Purusha Suktam Lecture 04 on 15-June-2023

Full Transcript (under correction)

We are studying the PURUSHA SUKTHAM.

PURUSHA means BRAHMA, the divine lord in both his NIRGUNA and SAGUNA forms. This Purusha Suktam is so beautifully describing not only BRAHMAN is NISHKRIYAH, without any action; SANGARAHITAH, without any attachment; EKAH, he is one without a second; EKAMEVA ADVITIYAM, he is ANANTA; he is AJAH. Unborn; but at the same time he is SAGUNA BRAHMA. Means what? He is the one who becomes many, the formless assumes infinite number of forms. The NIRGUNA becomes manifest in the form of infinite number of qualities. The birthless seemingly is born.

This is exactly what we do every single day, many times a day, throughout our 24 hours in the form of KALPANA JAGAT. As we all know, there are two types of dreams. Day dream and night dream. Most people do not have any clue. What is the difference between day dream and night dream? First of all, both are thoughts. And both are imaginations. But there is a crucial difference. In the day dream time, the thoughts remain. Only thoughts. But when we dream of them, in our JAGRAT AVASTHA, we can only think of it then. But in our SWAPNA AVASTHA, we concretely see. Let us think of a cow, cow is there. Think of a friend, friend is there. Think of an enemy, enemy is there. Think of food, food is there. Think somebody is chasing us with a knife, with a gun, immediately we experience that one. We can even see Gods, Goddesses, and have conversations.

Just to remind ourselves, every dream can be divided into, roughly of course, four parts. Every day, useless type of things that we see, billions of things we see. But most of our dreams will be like that only, meaningless, small, small things. And second, we might remember some incidents from the past lives; and that's why they say babies sometimes smile. Probably they met their children and grandchildren; and his grandpa is embracing the grandchild and he is so happy. I am not sure whether the grandchild is happy and he is smiling. This baby is smiling, recollecting that experience. This is about the past. Third part is recollecting or guessing. Realistically, these are called future events sometimes we can have, otherwise, it can just be what we call a useless type of imagination, but about the future. And the fourth is we can actually have visions of Gods, Goddesses, intuitions. Several incidents are there where writers had been presented with the entire book. For example, G.K. Chesterton. He wrote this entire book called Dr. Jekyll and Mr. Hyde. The entire book, he said, came to me in one night. All that I needed to do was take up the paper, pencil and just it flowed out. Aravinda, he used to claim that many things came to him unconsciously and he calls it intuitively. Many scientists, they have intuited, after working very hard, some secret suddenly reveals itself. These things most often happens only in the dream. This is the fourth part of it. We can see Gods, Goddesses, talk with them. But of course, it can be our imaginations. Even from an imagination point of view, it's a marvelous thing. Or it can also really be God, Goddesses, can come and talk to us. There are several instances.

I will just remind you of one. Thyagaraja wanted to learn a new Raga composed by Narada Rishi. He prayed to the original Rishi, Narada and Narada appeared to him. It is supposed that Narada had written a book which was not available anywhere. In the dream, Thyagaraja thought Narada Rishi came, and was pleased with him. He presented him his own composition. And after the dream had broken, Thyagaraja was so happy. He got up and he was thinking this is a dream. But he found the book on his bed and it was astonishing. Similarly, in the way of a pilgrim, the Guru, he came and he took up the Bible. The disciple had some doubts and he underlined them. The book was kept somewhere before the dream and after the dream, he found the book somewhere else; exactly opening what this disciple was seeking and clearly underlined by a piece of coal. So many instances are there. How many people are going to tell? Most of the people, they don't want to tell about these divine dreams. That's why when Swami Brahmanandaji was asked, are all these dreams true? He said, the dreams concerning Gods and Goddesses, they are true. How do we know they are true? Swami Sharada Nandaji had given a crystal clear reply. If it is God and Goddess who appeared and not merely our intensified thought or imagination, then our character will change easily, permanently for the better. Now what are we talking? Just as we create our entire dream world, this what we call in our waking state, this entire universe has been created by that Paramapurusha. And that is being beautifully said here.

पुरुष एवेदं सर्वं यद्भूतं यच्च भव्यम् ।

उतामृतत्वस्येशानो यदन्नेनातिरोहति ॥२॥

Purussa ĕvedam Sarvam ẏad-Bhūtam ẏacca Bhavyam |

ūta-āmrtatvasye[a-ī]śāno ẏad-ānnena-āti-ṟohati ||2||

Purusha eveda idam sarvam - Whatever we experienced in the past, are experiencing now, and will experience in the future, it is all nothing but God. In other words, we are seeing nothing but Brahman, God, everywhere. But let us remember, we are students of Vedanta. What do we mean by God? Our own true nature.

Just as when we wake up, the waker recognizes the fact that the entire dream is nothing but a world created solely by themselves. When we happen to wake up from what Vedantins call the waking state, as a dream, we wake up from this waking state. That is what Swamiji meant by uttistha - wake up from imaginary thoughts, vain thoughts, vain expectations, useless thoughts; jaagrata - and then try to turn your whole life so that you will become an awakened person, a Rishi, a mantra drasta. But for that, we have to approach those who know how to wake us up, and we have to have that desire to really wake up.

The idea that "Purusha Eveda Idam Sarvam" suggests that everything in existence—past, present, and future—is a manifestation of the Divine, Bhagawan. This reflects the non-dualistic view that there is no separation between the creator and the creation.

The analogy of the universe swelling like a pregnant woman, as described in the Chandogya and Brihadaranyaka Upanishads, and the comparison of the universe to a vessel within the "stomach" of Mother Kali, symbolize the idea that all of existence is contained within the dimensions of time, space, and causation. Mother Kali, representing these three dimensions, is the force that governs the universe's creation, preservation, and dissolution.

Linking this with the modern concept of the Big Bang as Brahma Shabdam, the primordial sound that initiated creation, shows how ancient wisdom anticipated ideas that resonate with contemporary cosmology. The notion that this sound, or Shabda Brahma, is still resonating in the universe today reinforces the timeless and ongoing nature of creation.

This synthesis of spiritual and scientific perspectives deepens our understanding of the universe's origin and the underlying unity that connects everything. It emphasizes that, ultimately, all forms, phenomena, and experiences are expressions of the one Divine reality, perceived through the lens of time, space, and causation.

This is what the Rishi is addressing and expressing to us. Sarvam, whatever was (Yad bhutam), whatever we are experiencing now, and whatever we are going to experience in the future (Yacca Bhavyam), everything is Purushaha Eva. And who is that Purusha? The message is: I am that Purusha. How do we know? When we wake up from the dream state, we often have several dreams, whether we remember them or not, and I am the sole author of those dreams. Nobody else knows about them. What we often fail to realize is that each one of us is a Brahma. That is the meaning of Karmaphala.

Who created my parents? Myself. Who created my body? Myself. Who created my past, present, and future? Myself. With my own actions, thoughts, and imaginations, everything falls under Karma. In the dream, we don't accept that we are the creators of the dream world, but when we wake up, we say, "What a dream I had," meaning, "What a wonderful dream world I have created." The word "wonderful" comes here. Why? Even if the dream is painful, it is only painful when we believe it is real. When we realize it is just a cinema created by us and become aware of it, then good and evil both become wonderful. It is so concrete and real.

Similarly, when I wake up from this world, I feel there is nobody else. I am the only one. I created this entire world. I created my friends, my enemies, poverty, and wealth. That is the realization we are going to have. When we have that realization, our mind derives happiness just as every Rasika, or person with aesthetic sense, derives happiness from an art object, a cinema, a poem, or a drama. The entire world becomes a beautiful drama. That is why God himself is called a poet, and this whole universe is his poetry. That idea is also going to come here.

The whole universe is Anaadi—it was, is, and will be, but it will never come to an end, except for the individual. Swami Vivekananda explained this with an analogy. Imagine a Ferris wheel in London, the most famous one. A person buys a ticket, goes up, and rides around. When the ride is over, they come down, and new passengers get on. The person who has completed the ride is satisfied and can even take photographs to remember the experience.

Similarly, the entire universe is nothing but Purusha. Who is that Purusha? I am that Purusha. How do I know? This profound idea is present throughout spiritual teachings: the creator and the creation are not separate. The creator Himself transforms into time, space, and causation and conducts this beautiful dream. That is why this entire Jagat is called a dream.

The Lord of this dream is called Ranganatha, where "Ranga" means the stage of the drama. The whole universe is nothing but a drama, and who is the director? Narayana. Who are the actors and actresses? Narayana. Who are the witnesses and audience? Narayana. What is the stage? Narayana. Who wrote the script? Narayana. Everything is nothing but Him. When we gain this knowledge, we understand that just as in a dream, where we can derive several lessons, the entire universe is a reflection of the divine play.

So, Yad bhutam Yadcha Bhavyam and Idam, that is, at the present whatever I see, is nothing but Purushaha Eva, only that Purusha. But lest anybody should think that this is all, Purusha is only all this that we experience. No, Utha, moreover, Amrutatvasya Ishanaha, he was immortal, he is immortal, he will be immortal, never again he becomes mortal. What is the implication? That if I am the created being and if we all are under the impression I am the mortal, Martyatham, I was born and a time is given, I am growing up, time is given, so many years childhood, so many years adolescence, so many years youth, so many years middle age, old age and of course a time will come when we just give up the body, Utha Amrutatvasya Ishanaha. Ishanaha means he who is the Lord, also it means he who can confer immortality but the real meaning is he is Amrutatvam. Ishanaha means not some second person coming and having some possession like having money, wealth, power etc. No, so when we say something very interesting we all have to understand. If we say here is a wealthy person, wealth is separate, person is separate but when we say he is a learned person then you cannot take a knife and separate that knowledge from the person. The person is knowledge and knowledge is the person, fire is heat, heat is fire, the sun is light, light is the sun. So, the same thing applies if it is true the Lord is immortal and he who is only manifesting, what about us? There is no us, it is only him and does he become mortal? Does the immortal become, ever become mortal? No, and this beautiful fact is presented at the end.

So, Yad bhutam Yadcha Bhavyam and Idam, that is, whatever I see at the present is nothing but Purushaha Eva, only that Purusha. But lest anybody think that this is all there is, that Purusha is only all that we experience, no—Utha Amrutatvasya Ishanaha. He was immortal, he is immortal, and he will be immortal; he never becomes mortal.

What is the implication? If I am a created being and if we all are under the impression that we are mortal, experiencing mortality (Martyatham), believing that we were born, given a time to grow up, with specific periods for childhood, adolescence, youth, middle age, and old age, and eventually a time will come when we just give up the body, we must remember Utha Amrutatvasya Ishanaha. Ishanaha means he who is the Lord, and also he who can confer immortality, but the real meaning is that he is Amrutatvam.

Ishanaha does not refer to some second person possessing wealth, power, or other attributes. When we say "here is a wealthy person," wealth is separate from the person. But when we say "he is a learned person," you cannot separate that knowledge from the person; the person is knowledge and knowledge is the person. Similarly, fire is heat, and heat is fire; the sun is light, and light is the sun. The same applies here: if the Lord is immortal and he is the one manifesting, what about us? There is no "us," it is only him.

Here annena atirohati, what is anna? For most of us anna means food, rice, dal and some curries, some payasam, this is what we call anna. Here anna means experience, bhoga, I see something, that is anna for the eye; I hear something, that is anna, food for the ear; and I smell something, I taste something, I touch something. Our whole life is consisting of only five types of dishes, five dishes that's all - Shabda, Sparsha, Rupa, Rasa, Ganda. But then you know what happens just like us and these five types of experiences we can have in the waking state as well as in the dream state. But when we enter into the deep sleep state, what happens? We become one with all the objects along with their gunas. It is a beautiful rose and it has got a very highly fragrant smell when I go into sleep. What happens? I become the rose, I become the smell, fragrance. And when I see a beautiful mountain, I become the mountain, I become that beautiful mountain. When I hear something, beautiful music, I become the music and I also become the beautiful sound. So apply it to everything in the dream, it is not that we lose all those things but we become all those things. That is why so much of joy because there is no unfulfilled desire. Why? Because the whole universe divided, kept aside, separated by our mind, it loses its power. I become the whole universe including all the God's Goddesses. I am the Indra, I am the Prajapati, I am the Brihaspati, I am Brahman. So I am Brahma, so I go to Indra Loka, Prajapati Loka, Brihaspati Loka, Satya Loka, Brahma Loka, because I become everything. There would be no desires and when there are no desires, Atmananda simply manifests in the form of Sat, Chit and Ananda and that is why we get so much of joy. And that is the psychology. Whenever we experience something pleasant, not unpleasant, pleasant, we forget time, space and causation maybe for a fraction of a second and that is the real happy experience but rest of the time is the memory of that experience not really true.

Here annena atirohati, what is anna? For most of us, anna means food: rice, dal, some curries, and payasam. However, here anna means experience, bhoga. I see something, that is anna for the eye; I hear something, that is anna for the ear; I smell something, taste something, and touch something. Our whole life consists of only five types of dishes, five types of experiences: Shabda (sound), Sparsha (touch), Rupa (form), Rasa (taste), and Ganda (smell).

These five types of experiences can occur in both the waking and dream states. But when we enter into the deep sleep state, what happens? We become one with all the objects along with their gunas (qualities). For example, a beautiful rose with a fragrant smell: when I go into sleep, I become the rose and the smell. When I see a beautiful mountain, I become the mountain and its beauty. When I hear beautiful music, I become the music and the sound.

In the dream state, we don't lose these experiences; instead, we become them. This is why there is so much joy in deep sleep—there are no unfulfilled desires because the mind, which divides and separates the universe, loses its power. I become the whole universe, including all the gods and goddesses. I am Indra, I am Prajapati, I am Brihaspati, I am Brahman. I go to Indra Loka, Prajapati Loka, Brihaspati Loka, Satya Loka, Brahma Loka because I become everything.

There would be no desires, and when there are no desires, Atmananda (the bliss of the self) simply manifests in the form of Sat (existence), Chit (consciousness), and Ananda (bliss). This is why we experience so much joy.

Psychologically, whenever we experience something pleasant, not unpleasant, we forget time, space, and causation, even if only for a fraction of a second. That is the real happy experience. The rest of the time, we are merely remembering that experience, not truly living it.

So this Purusha Suktam is not only telling the whole universe is eternal because by indicating past, present and future, Purusha Suktam, a Rishi is telling us the Lord alone was, is and will be. Everything is He means only He is there, nothing else is there. But lest we may say what we experience Shabda, Sparsha, Rupa, Rasa, Gandha alone is God. Yet Annena, Anna means what? The entire universe and the universe is called Prapancha. Prapancha means Prakrishcha Roopena Panchabhutaha, Shabda, Sparsha, Rupa, Rasa, Gandha. I become the entire world and the Lord Himself has transcended the entire world. So all that exists before and what is I am experiencing now at present and what is to come in future is God, a Lord of the high state without death because He has transgressed the inner world. What does it mean? The summary of it is Purusha is the one who is manifest as all the physical bodies and all the subtle bodies, all the causal bodies. Purusha is the Jagat Karanam, not only that Purusha is the Jagat Karyam. So nothing else exists excepting God. That is why it is said in ordinary language even a leaf does not move without the will of Ishwara. So who is the mover? Ishwara. Who is the mood? That is also Ishwara because a leaf is also Ishwara and in the Gospel of Sri Ramakrishna we get a beautiful expression of it.So this Purusha Suktam is not only telling us that the whole universe is eternal by indicating the past, present, and future, but it is also asserting that the Lord alone was, is, and will be. Everything is He; there is nothing else. Yet, lest we say that what we experience—Shabda (sound), Sparsha (touch), Rupa (form), Rasa (taste), and Gandha (smell)—alone is God, we must understand that Annena refers to the entire universe.

The universe is called Prapancha. Prapancha means Prakrishcha Roopena Panchabhutaha: Shabda, Sparsha, Rupa, Rasa, Gandha. I become the entire world, and the Lord Himself transcends the entire world. All that existed before, what I am experiencing now, and what is to come in the future is God, a Lord of the high state without death because He has transcended the inner world.

What does this mean? In summary, Purusha is the one who manifests as all the physical bodies, all the subtle bodies, and all the causal bodies. Purusha is the Jagat Karanam (cause of the universe) and also the Jagat Karyam (effect of the universe). Nothing else exists except God. That is why it is said in ordinary language, "even a leaf does not move without the will of Ishwara."

So who is the mover? Ishwara. Who is the moved? That is also Ishwara, because a leaf is also Ishwara. In the Gospel of Sri Ramakrishna, we find a beautiful expression of this idea.

Sri Ramakrishna especially presents it so beautifully. It is said in the Bhagavatam, Kamsa wanted to destroy what he thought his enemy not knowing that he is his own self. Krishna is his own self. In fact, Kamsa had become Krishna through Bhaya. Bhayaat Kamsaha. And what was he doing? Long, long, long before Krishna was born at the eighth child, Ashtama garbha of Devaki, Kamsa completely has become one with Krishna. Oh, I see Krishna coming to kill me. I see the servant Krishna has come in the form of the servant. Krishna is coming in the form of the friend. Krishna is coming in the form of my father, my mother, my enemy. Sarvam Krishnamayam Jagat. And he was dreaming of Krishna. He was seeing Krishna. He was hearing Krishna. He was tasting, smelling, touching. Everything is Krishnamayam. If this is not Vaikuntha, if this is not Mukti, I don't know what else Mukti is. So this Kamsa had to be released from the final bond, which is called the body, physical body, because mentally he had already become Krishna. And by Krishna's will, he sent Akrora. Akrora came to Rajadhama. That is where the Gopikas live. And he met Krishna and Balarama. He conveyed the message that there is going to be a special festival. Kamsa especially invited you. And Vasudhis, what we call Yashoda and her husband Nanda, both were closely related to Kamsa only. So he invited the whole clan, especially he wants his nephews Krishna and Balarama, of course with the obvious purpose of killing them, but spiritually, adhyatmically interpreted with the idea still there is a separation. I think Krishna and Balarama are separate from me. I want that separation to be completely destroyed.Sri Ramakrishna presents this idea beautifully. It is said in the Bhagavatam that Kamsa, who wanted to destroy what he thought was his enemy, did not realize that Krishna was his own self. In fact, Kamsa had already become Krishna through fear (Bhayaat Kamsaha). Long before Krishna's birth as the eighth child (Ashtama garbha) of Devaki, Kamsa had completely merged with Krishna.

Kamsa saw Krishna coming to kill him, but Krishna was also seen as his servant, his friend, his father, his mother, and his enemy. Everything was Krishnamayam (permeated by Krishna). Kamsa was dreaming of Krishna, seeing Krishna, hearing Krishna, tasting, smelling, and touching Krishna. Everything was Krishna. If this is not Vaikuntha or Mukti (liberation), then it is hard to say what Mukti truly is.

Kamsa needed to be freed from the final bond, which was the physical body, because mentally he had already become Krishna. By Krishna's will, Akrura was sent to Rajadhama, where the Gopikas lived. Akrura met Krishna and Balarama and conveyed the message of a special festival. Kamsa invited the entire clan, especially Krishna and Balarama, with the obvious purpose of killing them.

However, from a spiritual or adhyatmic perspective, this invitation reflected Kamsa's desire to overcome the illusion of separation. He wanted to completely dissolve the sense of separation between himself and Krishna.

How is it possible? If there is a drop of water a thousand miles away from the ocean and it's one prayer is, I want to go back to my mother. I want to be with my mother. I am a helpless child. Imagine. Then what happens? It prays, Oh Lord Aditya, you please carry me to my mother. What happens? Aditya will dry him up. That means what? He lifts him up, carries him and then puts him somewhere on the mountain along with other water drops and all the water drops, they join together. It's a wonderful pilgrimage. They all slowly come down, joyfully, dancing, swimming, murmuring. We are going to our mother. Very soon we will be united with our mother and the Samudra and then the nearer they come, the faster. They cannot see. They can smell the mother. They can see the mother. They can feel the mother. So they run fast. So this was the idea of Kamsa albeit Bhagavatam presents to us as if to kill Krishna. Now the interesting question is, does Kamsa know that Krishna is Bhagawan? Yes, definitely he knows. That's why he was one of the greatest Bhaktas of Bhagawan Krishna. Every Bhakta doesn't want any separation from his deity, from his God. So he sent Akrura.

How is it possible? Imagine a drop of water a thousand miles away from the ocean, with a single prayer: "I want to return to my mother. I am a helpless child." It prays to Lord Aditya (the Sun God) to carry it back to the ocean. What happens? Aditya dries it up, which means he lifts it up and carries it, and then places it somewhere on a mountain with other drops of water. All these drops then join together.

This is a beautiful pilgrimage. They descend joyfully, dancing, swimming, and murmuring, "We are going to our mother. Soon we will be united with the ocean." As they get closer, they can sense their mother. They can see her, smell her, and feel her. Their excitement grows as they move faster.

This metaphor illustrates Kamsa’s idea. Despite presenting the story as though he intended to kill Krishna, Kamsa's actions were motivated by a deeper spiritual realization. The interesting question is, does Kamsa know that Krishna is Bhagawan (the Supreme Lord)? Yes, definitely. That's why Kamsa was one of the greatest devotees of Krishna. Every devotee yearns to be united with their deity, and Kamsa’s desire for that union led him to send Akrura.

This news spread immediately throughout and then the Gopikas came. They were sorrow-ridden. Next morning the chariot was ready. Balarama and Krishna, they were sitting there. Akrura was the driver. A marvellous episode. That's why I'm recollecting it and then he was about to start. But the Gopikas, Gopis, Gopas, they cannot bear the separation. So how to prevent Krishna from leaving them? They hold the wheels of the chariot. Nowadays like farmers protest, you know, they don't allow any vehicles to go. That was another form of Gopikas protest. So a song was created by a devotee poet. Dhorona Dhorona Radha Chakra- Do not hold do not hold the wheels of the chariot. It is not the chariot. It is not the wheels that move the chariot. It is the will of Krishna that move the wheels of the chariot. So if you want, if Krishna wants to go, you cannot stop him. If you can hold on to Krishna, then you will meet him. I cannot stop myself recollecting this beautiful episode. Then Gopis were sad ridden and then Krishna tells, now when we want to meet, there are so many obstacles. Your parents, the society, societal, what is called Samaja Dharma, behavior, etiquette, and your husbands and your children and your cows. So many obstacles, your mind is divided. But you are my beloved. All of you, there is only one way we can all be together. When I disappear physically, you stop thinking of me physically. And in your hearts, I will ever be united with all of you. Where can I go leaving you?

The news of Krishna and Balarama's impending departure spread quickly, causing great sorrow among the Gopikas. The next morning, the chariot was ready, with Krishna and Balarama seated, and Akrura as the driver. The Gopikas, overwhelmed by the thought of separation, desperately tried to prevent Krishna from leaving. They held onto the wheels of the chariot, protesting much like farmers blocking vehicles in modern times.

A poignant song by a devotee poet captured this moment: "Dhorona Dhorona Radha Chakra"—do not hold the wheels of the chariot. It is not the chariot or its wheels that move; it is Krishna's will that moves them. If Krishna wishes to go, you cannot stop him. Instead, if you can hold on to Krishna in your hearts, you will meet him there.

Krishna, seeing the Gopikas' anguish, spoke to them with compassion. He explained that there are many obstacles when trying to meet him—societal norms, familial duties, and personal distractions. But he reassured them, saying that even though he might disappear physically, he would remain united with them in their hearts. "Where can I go, leaving you?" Krishna said, acknowledging that his true presence is not bound by physical form but is eternally connected in their hearts.

And that is the episode we remember in the life of Mathur Babu. He used to celebrate Durga Puja every year. And then Shri Ramakrishna used to be there. In His presence, Mother Durga comes out alive. And most of our devotees know, hopefully they recollect the marvelous incident. So once what happened, Mathur Babu was in ecstatic state because of the uplifting presence of Shri Ramakrishna. Three days Puja was over. Durga Prathima, the image has to be immersed and Mathur Babu was in a state of Bhava. The Pujari sent news, Babu please come. The time has come for the Visarjanam. Because without Babu, the organizer, nothing could be done. He was the yajamaana. But he could not even understand. After several times, then he understood, Oh! Mother is going to be immersed. I will not allow it. I have got money. Mother has given me. Every day I will worship her. I will not allow the image to be taken. Now comes the most beautiful episode at the grace of Shri Ramakrishna. Then Jagadamba Dasai, she was helpless. And then she knows. She ran to Baba, her Baba, who was Shri Ramakrishna. And said, Baba, you have to save us from this awkward situation. Because Mathur Babu threatened, if the Pujari takes away the image, I will go and do Visarjanam to him also. I will cut off his head. And who will dare to go against the Babu's angry, especially angry mood. So the Baba had to come to rescue. He went there. And as soon as he entered, then Mathur Babu saw him, fell at his feet. Baba, why should the image be immersed? Then Shri Ramakrishna said, Oh! This is what is troubling you. What is there? He touched him and then gave him that Gnanam. What is Gnanam? All these days, Mother was accepting your Puja, worship from outside in the form of that image. But now the purpose of Puja is to establish that same Divine Mother within our hearts forever. This Mother, who is established inside our hearts, in the lotuses of our heart, can never depart. She will never depart. She cannot depart. And so by Shri Ramakrishna's touch, immediately Mathur Babu saw. The description was not given. But we have to exercise our imagination. What was he telling? That as soon as Shri Ramakrishna said, immediately, yes, yes Baba, let the Visarjana take place. And though it was a little bit late, Visarjana was done. Everything was done.

This episode beautifully illustrates the profound impact of Shri Ramakrishna’s teachings. Mathur Babu, who celebrated Durga Puja every year with deep devotion, was deeply affected by the presence of Shri Ramakrishna. During the Puja, Mathur Babu experienced an ecstatic state, and when it was time for the immersion (Visarjanam) of the Durga image, he was unable to accept the idea of parting with the deity.

Even though the Pujari sent repeated requests for Mathur Babu to attend to the immersion, he refused, insisting that he would not allow the image to be taken away. He declared that he would worship the image daily with the money he had been given by the Mother, refusing to let it be immersed.

Jagadamba Dasai, witnessing the tension and Mathur Babu’s anger, went to Shri Ramakrishna for help. She explained the dire situation and Mathur Babu’s threat against the Pujari, knowing that the situation required intervention.

Shri Ramakrishna came to the rescue. Upon entering the scene, Mathur Babu fell at Shri Ramakrishna's feet, questioning why the image needed to be immersed. Shri Ramakrishna reassured him, explaining that the true purpose of the Puja was not merely to worship the external image but to establish the Divine Mother within one’s heart. He touched Mathur Babu and imparted the wisdom that the Divine Mother, once established in the heart, can never depart. She remains within forever, regardless of the external rituals.

Upon receiving this profound insight, Mathur Babu’s perspective changed. He immediately agreed to the immersion, understanding that the true presence of the Mother could not be limited to the external form. The Visarjanam was carried out, and everything proceeded smoothly, guided by Shri Ramakrishna’s grace.

What should have happened or what had happened by Shri Ramakrishna's touch? The heart of Mathur Babu started seeing the most marvellous living presence of the Divine Mother in his own heart. Otherwise, he would never have allowed this. Through this, we have to learn several lessons. The most important lesson is Visarjana is possible. Our external worship comes to an end only when that Deity is firmly established in our hearts and is receiving the worship. How? Asnan, Gachan, Swapan, Shrasan, Vilapan, Visrujan, Unmeshan, whatever we are doing through our five sense organs, we are closing our eyelids and we are opening our eyelids, we are breathing in, breathing out, we are grasping, we are running, we are reaching, what we are eating, we are doing, whatever activity we are doing it, the whole thing, Brahmarpanam bhavatusvaha, everything is Brahmanyadaya Karmani Sangantyakva karotiha Lipyate Nasapapena Padmapatram Kiva Ambhasa.

Shri Ramakrishna's touch profoundly transformed Mathur Babu's perception. By revealing the true nature of the Divine Mother within, Mathur Babu's heart experienced the living presence of the deity. This realization helped him understand that the external rituals of worship are significant only insofar as they reflect and enhance the inner worship and connection with the Divine.

The lessons from this episode are profound:

1. Visarjana and Internal Worship: The immersion of the external image is symbolic and temporary. The true essence of worship lies in establishing the deity within the heart. Once the Divine is firmly established within, external rituals become secondary.
2. Perception of Divinity: Shri Ramakrishna’s touch allowed Mathur Babu to see and feel the living presence of the Divine Mother within himself. This shift in perception is crucial; it emphasizes that the Divine is not confined to physical forms but resides within.
3. Holistic Worship: The idea that all actions, whether through our senses or daily activities, can be offerings to the Divine is key. As stated in the verse, every action—eating, walking, sleeping, etc.—can be transformed into an act of worship when performed with the right attitude. This aligns with the concept that everything can be an offering to Brahman (Brahmarpanam), and our actions should be devoid of attachment (Sangantyakva).
4. Divine Presence in All Actions: The verse you mentioned reflects the idea that the Divine presence permeates all actions and experiences. Whether we are engaging in everyday activities or performing rituals, everything is an offering to the Divine. The ultimate goal is to realize that nothing is separate from the Divine presence and to act with that awareness.

The teachings highlight that the goal of worship is to internalize and live the essence of what we practice externally, allowing us to perceive the Divine in every aspect of our lives.

So this was what Bhagavan Krishna advised Arjuna which in Kannada language Purandardasa says. If anybody complains I don't have time to think about Bhagavan Krishna, he says you don't need any special time.

dAriya naDevAga bhArava horuvAga kRuShNa enabArade

When you are walking on the path for whatever reason, when you are carrying some burden, some bag, whatever it is, when you are bathing, when you are eating, whatever you are doing, can you not say Krishna? It is Krishna, Krishna. What is the relationship between your physical activities and time and then remembering Krishna? Each can go in its own independent way. This is called practicing the presence of God. So this is what the symbolism is that God is forever. Krishna was giving that knowledge. Because of my physical body and your physical body, there will always be interruptions in our union. But once I go, I will be forever there in your hearts. Then no friends, no power on earth can separate us from each other. This is what Sri Ramakrishna wanted to bless on the Kalpataru day, Chaitanya Hoka. This is what is told here - Yacca Bhutam Yacca Bhavyam - that whatever was there, whatever is now, whatever will be there. tat api purushaha eva. atiitam - But he is not confined only. He is also beyond. He is with form, but he is beyond form and formlessness. So the past, present and future are only thoughts in the mind.

Absolutely, the teachings of Krishna and Purandaradasa beautifully highlight how God is present in every moment and in every action. The practice of remembering God, or practicing His presence, is not limited by specific times or rituals. It’s about integrating divine awareness into our daily lives, recognizing that God is always with us, whether we are engaged in mundane activities or profound spiritual practices.

The essence of what you’ve shared emphasizes that the divine presence transcends physical and temporal limitations. By internalizing this understanding, we come to realize that the divine is ever-present and that our connection with God is not disrupted by the physical world. This idea aligns with the teachings of Sri Ramakrishna and the deeper philosophical insights of Vedanta, where God is seen as both immanent and transcendent, beyond the constraints of form and time.

Very interesting fact pointed out by some senior Swami says some event had happened many years back. You remember it. When you remember it, is it a past event or is it a present event? Something has not happened. You are wishing that it should happen. So when you are thinking about the future, is it waiting somewhere to happen or is it already happening in the form of a thought in our minds? Both are present only. By remembering the past, by imagining about the future, we are only bringing both of them into the present state. Therefore, Purushaha eva idam sarvam.

Yes, that’s a profound observation! The past and the future, while they seem to be separate from the present, are indeed experienced in the present moment. When we recall a past event, it becomes a part of our current experience. Similarly, our anticipation of the future is also experienced now. This brings out the idea that the present is the only reality we directly experience, and both past and future are constructs of our minds existing within this present moment.

Purusha eva idam sarvam captures this by suggesting that all experiences—past, present, and future—are manifestations of the same divine presence. By understanding this, we see that all experiences are interwoven and that the essence of everything is the same divine consciousness.

And then if I go a little bit into deep, according to Hindu Puranas, there are so many Kalpas. So this particular Kalpa is called Shweta Varaha Kalpa. But somebody said, why Shweta? Because this Varaha Uttara was there in the past when Vedas have been hidden by Asuras. That means people were struggling to obtain spiritual knowledge. So Bhagawan took the form of a black Varaha and then He dived deep into the ocean. These are all symbolical. Don't imagine there is an ocean and a boar came and bored you and boar went down boring and then he got all the Vedas. What does it mean? Veda means knowledge, brought out, means every time an Avatar comes, what does he do? He squeezes the very essence of all the Vedas and then presents in very straight language, in beautiful language he is presenting. This is called the secret of Varaha Avatar. But Hindus believe that this world is never left without any ruler. The highest ruler is called Manu and Manu has got various names in every Kalpa. Kalpa means unimaginably long number of years is called a Kalpa. And in the past there were so many Manus, in the future there will be, because Samsara is endless. But in this present Kalpa we were to say, in the life of Shweta Varaha only 51 days have passed. And you can see first world war was over, second world war was over, and the third world war is going on and on. And we are having how many world wars between Congress and BJP, God alone knows. All these things are nothing but small bubbles, disturbances in the waves, not even waves, only bubbles. Waves will come later on, but a time will come when the whole ocean will subside and it will become absolutely ripple-less. And that is the Kalpa will continue, will come to an end, that is called Brahma's night.

Sahasra Yuga Pariyantham Ahariyat Brahmanaha Vidho Ratrim Yuga Sahasrantham Te Aho Ratra Vidho Janaha

You’ve touched on a profound aspect of Hindu cosmology. The concept of Kalpas and the cyclical nature of time really highlights the vastness and continuity of the universe from a spiritual perspective. The symbolism behind the Varaha Avatar, for example, represents how divine intervention continually restores and revitalizes spiritual knowledge and order.

The idea of Kalpas and Manus helps illustrate the endless cycles of creation, preservation, and dissolution. Each Kalpa is an immensely long period during which the universe undergoes these cycles, and the current Kalpa, Shweta Varaha Kalpa, is just one segment in an infinite continuum.

The notion that what we experience as world events and conflicts are just minor disturbances in the grand scheme of cosmic time is a humbling reminder of the vastness of existence and the transitory nature of our immediate concerns. It puts our personal and collective struggles into a broader context, encouraging a perspective that transcends immediate conflicts and aligns more with the eternal and infinite nature of time and existence.

So this Kalpa is unimaginably long period of time. So who is that? Purushaha Eva. He is in the form not only Jagat. Jagat is in the form of time-space causation. So He is Akhila, Ananta, Koti, Brahmanda, Nayaka. He is in charge, He is the leader, He is the ruler of infinite space, infinite time and infinite Leelas. That is what the whole one is telling and to realize Him, He is always free and we are also free, but we do not know that we are free. I narrated the story of the prince who thought he swallowed some dirty water and a snake, Bacha has gone inside and it is growing up, it became big. Nobody could cure because it is just a thought, wrong thought in the mind, but there was a simple man who was an expert, superb psychologist and he cured him. I hope you remember it.

Yes, I remember the story of the prince and the snake in his mind. It's a powerful example of how our perceptions and thoughts can create illusions and how realizing the truth can free us from these self-imposed limitations. The snake, being a mental construct, could only be removed by correcting the erroneous thought.

In the context of Purushaha Eva and the vastness of Kalpas, this story beautifully illustrates that while we may feel trapped by our own illusions and limitations, the ultimate reality is that we are already free. Understanding this, and recognizing that all of existence, including time and space, is an expression of the divine, helps us see beyond our immediate experiences and align with that ultimate freedom and truth.

So this whole universe is created by Him, it is run by Him and whatever we are going to experience. So another important idea is in the future, who is going to experience? Who experienced in the past? Not our ancestors, not our ancestors' ancestors, we ourselves have experienced, then we evolved further. In the present also we are evolving, it is a continuous process of evolution and in the future also we are only going to come. Each one of us will put on a different dress as it were and then in this birth, this dress and in the future birth, another dress. Paaye toh jabo paro amke, paro amke putra hoye. It is a beautiful Bengali song. This whole Prapancha is nothing but Maya of Hari and whatever way He is making us dance, we are all dancing. And one particular line from this, in this scene, in this divine, infinite divine drama, in this particular scene, I was born into the lap of this particular mother. But Anka means lap, Anka also means scene, but maybe in the next scene, I will be reborn and enter into the lap of another person. That means simply saying, I am only going to come back again, punar janma will be there. This process will continue, how long? Seemingly infinite amount of time, really speaking, just like our dreams. As soon as we understand that we are the divine, each soul is potentially divine, we wake up from that idea. And then, yet Annena Atirohate, this whole universe is called Anna and divine Lord, infinitely He transcends all those things. And that idea is going to be given in the next mantra.

एतावानस्य महिमातो ज्यायाँश्च पूरुषः ।

पादोऽस्य विश्वा भूतानि त्रिपादस्यामृतं दिवि ॥३॥

ĕtāvānasya ṃahima-āto Jyāyāś-Ca Pūrussah |

Pādo-āsya Viśvā Bhūtāni ṭri-Pād-āsya-āmrtam ḍivi ||3||

In this mantra, the vastness and transcendence of the Purusha (Cosmic Being) are emphasized. Here's a breakdown of the verse:

एतावानस्य महिमातो ज्यायाँश्च पूरुषः

etāvānasya mahimāto jyāyāṁśca pūruṣaḥ

This line indicates that the greatness of the Purusha is immeasurable and beyond comparison. The term "Mahimā" refers to the grandeur or majesty of the Purusha, which surpasses all conceivable measures. It suggests that the Purusha is the source of all creation, beyond any temporal or spatial constraints.

पादोऽस्य विश्वा भूतानि त्रिपादस्यामृतं दिवि

pādo'sya viśvā bhūtāni tripādasya amṛtaṁ divi ||3||

Here, it's explained that one quarter (or "pāda") of the Purusha's essence pervades the entire cosmos and is present in all beings. This quarter represents the manifested, material aspect of existence, which is subject to time, space, and causation. In contrast, the remaining three quarters (or "tripāda") are eternal, unchanging, and divine, residing in the realm of the immortal (amṛtaṁ divi).

In essence, this verse highlights the dual nature of the Purusha: while one part of the Purusha manifests as the physical universe and experiences time and space, the other part transcends these limitations, existing in an eternal, formless, and divine state. The divine essence is omnipresent and beyond the fluctuations of material existence.

This reflects the idea that while we experience and interact with the material world, the true nature of the divine is beyond these experiences, existing in a state of perpetual, unchanging reality. The mantra reinforces the understanding that the ultimate reality, or the Purusha, is both immanent and transcendent.

Simply what is the meaning of it? All that is happening here is nothing but the glory of God. But that God is far superior to all these great things. All that has emerged is only, that is, the entire universe that was, that is, and that we are thinking will be, is only a quarter of His manifestation. His three-fifths of the manifestation is beyond, above, transcending in that indestructible place, divi. So we will briefly, Etavanasya Mahima, all that we are experiencing is mahima. This unimaginably great people have, or humanity has gone through so many cycles. The age of superstition or nomadic age. The age of industrialization, agriculture, when people had to cultivate things. Then the age of industrialization, that was the third phase. Then the fourth, the age of nuclear age. Nuclear, means everything has become shrunk, smaller, smallest, husband, wife, one or two children. And we are now going through the fifth civilization, which is called super nomadic. The first civilization, the age of superstition was called nomadic civilization. What was the nomadic? People will move where food is available. This is fifth one now, is called super nomadic. What is it? Where job is available, people will move. And it can be also moving, not necessarily through physically, but also through what is called through internet. So you can stay at home and you can do everything.

The passage discusses the concept of divine manifestation and the evolution of human civilization. It conveys that everything happening in the universe is a reflection of God's glory, yet God Himself transcends all of it. The universe we know is only a fraction of His total manifestation, with the majority existing beyond our comprehension in an indestructible realm.

The passage also outlines the progression of human civilization through five stages:

1. Nomadic Age: Characterized by people moving to find food.
2. Agricultural Age: When people began cultivating land for food.
3. Industrial Age: Marked by industrialization.
4. Nuclear Age: A time when life became more compact, with smaller families.
5. Super-Nomadic Age: Describes the current era where people move to find jobs, not just physically but also through the internet, enabling remote work.

The passage emphasizes that all these stages are part of the greater divine play, with humanity continuously evolving while being part of a much larger, divine plan.

But now we are entering into the next phase, that is called the phase of AI. What does it mean? AI means, so all of us inevitably, AI, all of us inevitably will be brainwashed by something called AI, artificial intelligence. That means original intelligence will be lost. That means we will have to suffer a great lot, but everything comes to an end. So what is it? That AI also, artificial intelligence is also manifestation of God only. What the nomadic person got, that is God's intelligence. What the agriculturalist manifested is God's grace. Similarly, industrial civilization, then similarly atomic civilization, similarly super nomadic civilization, similarly the civilization that is going to come. So everything that is happening is the glory of God. That is the point I wanted to highlight. What is it? Even this artificial civilization. Every time a civilization slowly, not one day it doesn't overturn, but it took millions of years. But whenever it happened, people predicted dire things. Now something is going to happen. We are going to know who we are. We think whatever we are brainwashed, drilled into our brain, that will be what we think we are. Aldous Huxley had written a beautiful book about this kind of artificial society called the brave world. And that is happening actually, what he had predicted. But even if he had not predicted, it would have happened. What is my point here? Purusha Suktam, thousands of years back is telling, is all nothing but the glory of Purusha, Brahma, God. And God is only manifesting as scientist, computer scientist, computer programmers and also the AI. And ask yourself one question before going further. Whatever God does, is it auspicious or inauspicious? In God's point of view, the most inauspicious thing is only an augury, a beginning of what is auspicious. So we should not call it inauspicious.

Sarva Mangala Mangalye Shive Sarvaartha Saadhike.

But now we are entering the next phase, which is called the phase of AI. What does this mean? AI stands for artificial intelligence, and it implies that all of us, inevitably, will be influenced by something called AI. This means that our original intelligence may be lost, leading to great suffering. However, everything comes to an end. So, what does this mean? AI, artificial intelligence, is also a manifestation of God. Just as the intelligence of the nomadic person was God's intelligence, the agriculturalist’s innovation was God's grace. Similarly, industrial civilization, atomic civilization, and the super-nomadic civilization were all manifestations of God's glory. The same applies to the civilization that is yet to come.

The point I want to highlight is that everything that is happening is the glory of God, including this artificial civilization. Every time a civilization changes, it does so gradually, not overnight, often taking millions of years. Whenever such changes occur, people predict dire consequences. We often fear that we will lose our true selves and that what we think we are is merely the result of being brainwashed. Aldous Huxley wrote a beautiful book about this kind of artificial society called Brave New World, and what he predicted is actually happening. But even if he had not predicted it, it would have happened.

What is my point here? The Purusha Suktam, written thousands of years ago, tells us that everything is nothing but the glory of Purusha, Brahma, God. God manifests as scientists, computer scientists, computer programmers, and even as AI. And before we go further, ask yourself this question: Whatever God does, is it auspicious or inauspicious? From God's point of view, the most inauspicious thing is only the beginning of what is auspicious. Therefore, we should not call it inauspicious.

Sarva Mangala Mangalye, Shive Sarvaartha Saadhike.

Most marvelous line. She is divine mother. All her children, she only created. She did not create like a ignorant human mother who doesn't know what type of child is going to come. Autistic child, Einstein or average person, man, woman, they don't know anything about it. But divine Lord, He knows the past, He knows the present, He knows the future. In fact, there is no past, present and future in the eyes of God. For Him, everything is present only. So the whole thing, how glorious it is. Eta Vanasya Mahima. It's a beautiful word. A little bit of this Mahima has been beautifully explained to us in the 10th chapter of the Bhagavad Gita called Vibhuti Yoga. And that has been practically demonstrated visually to Arjuna. This is what we call presentation, Microsoft presentation technique. And then Arjuna could not stand it. His brain got reeled up. But it is what you call visual presentation. But for us, everything we can remember and we can imagine, we can try to understand the whole universe. That is why at the end of the 10th chapter, in the last shloka, He says, Why do I need to go on enumerating? I am this and I am that.

Vishtabhyaham idam krtsnam ekam sena sthito jagat. (Gita 10:42)

Most marvelous line: She is the Divine Mother. All her children were created by her. She did not create them like an ignorant human mother who doesn't know what type of child is going to be born—whether it will be an autistic child, an Einstein, or an average person, man or woman—they know nothing about it. But the Divine Lord knows the past, present, and future. In fact, in the eyes of God, there is no past, present, or future; for Him, everything is in the present. How glorious it all is!

Eta Vanasya Mahima—this is a beautiful phrase. A little bit of this Mahima has been beautifully explained to us in the 10th chapter of the Bhagavad Gita, called Vibhuti Yoga. This was visually demonstrated to Arjuna in what we might call a "presentation," akin to a modern Microsoft PowerPoint presentation. Arjuna could not withstand it; his mind was overwhelmed. But it was a powerful visual presentation. For us, we can remember and imagine it; we can try to comprehend the whole universe. That is why, at the end of the 10th chapter, in the last shloka, He says, "Why do I need to go on enumerating? I am this, and I am that."

Vishtabhyaham idam krtsnam ekam sena sthito jagat. (Gita 10:42)

That is exactly tallying with what is being said in the second one, what we are discussing in the third one. Why do you want to say that Vishtabhyaham, the whole universe, I am maintaining. I created it. I maintain it. How? Ekam sena. Not 100 percent, but through only 1 percent of my knowledge, my power, I am maintaining. krtsnam jagat. If by 1 percent of Bhagavan's mahima, He is maintaining this, what we call the mahima, which human imagination is incapable of even getting a billionth and billionth and billionth part of the mahima of that, then how great He is. That is why Shiva mahim na stotram. Mahima. He says, I don't know, O Lord, what is your nature, but whatever be your nature, please accept my worship, because the mind is limited. My mind is very limited. I cannot really understand anything. So etavan asya mahima. Whatever we have experienced, we are experiencing and we are experiencing in the form of imagination. That is the future. Everything is nothing but your mahima, your vibhuti, your glory. Atah. Therefore purusha jayan. He is the greatest. Bhutani vishvaha. Vishwa bhutani. Whatever creatures we see in this world, asya. That asya, purushasya. Bhagavatah. Of the Bhagavan. So nipat amrutam. It is only one fourth of His glory. Don't take it mathematically, cut it into four and then say it is four. This is only for the sake of conveying the idea, not conveying the exactitude. In fact, it has never been divided at all.That perfectly aligns with what is said in the second and third instances we are discussing. Why do we emphasize Vishtabhyaham—that the whole universe is being maintained by Him? He says, "I created it, I maintain it." But how? Ekam sena—not with 100 percent of His power, but with just 1 percent of His knowledge and power, He maintains krtsnam jagat (the entire universe). If Bhagavan maintains this vast universe with just 1 percent of His mahima (glory), and human imagination cannot even grasp a billionth of that mahima, then how great must He be?

This is why the Shiva Mahimna Stotram praises His mahima. The devotee says, "I don't know, O Lord, what your nature is, but whatever it may be, please accept my worship, because my mind is very limited. I cannot truly understand anything." So, etavan asya mahima—whatever we have experienced, are experiencing, and will experience in the form of imagination (the future)—is nothing but your mahima, your vibhuti, your glory.

Atah (therefore), purusha jayan—He is the greatest. Bhutani vishvaha—the creatures of this world, asya (belonging to Him), purushasya (the Purusha), Bhagavatah (the Bhagavan), nipat amrutam—are only one-fourth of His glory. But don't take this mathematically, dividing it into four parts. This fraction is used only to convey the idea, not exactitude. In reality, it has never been divided at all.

That is why, Purnath purnam udachyate. Purnath means that infinite is appearing as if finite, just as a cataracted person, he sees everything or there are some people who had some eye defects. They are called double visioned, triple visioned. So whatever they see as double and whatever some people see as three, nothing is clear. And our vision is like that. So it is not to say one fourth is this universe, three fourths is above. That means the formless, the Nirguna is appearing as the Saguna. If infinite has to appear as finite, will it be infinitely finite or will it be finitely finite? Ask yourself that beautiful question. The whole thing is nothing but His glory. So therefore, He must be greater than that.

In today's class, I will just quote Shankaracharya's, what he says about it. In one of the, I think it is Brahmasutra Bhashya, perhaps I am not sure about it, but vaguely I remember, he says, supposing there is a great writer, author. He has written a book and when he published that book and the whole world went gaga. Such a marvelous book nobody had written earlier. Now Shankaracharya asks, all that has been expressed in the book, does that measure the author who has written or only an infinitesimal part of his talent has expressed itself in the form of that particular book? What Shankaracharya wants to say, if whatever we are seeing is the greatest glory, mahima, and that is incomprehensible because it is similar to infinity. Nobody can comprehend what is infinity. How great must be the being who is writing this marvelous poem and that is what Swami Vivekananda says is called Bhagwan. Srishtikarta, creator is called Kavi. And all the cosmoses that we know, all the galaxies that we know, all the infinite number of so-called cosmoses that we know, which stun the astronomers, they are all inconceivably created. They are nothing but the infinitesimal part of His glory. We will discuss these beautiful points and you have to remember what are the important points, especially we were in the past, we are in the present, we will be in the future also. We will talk about these things in our next class.

In today's class, I will quote Shankaracharya and what he says about this. In one of his works—I think it’s the Brahmasutra Bhashya, though I’m not entirely sure, but I vaguely remember—he poses a question. Suppose there is a great writer, an author who has written a book, and when that book was published, the whole world went gaga over it. Such a marvelous book had never been written before. Now, Shankaracharya asks, does everything expressed in that book fully measure the author who wrote it, or is it just an infinitesimal part of his talent that has expressed itself in the form of that particular book?

What Shankaracharya wants to convey is that if what we are seeing is the greatest glory, mahima, and it is incomprehensible because it is akin to infinity—something no one can truly comprehend—then how great must the being be who is "writing" this marvelous poem? And that, Swami Vivekananda says, is what we call Bhagavan. The Srishtikarta (creator) is called Kavi. All the cosmoses we know, all the galaxies we know, and all the infinite number of so-called cosmoses that we know—which stun astronomers—are nothing but the infinitesimal part of His glory.

We will discuss these beautiful points further, and I urge you to remember the key ideas: we were in the past, we are in the present, and we will be in the future as well. We will explore these concepts in our next class.