiting. By that time, the chick has already come out. Because of the intense cold, even a few seconds, the chick will get frozen. What do you call all this? It is all nothing but tremendous sacrifice, even at the cost of its life. What are birds doing whenever they have chicks? 24 hours a day, the father bird, mother bird, are just hunting food. They have to survive. But even if they are hungry, if they could get only a slight amount of food, they do not eat it. First priority is for the chicks. And many times you must have seen how these chicks, it looks to me as if they are nothing but pure stomach and beak, huge beaks. And the parent birds go on feeding, more, more, more, more. They never seem to close, except for swallowing. And the parent birds, they do not know that they are sacrificing so much.

So, here is a person; he gets married and becomes a donkey, previously a potential donkey, now a real donkey. Until his death, with every breath, he is working for his wife, for his children, for his grandchildren, and for accumulating everything. This is what most people are doing, undergoing so much trouble. I am astonished seeing some of our so-called devotees. They have so much money, so much wealth, millions and millions, and yet they do not want to open their fists, tight-fisted people. All for this, how many devotees I have told, "You are working in Western countries, that is absolutely fine, but when you become old, then husband and wife, or whoever is there, they must come back to India. You can live a much easier life, instead of your own scrubbing, and washing, and cleaning, and cooking, and everything. You can lead a very happy life. You get Satsanga; you must enter into Vanaprasthashrama." This is one of the important teachings of Sri Ramakrishna. But no, what are they doing? Tremendous sacrifice. But are they converting their lives into Yagna? Not at all. Why? Because it is all for my happiness. My happiness is closely tied with my children's happiness. I cannot get rid of it. They may not care for you, but you care for them. Caught in the net, that is why there is a beautiful Bengali saying, caught in the net of the five Bhutas, even Brahman weeps. Weeps means undergoes troubles.

Then what is the Purusha Suktam trying to tell us? Bhagavan Himself is sacrificed, just as every parent. As soon as the child is born, their whole life becomes a sacrifice for the protection, nourishment, and improvement of the child. But there it stops. There are few fortunate souls who will recognize it, don't want to be caught, and they have dedicated their lives. Like Swami Vivekananda, etc. In fact, every Sannyasin is a glowing example, whether they realize it or not. The ideal, at least, is shown, even if they do not lead a perfect life.

So, let us convert our whole life into a sacrifice. Why should we do? Because Bhagavan Himself is not only doing, not only did, He is doing continuously. How is He doing? He is providing in the form of space. He is working tirelessly without a holiday in the form of the wind, air. If He takes a holiday for a day, then our life is gone. Then in the form of the fire, in the form of the sun, in the form of the moon, in the form of the stars, He is providing light and heat. He is manifesting in the form of the sun in space, in the form of fire on earth, in the form of digestive power, Vaishwanara Agni, within each one of us. From what time to what time? 9 to 5? 24 hours a day without. So, all the Pancha Bhutas, they have created us, they are working to nourish us, to keep us healthy so that we can realize that we all belong to the Divine Lord. Each soul is potentially Divine. How do I manifest it? Only through Yagna. Every Yoga is a Yagna.

What is the Yagna? That I do not work for Prakriti, I work only for the Purusha. I don't want anything to do with what is called Prakriti. Prakriti means Jagat. But yet, I do good to the world because that is part of my Sadhana. Jagat Hitayacham. So, let us convert our whole life as a Yagna. What is the example? Bhagvan Himself, Purusha Himself. If we understand this, then we have to pray to Him. "Oh Lord, please make me worthy. By Your grace, give me understanding, give me the strength to move towards You and finally remove all obstacles and make me one with You". That is the prayer.

So, we are praying for the bestowing of all these virtues by the Supreme Divine. Gathum Yagnaya - Let us go towards Yagna. Gathum Yagna Pathaye - Let us move towards the Lord of Yagna. Daivee Swasthi Rastunaha - May the divine blessings be on all of us. Swasthir Manushebhya - May all human beings enjoy peace and happiness. Urdhwa Jigathu Beshajam - May the remedy be from above. Sam no Dwipadhe Sam Chatushapade - May there be peace on both the bipeds (human beings) and quadrupeds (animals). Om Shanti, Shanti, Shantihi - May there be peace in the three realms: Adhyatmika (spiritual), Adibhautika (physical), and Adidaivika (divine).

So, this is a beautiful Shanti Patha associated with the Purusha Suktam, emphasizing the importance of leading a life of sacrifice and invoking divine blessings for the welfare of all beings in the universe. First of all, the very healthy body, healthy mind. Then, the environment should be absolutely fine. In fact, our attainment of the human birth itself is called the Grace of God by Shankaracharya. That is why He said that even to be born as a human being is an extremely rare thing. 'Durlabham Trayameva Etad Devanugraha Hetukam. Manusyatvam Mumuksutvam Mahapurusa Samsrayah" (vikekachudamani- verse 3).

The idea of Yagna is not merely performing rituals or sacrificial ceremonies, but it extends to the concept of selfless action and dedicating one's life for the welfare of others. The attitude of working for the Purusha, for the Divine, rather than being entangled in the material world (Prakriti), is a key aspect of the spiritual practice outlined in the Purusha Suktam and echoed in various spiritual traditions.

So, what are we doing? Gathum Yagnaya We want to perform the sacrifice. So, we want to sing. Gathum means, literally, Gathum literally means to sing. Yagnaya, that means we want to have Vedic chanting, Samagana, etc. But that is not the only meaning. Gathum means, in whatever way we have to do, impeccably, perfectly, without the least bit of deviation, we should be able to do, so that we should be able to please you by the performance. That strength, O Lord, please grant me. That is part of the Sham. Sham means Sukham. Sham means favorableness. Sham means the grace of God. So, Gathum Yagnaya, Gathum Yagnapataye- So, we want to praise, we want to think, we want to meditate. Whom? Yagnapati. And who is this Yagnapati? There are two meanings here. In earlier days, when Yagnas and Yagas were done, there would be some rich kings and they would sponsor. This Yagna, I will sponsor because it used to require tremendous amount of money. I will also come to the meaning, Yagna doesn't need money also. That can be done. I will give some examples also. So, somebody used to sponsor and therefore I am only a priest. I should be able to perform, it can be done only by your grace. But when I am capable of doing and really perform this Yagna, the result should go to whom? Yagnapati. Yagnapati means the organizer, the king or the rich person. And Brahmins also can be rich persons. So, I would like to pray for his welfare. That is why at the end, when Homa is done, Yagna Ahuti with the word Swaha, Indraya Swaha, at the end of it, we have to remind the Gods. So, please don't think I am doing it on my own. No, no. Na Mama. This result should not come to me. Then it should go to the Yagnapati. Whoever organized that Yagna, that person should get the result. This is one meaning. But the other meaning is an even better meaning. There is a beautiful Sanskrit saying in our Upanishads. Yagna vai Vishnu ho. What is Yagna? Vishnu Himself. And He is the Pati. Without His grace, without His support, without His help, nothing can be done. No activity can be done. So, may I sing the glories of the Divine Lord when I am performing this Yagna, so that my own life can be transformed into a living Yagna. Remember, the devotees of Sri Ramakrishna singing every day, the Khandana Bhava Bhandana, Pranarpana Jagata Tarana- Pranarpana, the whole, the very descent, the birth, and the living, and even the death of every Avatar is for the welfare of the whole world. Pranarpana means whole life has been offered as a sacrifice. That is the way we have to transform ourselves. And this is possible only by the grace of Lord. Therefore, we are earnestly praying to God. Daivihi swasthi rastu naha--swasthihi naha swasthihi astu. So, naha, all of us, take note of the plural number, not the singular number. So, all of us, because I cannot do alone any sacrifice, any activity in fact. That is why, according to Hinduism, every human being that is born is indebted to five beings, the Rishis, the Adhishthatru Devatas, the Pitrus, other human beings, and everything non-human being, including forests, mountains, etc. Only now we are able to understand how, when the ice melts in northern regions, how much adverse effect it can have. And if they are not melting, how much good they are doing to us. Only now, scientists are able to unravel and place before us. Everything, the whole world is nothing but helping each other. Everything is, what is called, dependent upon everything else. I mentioned in my other Upanishadic class, the whole Madhu Brahmana, that is, interdependence of everything. I cannot live without others, others cannot live without me. We are all dependent upon each other, but especially, we are dependent upon God in the form of Panchabhutas, and that includes all the environmental issues, and everybody in this world, including, what you call, mosquitoes have a tremendous role, only if we understand, nothing is redundant. Mice have a wonderful role.

So, what are we doing? Gathum Yagnaya. We want to perform the sacrifice. So, we want to sing. "Gathum" means, literally, to sing. Yagnaya, that means we want to have Vedic chanting, Samagana, etc. But that is not the only meaning. "Gathum" means, in whatever way we have to do it, impeccably, perfectly, without the least bit of deviation. We should be able to do it so that we can please you by the performance. That strength, O Lord, please grant me. That is part of the Sham. "Sham" means Sukham. "Sham" means favorableness. "Sham" means the grace of God. So, Gathum Yagnaya, Gathum Yagnapataye - So, we want to praise, we want to think, we want to meditate. Whom? Yagnapati. And who is this Yagnapati? There are two meanings here.

In earlier days, when Yagnas and Yagas were done, there would be some rich kings, and they would sponsor. "This Yagna, I will sponsor" because it used to require a tremendous amount of money. I will also come to the meaning. Yagna doesn't need money also. That can be done. I will give some examples also. So, somebody used to sponsor, and therefore I am only a priest. I should be able to perform it; it can be done only by your grace. But when I am capable of doing and really perform this Yagna, the result should go to whom? Yagnapati. Yagnapati means the organizer, the king, or the rich person. And Brahmins also can be rich persons. So, I would like to pray for his welfare. That is why at the end, when Homa is done, Yagna Ahuti with the word Swaha, "Indraya Swaha," at the end of it, we have to remind the Gods. So, please don't think I am doing it on my own. No, no. Na Mama. This result should not come to me. Then it should go to the Yagnapati. Whoever organized that Yagna, that person should get the result. This is one meaning.

But the other meaning is an even better meaning. There is a beautiful Sanskrit saying in our Upanishads. Yagna vai Vishnu ho. What is Yagna? Vishnu Himself. And He is the Pati. Without His grace, without His support, without His help, nothing can be done. No activity can be done. So, may I sing the glories of the Divine Lord when I am performing this Yagna, so that my own life can be transformed into a living Yagna. Remember, the devotees of Sri Ramakrishna singing every day, the Khandana Bhava Bhandana, Pranarpana Jagata Tarana - Pranarpana, the whole, the very descent, the birth, and the living, and even the death of every Avatar is for the welfare of the whole world. Pranarpana means the whole life has been offered as a sacrifice. That is the way we have to transform ourselves. And this is possible only by the grace of the Lord. Therefore, we are earnestly praying to God. Daivihi swasthi rastu naha - swasthihi naha swasthihi astu. So, naha, all of us, take note of the plural number, not the singular number. So, all of us, because I cannot do alone any sacrifice, any activity, in fact. That is why, according to Hinduism, every human being that is born is indebted to five beings: the Rishis, the Adhishthatru Devatas, the Pitrus, other human beings, and everything non-human being, including forests, mountains, etc. Only now we are able to understand how, when the ice melts in northern regions, how much adverse effect it can have. And if they are not melting, how much good they are doing to us. Only now, scientists are able to unravel and place before us. Everything, the whole world is nothing but helping each other. Everything is, what is called, dependent upon everything else. I mentioned in my other Upanishadic class, the whole Madhu Brahmana, that is, interdependence of everything. I cannot live without others; others cannot live without me. We are all dependent upon each other, but especially, we are dependent upon God in the form of Panchabhutas, and that includes all the environmental issues, and everybody in this world, including, what you call, mosquitoes have a tremendous role, only if we understand, nothing is redundant. Mice have a wonderful role.

Every created object in this world has its appropriate role towards the general welfare of the entire unit. That is why we are obligated. May we obtain Divine Swasthi. "Swasthi" means everything that helps us evolve further towards God, and the ultimate Swasthi is that we become merged in the Brahman and become one with Brahman. That is why, see, how this Pancha Yagna is performed.

"Swasthi Manushebhyaha," every human being, including our enemies. You may wonder, how do enemies help us? How are they? Because enemies create difficulties, and if anybody doesn't undergo any difficulty, that person is not certainly going to grow up. It is only the dukkhas, sufferings, miseries, difficulties, that develop our character, both physically and intellectually, and also spiritually. It is possible only when there are dukkhas. That is why God has created this dukkha, not as a curse to humanity, but as a stepping stone for getting united with Him. Everything has a meaning in this life. So, "Swasthir Manushebhyaha," and these human beings, let God bless every human being. Even enemies are needed, as just now mentioned, but irrespective of whether they do good to us or they do not do good to us, we become, everybody can progress in spiritual life. That means, our mind becomes strong. Strength means, not being shaken by either praise or criticism or by good or evil, or by happiness or unhappiness, or by cold or heat. "Sitosna sukha dukheshu tada manapa manayoho." Bhagavan Krishna beautifully outlines this. They are all very good. We cannot avoid them because God created. Why did God create them? Because, for our own training. These are all very necessary.

So, let us pray, that not only me, not only my family, not only my community, not only my religion, everybody should be blessed. Because, what is the purpose of... I can perhaps see God in my mother and father, and my beloved teacher, and it is much more difficult to see God, especially in one's own family. But, we should be able to see, whether they are compatible, incompatible, etc. It is a different issue altogether. I should be able to see God in my neighbors. I should be able to see God in my enemies.

So, why are they behaving like that? A profound philosophy is there. For example, some countries are unbelievably inimical towards India. They are trying to pull India down in every way. The first question every spiritual aspirant should ask is, are these countries doing it? What do you mean by country? Is every person living in that country our sworn enemy? Not at all. Then what do we mean by that? Even the political leaders, they are doing it. They have nothing to do. They are not interested in India. They are not interested in their own country. They are not interested in anybody. They are only interested in Swartha. So, this is a propaganda issue. We hate India. We create problems. So long as your attention is drawn outside, then you will not pay attention to us. So, we will be safe. This is what is called a normal, low intelligent idea.

What is the real idea? "Sakali tumari iccha." Why the Muslims had come? Why the Turks had come? Why the British people had come? Not only in our country, in most of the other countries, whether it is Africa, Tibet, or China, why did they come? Because there is a great lesson to be learned. It is our own karma phala. Very hard for us to accept that one. But that is the truth.

So, let us pray. O Lord, You are manifest in everything in this world. "Sahasra Seershaa Purushaha." Simple example. "Seershaa" means head. That means whenever we see any body, is it only a human body? No. A non-human body. When you see a mosquito, who is coming? Narayana, who is coming? A poisonous snake, who is coming? Narayana. Who is telling? Sri Ramakrishna is telling. You see, there is water. Some place it is very clean and pure. Fit for drinking. Somewhere it is not so pure. It is good for cooking. Whatever little impurity is removed in the process of heating and cooking. And there is some water which is good for cleaning the cloths, vessels, etc. There is some water which should never be touched by anybody excepting crocodiles. So, different. But everything is a manifestation of Narayana. "Apo Narayanaha." So, everywhere Narayana is there. Every event that is happening by the will of God. So, there is a beautiful saying. Even a leaf will not fall excepting by the will of God. And those who realize, they affirm it, they confirm it. But for us, it is a natural phenomenon. It has become old. It has become yellowed. And the trees are shedding. No, sir. It is happening only by the will of God.

Sri Ramakrishna gives a beautiful example. It is a general law of gravitation that lightning strikes the highest point. If there is a huge building, it should strike first because it is the nearest. And everybody believed it as gospel truth. Sri Ramakrishna said, "No, I have seen with my own eyes. There was a small hut by the side of a huge building, and the lightning struck there." Immediately, the modern educated person came to defend his view, the scientific view. "But that is an exception," he argued. Sri Ramakrishna, being more rational, replied, "If there is one exception, that proves that there is nothing called a general rule." And it is absolutely true.

Earlier, you remember, we had an argument with Mathur Babu. A red-colored hibiscus plant can never produce a pure white flower. And the very next day, Sri Ramakrishna saw on the same branch, he cut off the same branch. Otherwise, you would say, "You are clever enough, Baba. You have brought from two separate places and then put." No, he brought. Then Mathur Babu said, "Accepted. I cannot argue with you anymore." Whether he accepted it or not, we don't know. But he bowed down his head because Prateksha Pramana is there.

But the point for us is, everything is happening. Creation came from Him. Maintenance means what? How this world has to be run and how different people quarrel and then they come together. They quarrel and then they separate. Countries come together. They splinter. And then they become enemies. They come to wars. The whole history, according to the West, is what has happened in the past. A narrative of facts that happened. According to Vedanta, it is not history. It is 'His' story. It is the divine will manifesting. Some of the historical philosophers have accepted this view. It is the will of the divine God. That is what we call history. And our Rishis knew about it. And that is what we need to understand.

So, Shastir Manushebhya. But human beings cannot live. They have to depend upon so many things. On the clouds, on the rain, on water, on fire, on everything. So many things. So, what is the way? That we depend upon mainly food. Food comes from the plants. Whether directly we eat plants or we consume food indirectly, it doesn't really matter. But it is all coming only from the Sun. Energy, plants, they process the energy directly. We cannot. And so, we have to eat the plants and reconvert it. That is why Bhagawan manifests within the stomach of each person as a digestive power. Aham Vaishvanaro Bhutva. So, all the plants, what type of plants? That which can remove our, first of all, disease. That which nourishes and endows us with strength. That which purifies even our minds. How? There are some plants like Tulsi, etc. They say, there are marvellous stories that there are some plants if we eat, then it grows. What is called Satvaguna grows. So, the plants must grow. Where? Urdhvam Jigathu Bheshajam. Bheshajam means the medicinal plants. Every plant is a medicinal plant. And they are there for what? As the Upashama, that which brings relief from disease. Makes a person, makes a prani healthy. That is called Bheshajam. Urdhvam Jigathu Bheshajam. Without any obstruction, let them grow up towards the sun. The better it grows, the better it is stronger. The better it grows, more energy it can absorb and it distributes helplessly or unselfishly to everybody who eats.

So, getting eaten by other creatures is also part of the creator's idea. Who is eating whom? He is eating himself in the final sense. Not only that, Samno Astu Dwipadhe - Dwipadhe means two-legged. So, even birds, most of the birds have got two legs. And some, what is called, human beings are having two legs. So, any prani that is having two legs, Samno Astu, may good befall, may God's grace befall upon these two-legged ones. But, what about the four-legged ones? What about hundred-legged ones? You know centipede, we call it. What about it? Everything is included in the next prayer. Sam Chatush Pade. Chatuh means four. Pada means legs. Four legs. So, every four-legged creature, let it also live peacefully. Prithvi shantihi, Dhyahu shantihi, Antarikshan shantihi. I will deal, if I remember, in the next class. That is one of the greatest recognition of what is called environmental purity. And for that, we have to happy life, healthy life. Let it flourish through proper nourishment.

But, life is a sacrifice. So many sacrifices are done. And if we can understand that the whole universe has come out of sacrifice and it is being maintained only through sacrifice. And finally, the Maha Yagna, that is, I sacrifice what I used to call me and mine and become one with the Divine. That is called Maha Yagna. And that is beautifully expressed in the fourth chapter, twenty-fourth shloka of the Bhagavad Gita. Brahmaarpanam brahmahavi Brahmajnao brahmanahutam Brahmaiva kantavyam Brahma karma samadhinah. Brahma karma samadhi. What a marvelous thing it is! So, that is Brahma Yagna. And we have to convert our whole life. And what is the first step? That pray that not only me, but every created thing in this world, I would even say, non-living, let the mountains be peaceful. Prthvi Shanti Aapaha Shanti Oshadhaya Shanti, Antarikshaha Shanti. It is one of the greatest recognition of environmental purity. For that, we have to pray to God. Today, if we are suffering from so many diseases, it is all because we have not only not prayed, it is not mere words, but how we live our life, respecting nature is a marvelous subject. I will talk about it in the next class. So, it is a prayer, O Lord, please grant me, make me a very healthy person, physically, mentally, spiritually, in every way. Let me understand what is the purpose of life. That is to know that I have come from You, I live in You, I go back unto You, I am You. For that purpose, let everything be bestowed with Your grace. Let everything be happy, healthy, and useful. Let everybody also become, move towards You in the form of evolution. This is a marvelous prayer. Then, as usual, Om Shanti He, Shanti He, Shanti He. So, everything, there should be three kinds of peace. That means, let there be very less of Adhyatmika Tapa, Adhibhautika Tapa, and Adhidaivika Tapa. Tapa is inevitable, but let it be a helpful Tapa. And there are a few more points, we will talk about it in my next class.