Purusha Suktam Lecture 18 on 21-September-2023

Full Transcript (Not Corrected)

We are studying the most marvelous Suptam, Purusha Suptam. It occurs in the Vigveda Mandala 10, Astaka 8, Supta 90. In our last class, we have completed what is called Purva Narayana consisting of 18 mantras. So last time 18th mantra was being talked about. I will briefly summarize it so that this will be the Sangati. It is the connection between the next six mantras which is called Uttara Narayana. OM YAGNENA YAGNAM AYAJANTA DEVAH TANI DHARMANI PRADHAVANYASAN TEHANAKAM MAHIMANAH SACHANTE YATRA PURVE SADHYA SANTI DEVAH Thus, by this mental sacrifice, let the Gods worship the Lord's sacrifice, Vishnu Himself. And thus came those first laws by which the universe is sustained. And those great souls that worship the Lord in the same manner will also obtain that heaven where live the Sadhyas, the first Gods who by their contemplation on the Lord were instrumental in bringing the creation of this universe into existence. What is the summary? Who can really worship God? Only God can worship God. Because understanding what God is, only God can understand God. This understanding itself is a worship. When a musician understands another great musician, that understanding capacity itself becomes an adoration. Aha! What a great musician he is. So this knowledge, Jnanam, that is the true worship. How does it become worship? Because once we have that knowledge, then that knowledge, it modifies, influences, it overrides all our past Samskaras. And it shapes our action, reaction. Simple example, we come to know that this is my mother, this is my father. Once that knowledge comes, this is my mother, this is my father. Automatically, how great they are. They have brought me up. They are ready to give their life for my sake. They love me. In fact, the word love means to become one. So that knowledge that there is a real parent. Just as an example, I gave you that our parents, Matru, Devo, Bhava, means as soon as that knowledge comes, this is my mother, this is my father, this is my teacher. Tremendous amount of love, worship, adoration, everything comes. True love, not lust, but love, alters, transforms anybody's, a lover's, whole life. In fact, a lover is one who becomes a sacrificial object for the sake of the beloved. A lover does everything. So there is that for puja, who can worship? Devo bhutva, first become God, and that becoming God, then we appreciate what God is. And that knowledge brings appreciation, and then automatically it transforms our whole life. This is the meaning of Yagna. Simple way of translating the word Yagna into normal day-to-day language is worshipping God. So what did these Devas do? They worshipped God. How did they worship the God? They understood that everything that we thought we are related with, everything has come from God only. Our bodies have come from God. Our minds have come from God. Our past was guarded by God. At present, God is guarding us. That is why we call God Varadaraja. There is a beautiful, one of the most important temples in Kanchipuram. The Lord is called Varadaraja. And then usually these Gods have got four hands. So one commentator has commented, why does God have four hands? Because anything desirable, undesired by every living creature, conscious creature falls into four desires. Dharma, Artha, Kama and Moksha. And in that order, anybody who neglects them, they are sure to court ruin and to experience unimaginable Dukkha. That is what is happening now. If we know how to read newspapers everywhere, so much of evil. Evil means suffering has increased and it has not fallen from the sky. It was created by the collective Karma of all of us. That is the most marvelous subject. So these Devas, they worshipped God, they understood, Oh Lord, you are our creator. In fact, we do not exist excepting you. We discussed this point, creation means manifestation. So each one of us, both living and non-living, is only a manifestation of the Bhagawan, Brahman. That is why the simplest example is that we are the creators of our entire dream world. If you make a golden instrument, that golden ornament is nothing but pure gold. Only a shape, shapeless gold has now become a definite shape, a definite name and a definite purpose. So this whole universe is only a manifestation of Bhagawan with name and form. These early created beings called Devas, they were full of Sattva Guna. Devas, Rishis, Sadhyas, etc. Then they understood that our creator is manifesting in our form. So we do not have any separate identity called me, you. Everything is God only. This is called worship. And then how did they understand? They led a life of Sathyam, Ritam and Dharma. Ritam, Sathyam and Dharma. Tani Dharmani Prathamani Asam. So if you ask, how did you have God realization? Go and ask Krishna, how did you attain Nirvikalpa Samadhi? He will tell you, this is what I did. I prayed to the Mother. I led a pure life. I told my mind, I do not want anything. Nothing is worth asking, excepting the grace of the Divine Mother. And like a restless child, I prayed to Mother with intense yearning. And truly I meant, I do not want anything excepting you. And so Mother's grace had come. I realized Her. And that is the way for anybody who wants to reach that state. That is realization of the Divine. The pathways by which great people attained. Let it be Karma Yoga, Bhakti Yoga, Raja Yoga, Jnana Yoga. They are sure to reach the same goal. It is a very scientific principle. Any scientist had devised an experiment. Thereby got a big result, great result. Anybody who follows his footsteps and does this experiment exactly in the same way, he must get the same result. If it is not got, either something is wrong with us or the scientist is wrong. Because science means, what one person had achieved can be achieved if anyone follows his footsteps. The same result. And religion or spirituality is exactly scientific in that sense. Only the laboratory is different. The instruments are different. The laboratory is this world. And instruments are our body and mind. They have to be refined. They should be made into spiritual instruments. And what is the way we will have to develop certain spiritual qualities. So three things we have to understand here. What is the goal? What is the way to manifest? And what is the exact process of manifestation? This is called Tattva, Purushartha and Hita. These are called Tani Dharmani Prathamani Asana. You be anybody, Christian, Muslim or a non-believer. But if you want, this is the only path. There is no other path. So what happened? These people through that worship of the Divine Lord, here called in Yajna. Nakam, Nakam means Brahman, attaining Brahman. And they became endowed with tremendous glory. Sachante, they attained to that heaven. Here heaven means not Indra Loka, Brahma Loka. But Brahman's Loka. Yatra Purve Sadhyasanti Devaaha. And anybody who follow their footsteps will obtain the same status. That is, they will realize God. That is the essence of what we said. So how do we know? Nakam means normally Swarga Loka. But how do you know? Vidyaranya explains. Nakam is nothing but union with Brahman. Now this 18th Rig summarizes the teaching of the entire Purusha Sukta and winds up with saying that those who worship the Lord, as earlier the Sadhyas, the Rishis and the Devas did, will also attain everlasting glory. What is everlasting glory? To know that I am Brahman. And once they realize, Brahma Veda, Brahmaiva Bhavate. So with this, the first part of the Purusha Sukta called Purva Narayana is over. So this is what we have completed. Now we are going to start. Six mantras are added later on to this Purusha Suktam. And what are the six rigs? They are also nothing but repeating the essence of them. So it should not be too difficult. Only thing is certain technical words. Because of this archaic language, we might find it difficult. But there are commentators, Vidyaranya, Sayana. There are also other commentators out there. With their help, we can understand. We don't need to bother too much about the technicality of the language, but the essence of it. That is what is very important. Now we will enter into the first of the Uttar Narayana. If you count it as a separate section, or if you think it is a continuation, it will be the 19th rig. Rig means mantra. SANSKRIT He is repeating how this creation has come into being. This universal matter known as Virat sprang from the waters. And from the watery essence of the earth, a deity presiding over the universe, himself known as Virat Purusha, sprang with all his excellence from the universal creator. So this universal creator brought into existence the first creation called Virat Purusha, which consists in the visible universe above us. And thus did all this presided over by Virat Purusha, spread on all sides at the beginning of creation. Agree? What does it mean? What is the sense we have to make out of it? Very simple actually. First there was no creation. Then who was there? Only Brahman was there. In our Chandogya Upanishad and other Upanishads, that Brahman was called Sat. Sadeva Soumya Ida Magra Asit Oh my friend, Soumya means my beloved child. Sat Eva, pure existence without any Rupa, any Nama, any Prayujana. Sat, which is also having Chit and Ananda. Sat Chit Ananda, collectively called as Sat, pure existence. And they are not three. They are three ways of looking at the same thing. It alone was there. Simple meaning, Brahman alone was there. Then what happened? There was an impulse. And why does God have an impulse? We have to understand. God doesn't have an impulse. We want to know, why did God create? So the Rishis had no option. Like small children. Where do children come from? A stork brings them from somewhere. For the children, Oh, this is how children come into our homes. That is how they understood. But as they grow, slowly, according to their capacity of understanding, No, no, children are born. They are not brought by any stork. They are born of the mother's body. How does the mother's body carry? So slowly, the father comes in. Can we understand it? Because that is the truth. So this is a simplified way of putting it. Only Brahman was there. And don't ask questions. Why did he create, first of all? When did he create? And with what instruments he created? What was the raw material from which he created? For what purpose he created? And why did he create? Okay, everything is fine. I have no problem. But I don't get what I want. That is, I can tolerate. But others get what I want, but do not get. That I cannot tolerate. So all these things, questions come into our mind. It is to satisfy our unanswerable questions. We have to posit all these things. And all the questions spring from the mind. So the Puranas, first they tell, this is how it is there. Creation has come. And then the Upanishads come and add a little bit of masala to it. And then they go on talking about that. At least Puranas are very easy to understand. Narayana was there. And he was having this whole universe in his stomach. At some point of time, there was an impulse to bring out what was unmanifest, to bring out as manifest. So he first brought out the entire universe in the form of Brahma. And then this Brahma, he was given the commission, that now you proceed. And so Puranic story goes, he created first four Manasa Putras, Sanaka, Sanandana, Sanath, Sujatha, etc. And then he asked them, Now I have become old. You see, Brahma is always old with a white beard. And now you take over. But they consulted each other and said, Our father wants us to trap into this horrible Samsara, because in Samsara, not even some Saara is available. So let us run away. So they ran away. And then Brahma's father was very much disappointed. Why did they run away? Because they understood Samsara is worthless. How could they understand? Because they were the first born. They had their minds full of Sattva Guna. Like every baby is full of Sattva Guna. Like that, these people, mentally they were pure. And so they understood. Immediately the truth flashed. They refused. Then Brahma prayed to Lord Vishnu. And then Lord Vishnu said, Now create a man and a woman at the same time. And then he created. Now the thought, Why should I create, has not arisen. On the contrary, let us have union. Let us create this world. So merrily, from that Adi Purusha, slowly it has come out. So to understand this 19th week, Brahman was there. He created what? Ishwara, Saguna Brahma. As if, not really. He became Saguna Brahma. He divided Himself into the male and the female, Purusha and Prakruti. And from Him came Hiranyagarbha. And from Hiranyagarbha came Virat Purusha. Instead of telling, those two steps have been skipped. Only the third one is there. So Brahman created Virat Purusha. Vishwakarmanaha. So from where did He create? Prithivyai Adhyaha Rasach. That is, earlier we have seen, we are all seeing also the same thing in the Aitharaya Upanishad. Raw material was Himself. And He became Himself as it was, divided into two. The subject and the object. Experiencer and the experiencer. The conscious and then the inert. This is what Bhagawan Ramanuja says. Ishwara, Chit and Achit. Achit means Jada. Jada means like a piece of stone, like a cloud of earth, etc. So first He created Brahma, conscious being. And then He gave him raw material as it were, which is called Prakruti. That raw material is consisting of three gunas, Sattva, Rajas and Tamas. And that raw material is completely inert. There is no awareness, consciousness in it. But it comes into contact with Purusha, pure consciousness. A mixture of these two. First is called Ishwara. Ishwara is the universal aspect of causality, which we experience individually in deep sleep. Then from there it became a bit grossified, called subtle body. So universal Lord of the minds, universal mind, all minds of every living creature combined, is called Hiranyagarbha. And Hiranyagarbha grossified further. Subtle body grossified into gross body. And then that universal gross body is called Virat Purusha. That means our bodies are part of the Virat Purusha. Our minds are part of the Hiranyagarbha. And our causal body, we have three bodies. Our causal body is part of the Ishwara. So Virat Purusha, Hiranyagarbha and Ishwara. All these three are called Saguna Brahma. This is the simplest way of understanding. So how did the creation take place? Through Panchabhutas. That Panchabhutas is indicated, Adhyaha, that is Jalam, Prithivi. That is, you know, they have omitted Akasha, Vayu, Agni. Only they have taken these two. But we have to include all the five. Vishvakarmanaha, Samavartata, Adhi. So first Brahman created Vishvakarmanaha. You know, there is something, a few days back we had a worshipper, Vishvakarma. Who is Vishvakarma? He who created this entire universe. So creating the action that made this whole universe and the person, the being, the conscious being who did that is called Vishvakarma. And he presides over. That means our body, our mind, our causal body, all the three. And all the gross bodies, all the subtle bodies, all the causal bodies combined together is called Virat Purusha. To simplify the understanding, I will give this. So I am a body. So you see my body. My body consists of what? Hands, legs, stomach, head. Head consists of so many. And the sense organs of knowledge, the eyes, ears. So different limbs. But all of them together is called body. There is no limb called body. All the pieces put together, combined together is called body. So there is also a personality. Every time we experience, I am my entire body. But we also experience it individually. For example, when hunger is troubling me, I remember my stomach. When I am unable to breathe while running very fast or having some breathing problems or asthma, I am particularly remembering my capacity to breathe. So if there is a pain in the leg, I am specially remembering the leg. So I am identifying myself both with the entire body as well as with the particular limb part of the body. Virat Purusha, when he is looked at universally, he is called Virat. When he is looked at individually, just as when we look at one hand or one finger or one nail, somehow something fell on the nail and we are having pain, etc. So both of these are working together. Now that means we have two types of eye. That which is always conscious of all the three bodies and that which is conscious with a particular stage of the body. Child, that is identification with a particular body. I am a young person, identification with a particular stage. But I am the same person from my birth till my death. That is called identifying with the entire lot. So what did this Vishwakarma do? He presides over, like we preside over, every part of our limb. So what did he do? He is Virat Purusha. So he, everything in this world that we see, he gave shape to everything, all the universe. So what we have to remember, apart from this creation, before creation, before the creation, that Purusha alone is there. And what is the essence of this 19th trick? That until we reach that Purusha, we cannot get out of Samsara. What is Samsara? One way of defining Samsara is identifying ourselves as exclusively. I am this particular human being, I am a male, I am of such age and etc. That is called Samsara. But if the same person, through spiritual practice, I am every child, I am every young person, I am every old person, every human being, both male and female, but do not stop there, I am non-human, I am the living, I am the non-living, what we call the entire cosmos, I am the entire cosmos. That is called really the truth. That is what we discussed in the 18th Yajna, Yajnam Ayajanta. What is Yajna? A knowledge, through knowledge, a worshipped God who is none other than pure knowledge. And then through that knowledge, they became knowledge. Not the new knowledge, just as we have knowledge of any object. But when we come to know that is a mango tree, we do not become a mango tree. We have to eat the mangoes, then only a part of that mango tree becomes us. We become the mango tree, mango tree becomes us. But there is another type of knowledge and that is I am everything. How? The dream example is a marvellous example in so many ways. So while dreaming, I think I am this particular being, but upon waking up, I created a forest, created living beings, created tigers, lions and created deer, etc. The prayed and the praying, the good people, evil people, humans, non-humans, living, non-living, forests, rivers, everything I created. That means what? I became everything. If we can understand this example, a time will come, through knowledge, I remember everything, that I am everything. That is Aham Brahmasmi. That is the meaning of this particular 19th. It is, as I said, in a way of speaking, it is again recollecting what we have studied earlier in the 18th tricks. That is what we have to understand. Now the 20th is a repetition from the earlier 18th. Vedaham etam purusham mahantam. Aditya varnam tamasah parastat. Tameva vidwan amrutahe bhavati. Nanya pantha vidyate ayanaya. So these people, what did they do? They had that knowledge. That knowledge is what? There is a Purusha and before creation He was. And He as if became the creation and when this creation attains pradaya, He again, He remains. There is nothing called non-existence. He was in an unmanifest form. Then He became manifest. Again He goes back into the unmanifest. I know that Purusha. How do I know? By becoming one with Him. Because remember, to know the whole, we have to renounce the identity with the part. I am just a small part. That is called bondage. No, I am the entire thing. And that is called true knowledge. So vedaham, vedaham etam purusham. I know, I realise, I became one with Purusha. What type of Purusha? Mahantam. Means there is nothing greater, nothing smaller than Him. That is what is called Anoraniyan Mahatomahiyan. That means there is nothing else excepting that Bhagawan. Vishnu means all pervading. All pervading means I do not exist, you do not exist, nothing else exists. There is no inside, outside. And there is no in between inside and outside. Everything is Vishnu. That is called Mahantam. And what type of Aditya Varna? That is Aditya means the Sun is endowed with brilliant light. And what is that brilliant light? That means knowledge. Light is very often compared to knowledge or knowledge is compared with light. And ignorance is compared to darkness. And that is the epithet Tamasaha Parastha. That Parastha means there is no darkness at all. Where there is Sun, there is no darkness. Where there is Gnanam, there is no Agnanam. And that is the nature of that Mahantam Purusham. That is the supreme Purusha, supreme reality called Brahman. Why are you describing? Tam evam vidvan amrutah evavate. Vidvan, one who realizes that there is nothing else excepting Brahman. Evam, in this manner. What is in this manner? That is so many people before us, Rishis, Munis, Devas, Sadhyas. So many of them had tread that path, had practiced Tapasya, spiritual disciplines, acquired spiritual qualities, became Adhikaris through Guru Parampara and they progressed in life. What is progress in spiritual life? Removing the differences. And differences are of three types. Pijatiya, Sajatiya, Swagata. Entire bondage can be described as in this way. So there is a difference. Two different types of species. That is called Vijatiya. Jati means species. Mango tree and apple tree and coconut tree, they are all completely separate. There is no relationship. That is called Vijatiya Vedaha. Then there is a Sajatiya Veda. Two mango trees side by side. This is sweeter mango. This bears only a little bit of sourness. And then there is also, it is a smaller one, the flesh is less and it eats less number of mangoes and it is tough also and lot of worms are also there. So differences are there. This is called Sajatiya Vedaha. Difference of the same species. Then last comes Swagata. Just like our body, one body, there are hands, there are legs, there are eyes, there are ears, nostrils, mouth, stomach and inside, outside. So many different parts are there. So any object you take in this world, it is a combination of Swagata. Many, many parts. Then only it will work. But when a person attains, just like Shri Ram Krishna used to illustrate, Upanishads also illustrate, you make a thousand things out of wax. The material is wax. Out of that you make a man, you make a woman, you make a dog, you make a car, you make a mountain, you make a river, make anything you like. But when an ignorant person sees, one is different from the other. A knowledgeable person says, they are all after all nothing but pure wax with different shapes, different colours, different sizes. Just like Diwali time, we melt sugar and then put it in a mould having the head of a parrot, head of an elephant, head of a horse, head of a man, etc. And what comes out is, seems to be different. And then with different colours. So the children will be quarrelling, I like the horse head, I don't like the elephant head, etc. But the adults, not supposed to quarrel, they quarrel in a different way, that is a different issue. But they know everything is sugar, as soon as we put any head into our mouth, then we only taste the sweetness of the sugar, because it is all made up of sugar only. Only the colours are different, shapes are different, sizes are different, etc. So this entire universe, imagine like that, the material is Brahman. What is Brahman? Pure consciousness. That is what he wants to say. Aditya Varnam. He is made up of pure consciousness only. And whoever knows it, in this way, what does he become? He doesn't become. Not that he was not there, and he becomes something. He did not know he was Brahman. He thought he was somebody, like a madcap, thinks I am a Napoleon, I am Prime Minister Nehru, etc. We are thinking I am male, I am female, I am small, I am a young man, I am an old man. But everything is made up of pure consciousness manifesting within us in the form of different thoughts. To say I am a male human being is a thought. To think that I am a female, that is also a thought. So everything is a thought only. But one who knows, everything is pure consciousness. Because a thought has to become conscious, be endowed with Chidabhasa, then only the thought, the knowledge comes to us, this is a tree, this is a man, etc. But when we progress further, the differences will become less and less. Ultimately what remains? Only Sat, Chit, Ananda. Pure existence, pure knowledge, and pure bliss. Amruta. That is the meaning of Amruta. That means I was thinking I was a bound creature, now I know my nature. So Purusham Mahantam Veda means what? Now I thought I was going to realise somebody, God, Narayana, Shiva, Devi. But now I know that there is no difference between that Divine and myself. I am that Divine, Aham Brahmasmi. Naturally He doesn't become Amruta, immortal. He only cognises, I was Amruta, I am Amruta, and I will be Amruta only. Just like a person sleeping on his own bed, he thinks he has gone to a far away place and some evil people have surrounded him and trying to kill him or beat him black and blue. But suddenly he gives out a cry and his own cry wakes him up and then he finds himself, Oh, by waking up, this is all my imagination. And that is how it is a cognitive change, not any other change at all, Parinama. This is called Vidvan Aham Amruta Swaroopaha Iha Janathi. He understands. And to reach this particular goal, that is the only thing, there is no other way. Na Anyapantha Vidyate Ayanaya. As I mentioned earlier, from the Shweta Shvatara Upanishad also, there are a few more lines. Shunvantu Vishwe Amrutasya Putraha Aye Dhamani Ivyani Tastu Then this one. Edaham etam Purusham Mahantam Aditya Varnam Tamasa Parastat Tameva Vidva Amruta Hi Bhauti A slight difference is there. Na Anyapantha Vidyate Ayanaya I know God who is glorious, as bright as the sun and who is the destroyer of all darkness and whoever knows him in that way is liberated here and now in this very life. There is no other way to Mukti or liberation. So this was the riff. Earlier also we have seen that one. Now the same thing is said. After realization, what do we see? Why do we require to be freed? Are we not happy? The fact is, there are two points we have to keep in mind. Our type of happiness is obtained as a result of tremendous amount of unhappiness. You have to go to school and then until you are 25 or 30, you have to study very hard. After that you might get a miserable, what is called, job. Paying, of course, some money. You may think it is very good money, etc. And then you get married and then slowly you get a little bit of pleasure. And like just something touches your tongue and you feel very happy, forgetting everything. That man who fell into the well and clinging desperately in the middle of the well, holding on to a protruding branch of a tree and he looked up, he saw this terrible, terrific tiger. He looked down, a seven-hooded serpent. And two mice were traveling and they were nibbling away at that branch. Any moment that branch will fall. What is that serpent? Death. What is that tiger? Old age. And our life is like traveling in a forest. We are all what is called travelers, journey makers. This is not our land. But that man, while falling down, he brushed a little bit of an old honeycomb and then some honey was left out and then it was dripping just very little and he stretches his tongue so that to catch that one drop and says, Ah, how sweet. Life is extremely sweet. He forgets everything. We are all like that. From birth we are rushing towards death. Ahanyahani Bhutahani Vachchanti Yamamandiram Seshaah Stavaramichchanti Imachchariyam Atahparam We have dealt with in the Eksha Prashnas. What is the most wonderful thing? We forget that death is the destination. We are rushing towards death. Every birthday is a reminder that we are closer to death, not further from death. So, this is the meaning of it and that is what we have to remember all the time. Now, this is why we have to desire Mukti. What happens? I was never bound. I am not a man. I am not a woman. I am Brahman. Pure Conscious. Sat, Chit, Ananda. Satyam, Jnanam, Anantam, Brahma. So, what happens? I enjoy my life all the time. Let us remember. Spiritual life is nothing but an attempt to get permanent bliss, more happiness and anybody who claims that I am progressing in spiritual life but the quantum and the quality of his happiness has not increased, then his claim is only an empty claim. It is not a real claim at all because the nearer we approach God, the nearer we grow in goodness, in truth, in wisdom and in bliss because God is defined as Sat, Chit and Ananda. When we are travelling towards Sat, Chit and Ananda, we grow in Sat, we grow in Chit and we grow in Ananda. The nearer we go to the sea shore, the better we feel the cooling breeze that is blowing over the ocean. The nearer we approach fire, the more we feel the heat. That is what we have to understand. So, Prajapati Charati Garbhe Antaha. That is to say, within everybody, who is moving? When we say, I am somebody, I am so and so, Swami Dayatmananda. Who is this Dayatmananda? I. And who is that I? There is no Swami Dayatmananda. It is only Bhagawan. It is only Brahman. Because of this particular body and mind and to identify that body and mind and to separate, I want to see Swami Dayatmananda. Then you will have to exclude Swami Paramananda. Some Swami in America, he named himself Turiyatitananda. Turiya is Brahman. And who are you? Turiyatita, Ananda. Anyway, blessed be he, if he is going to get something else, let us remain Turiyas. We are quite happy with that. We don't need to go beyond Turiya because there is no beyond Turiya. So, where is he? He is called here Prajapati. Where is he? Garbhe Antaha Garbhe. Within every being, soul is potentially divine. But after realization, his potentiality will not remain potentiality. A person will become absolutely manifest. He knows Aham Brahmasmi. Ajaya Manaha Bahuda Vijayate Ajaya Manaha. What is Brahman? Ajo Nitya Shashvatoyam Purano Nahanyate Anyamane Sharire Bhagavan Krishna in the second chapter of the Bhagavad Gita graphically is describing we are all Atmans. And what do you mean by Atman? We are not the body. We are not the mind. Body has a birth date. Body has a changing growth date. Body has a death date. But that which is not born cannot have any of the other dates. Dateless, timeless. That is why Parameshwara is known as Mahakala. There are so many temples dedicated to Lord Shiva. He is called Mahakala. And whenever you go to any Kali temple, so beneath the feet of Mother Kali, we find this Mahakala. It is a symbolism. We forget often. What is the symbolism? Kali is time deified. Time deified. Past, present and future. Birth, growth and death. This is called time. That is why she has got four hands. One hand represents Srishti. Another hand represents Stithi. And the other hands represent Laya. So the right hand is called Vara and Abhayastha. Earlier I mentioned Narayana is called Varadaraja. It is a beautiful temple. This is one of the temples where the God is upstairs. You have to climb several floors. Then only you can have the darshan of the Divine Lord. And it is all made up of no maintenance at all. All made up of huge bits of stone. And Ramanuja and Vaishnavas are extraordinarily fond of this Varadaraja. Varada means what? One who grants boons for us. How many boons? He has got four hands. And with four hands, he will be granting four boons. I explained earlier. Exactly same idea to Mother Kali also. Kali means Kala. Srishti, Stithi and Laya. So when we are in danger, Abhayahastha. Do not fear. I will save you. You will live. Only she will not tell you frankly. You will live only for a short time. Short time. We think that we can live 100 years. What is 100 years? Brahma's 100 years is Brahma's 100 years. Human being's 100 years is human being's 100 years. There is a funny story. A poor man once approached one of Ramakrishna Mission Swamis. And I want to become rich, Sir. What is the quickest way? Swami said the quickest way is you go to Brahma and ask him to give you one paisa in his calculation. So this what is called non-intelligent person went to Brahma. Brahma asked him what do you want my good man? And he said in your calculation you give me one paisa. Because in Brahma's calculation one paisa will be equivalent to what is called countless billions. If all the galaxies are filled with what that one paisa it will not hold. That is called Brahma's calculation. Brahma said very good. I am going to give you. Wait a second. He is still waiting. Because Brahma's one second is also like Brahma's one paisa. It will be huge. Very interesting question you know. A mosquito lives only for a few weeks. There are some what is called creatures. They live only for a few hours. Many of our cells live only for a few hours. But what is interesting is that when we are living our life we are counting in a human way. And ours is 100 years. But don't say that when I go to Brahma Loka I will live for many Yugas. No. According to Brahma's experience Brahma's time also will be over. So 1000 Yugas of Brahma just one night. You go to sleep. How many hours are you sleeping? Are you aware how many hours are you sleeping? Even 7-8 hours you don't calculate it. Only upon waking up you calculate. While sleeping you do not. So a mosquito lives 100 years. According to its way of understanding only we say it lives only for a few weeks, for a few days, for a few weeks. Human beings also live like that. And Brahma also like that. Anybody is like that only. The point is that is why Einstein had said time is relative. Absolute truth, Vedantic truth. What do we mean? Supposing you are sitting on a very very hot burning pan. How time passes? Just imagine. And you are eating first class sweet. You are terribly hungry. And when you are a baby your mother is hugging you, kissing you. How time passes for you? Very very, that's why holidays somehow magically, just yesterday I came and today holiday is over. That is why every day you go to work in the office. Every day, 7 days you know, they are called weekdays. 5 days you work hard and systematically you become weekend. And when Saturday, Sunday comes they are called weekends. You take 2 days to recover from all the 5 days of work. And then your terrible Saturday, Sunday. How quickly they pass. The same wretched clock which is passing so slowly in the office is passing so fast. This is a trick of the human mind. Now what are we talking about? That birthless Brahman seems to have been born. Seems to be living. Seems to be expanding, giving birth, living and dying again and again etc. But no. We have to remember from the scriptures He is unborn. Tasya. And who can know Him that? Yoni means that original from whom we have all come, the whole universe has come. That only a wise person knows about it. And everybody desires to go to that state of God realization like our earlier Rishis have gone. This third or the rig is full of meaning we will discuss about it in our next class. Om Jananim Sharadaam Deivim Ramakrishnam Jagadgurum Aadha Padme Tayo Sarithwa Pranamaami Mohan Mohoh May Sai Ramakrishna, Holy Mother and Swami Vikanta bless us all with Bhakti. Ramakrishna