Purusha Suktam Lecture 20 on 05-October-2023

Summary

In our previous discussion, we were talking about the 21st mantra of the Purusha Suktam, which discusses why a person should purely desire God or God realization, known as Mukti. We are all Brahman, the one absolute reality, which is known by different names like Virat Purusha, Prajapati, Hiranyagarbha, Ishwara, Saguna Brahman and Brahman. The word Purusha in this hymn refers to Brahman, and it means "He who is spreading everywhere", or the one absolute existence.

Sri Ramakrishna gave a beautiful explanation about the difference between Nirguna Brahman and Saguna Brahman. We actually do not know or experience either, it is just our speculation and ideas about them. Those who have truly become Brahman will know the actual truth. When we think of creation, sustenance and dissolution, that active aspect is called Shakti or Saguna Brahman. But Nirguna Brahman refers to the absolute reality beyond the mind and thinking. In deep sleep, when the mind is inactive, these differences dissolve. The differences between Advaita and Vishishtadvaita philosophies are quarrels from speculation, not direct experience.

Here, Prajapati means the creator or lord of creatures, which can refer to either Nirguna or Saguna Brahman. A key perspective is that Brahman does not actually create, rather He becomes everything. As the Upanishads say, He enters every living being as the inner Self. Shankaracharya gave a brilliant explanation that Brahman Himself manifests as the entire world through this act of "entering". Though Advaita philosophy has its limits, this perspective is very insightful.

The purified souls, called Dheerahas, realize Brahman as the material cause behind all manifestation. They seek to become one with their creator. The Rishis of old also attained this direct realization of oneness with Brahman. According to the Puranas, after the initial creation, God becomes the Rishis like Marichi and continues the evolutionary manifestation through them. There are two types of realized souls - those who silently attain mukti and those who also try to share their knowledge to uplift others. True masters like Sri Ramakrishna were of the latter kind. Each soul has the potential for this state, but very few bodies and minds are ready instruments for complete God realization.

In the 22nd mantra, salutations are offered to Brahman who existed before creation and who shines as the essence of all beings. Though the first manifestation was the Devas, the sentient powers of nature, Brahman is the source of their light or consciousness. The word Deva also refers to the senses, which reveal knowledge and awareness. Brahman dwells within all creatures, sustaining them through the power of consciousness. He guides the inner faculties to perceive what is helpful or harmful. For the enlightened, He is the inner guru leading to truth. Even the gods submit to this wisdom; demons who disobey it invite their own destruction. We must also let go of the ego and surrender completely to Brahman's guidance to attain moksha.

This principle was exhibited in the story of Bali, who recognized God in the dwarf Vamana and offered his entire kingdom. His guru, Shukracharya, advised against this saying it was a trick. But Bali saw it as an opportunity to surrender his body, mind and identity to dissolve in God. Such willing renunciation and submission to the divine will is the meaning of his name. We too must offer the three steps - admitting ignorance, knowing God is all-wise and fully surrendering to Him. Then He will surely bestow liberation.

The mantra says Brahman manifests as all beings, enters them as awareness and guides them from within as the supreme Guru. We pray through Gayatri mantra for that inner light to awaken and lead us. The Gita story also shows that given the choice between bhakti and power, the wise choose pure devotion, knowing it will bring God's grace and victory. Though creation appears real, it is an appearance of the one Brahman projected through Maya. By taking refuge in that eternal absolute reality, we can transcend the limitations of ego and attain mukti. May the lives of masters like Ramakrishna inspire us on this journey.

Detailed Transcript

In our last class, we were discussing the third mantra if we count from the Uttara Narayana. If we count it as part of the whole series, then it's the 21st mantra; otherwise, it's the third mantra. But nowadays, this Uttara Narayana has been accepted as part of the Purusha Suktam. So, this is only academic information, but in practice, everybody chants all these 24 mantras. So, we are discussing Rig Veda 21. What does it mean? Why should a person purely desire God or God Realization? Another word for that is Mukti. Why? Because it is really that we are all Brahman. Virat Purusha, Prajapati, Hiranyagarbha, Ishwara, Saguna Brahma, Brahman. These are all Purusha in this particular Purusha Suktam. Purusha Suktam is a praise, a hymn for Brahman. Purusha means Brahman. The etymological meaning of Purusha is "He who is spreading everywhere," meaning "He who alone is." That is the meaning of Purusha. He is also, it is the secondary meaning of it is "Puraha." Puraha means every human body and mind is like a house, and Bhagawan is like the house owner. "Navadvare Pure Dehi Naiva Kurvan Na Karayan."

So, in our last class, we have already discussed some important points. But we will briefly recollect before finding out the other meanings. "Prajapati Charati Garbhe Antah Ajaya Mano Bahudha Vijayate. Tasya Dheeraha Parijananti Yonim Marichainam Padam Ikshanti Vedasaha."

Here, Prajapati means a creator. Creator means Saguna Brahma or we can also take it as the Nirguna Brahma. But what is the difference? Nirguna Brahma doesn't do anything. Ramakrishna had given a beautiful explanation of this. What is the difference between Nirguna Brahma and Saguna Brahma? Remember, this definition is not applicable because we don't know. We know neither Saguna Brahma nor Nirguna Brahma. It is all thoughts in our mind, our ideas about Saguna Brahma and Nirguna Brahma. And then, forgetting this fact that it is our speculation, we go on quarreling. The quarrel between Advaitins and Advaitins, purely ignoring this fact. Only he who has become Brahman knows the real truth. But Ramakrishna is there to resolve all conflicts. What does he say? He says, when you think of creation, sustenance, and recycling, I call him Shakti, Saguna Brahma. But when I think of without activity, what does that mean? Without activity means not the activity of the Brahman, but the no activity of the mind. And a mind without activity is no mind, Amanaha. What Gaudapada calls Amaneebhava. And when my mind is not functioning, a simple small example is Sushupti, then thinking doesn't arise. Then there is no thinking. Then whether God is Saguna, Nirguna, with Guna, without Guna, with auspicious gunas, or without auspicious gunas. That problem itself becomes resolved. No thinking.

So a person who realizes "I am Brahman," even that is an expression in the mind. Then, for such a person, that state or our indication is called Nirguna. But when we see the world, we cannot help thinking of the birth or the beginning, sustenance, and the end, or the non-manifestation, manifestation, and again non-manifestation. We cannot help. So this quarrel is totally unnecessary. Here Prajapati means a lord of creatures. That means creator. That means you can call him Saguna Brahma, Nirguna Brahma, Shruti, whatever you want. But here is a beautiful expression. He is not creating. He himself has become everything. Antah Garbhe Charati. What does it mean? So Sakala Praninam, Sarva Jeevanam, Antah Pravishyam, Antah Garbhe Antah Charati. This is called Pravesha Bhashya. In my last class, I mentioned Shankaracharya gives a very brilliant commentary on it. Though we may not agree with a few points of Shankaracharya, such as Manamargam is the only path for God Realization. But his explanation, it is what I call inescapable. Without that, we can never understand anything. So that Brahman himself has created. Himself is moving everywhere. A question of entering. There is a Garbha. Garbha here means every creature. It is not Sthri Garbha. It is not a woman's womb. But it is within everybody. Within every body-mind complex. Not only body-mind complex. Even in those which we call them inner. Those who do not have awareness, consciousness, stones, etc. Even they are also Devatas only for us. That is the beauty of Upasana. According to Hinduism, the whole universe, including living as well as non-living, or what is inner, is nothing but made up of Pancha Devatas. And all Pancha Devatas are living Gods or God himself, Atman himself. Atmana Aakasha Sambhutaha, Aakasha Vayu, Vayu Ragni, Agne Raapaha, Adhya Prithivi, Prithivyai Oshadaiyaha, Oshadi Bhiyo Annam, Annath Rasam, and from Rasam all the beings are being born, being sustained, and go back into that essence. So this is the understanding we have. God himself is manifesting, that is the correct word, just as we manifest ourselves in the dream state. And that is being explained, Ajaya Mano Bahudha Vijayate. Ajaya Mano means the worthless self, but worthless self means non-manifesting self. With some word like that, like non-manifestation, we cannot argue, is it one, is it many, Ekaha, Nityaha, Ajaha, Anadihi. Unmanifest means that which doesn't come under the purview of our intellect, of our mind, and to speculate whether it is one or many, that is impossible. Very interesting topic. In the Brihadaranyaka Upanishad, there is something called Muni Kanda or Agni Valkya Kanda, and there Agni Valkya had to confront nearly nine Brahmanas, including a lady called Gargi, and the last one was called Shakaliya. And then the Shakaliya puts a lot of questions, and he thought he knows more than Agni Valkya. Agni Valkya not only answers everything, and then at the end, he says that, "Oh, Shakaliya, you are asking about things which you never understand, you don't have the brains. In other words, you are an idiot. And so, anybody who is so egotistic, I know, without knowing, that your head will fall. And immediately, that fellow's head is fallen. Now, let us not take it literally, that means, you don't have any head. That means, whatever I am going to talk, you will not understand. Further, when Shakaliya had no more questions to ask, because even to ask questions, one requires a lot of head, a lot of brain, the right type of questions. So, when Shakaliya stopped, and he was scratching his head, then Agni Valkya himself says, "Now, I will ask you some questions, try to answer." And this is where he asks, "What is the Parabrahman?" Not in these words, I am only summarizing them. He asked, "What is the Parabrahman?" And of course, Shakaliya never knew about it, and none of them knew, excepting Gargi understood a little bit. How do we know? Because Gargi, having been completely satisfactorily answered by Agni Valkya, she turns to the other Brahmanas and said, "On behalf of all of you, I have asked the question, and there is none of you who can defeat." So, she declares wisely that, "I am the wisest of you, because on behalf of you, I have asked all the questions, and he had defeated me, as it were, by proving that he knows better than me, and none of you are not equal to me. How do you know is the question? Because you could not put a question like me. In fact, she says two questions. If anybody cannot put questions like somebody, that means their knowledge is far inferior to that person's knowledge. So she says, "You don't need to ask. You don't need to waste your breath and waste my time, Agni Valkya's time, your time. Let him take away all the cows. None of you can defeat." But this fellow Shakaliya, he was the last person. He doesn't listen, because if he was not having a head, he would not have asked the questions if he had any intelligence. But he thought he understood. Then Agni Valkya, having answered, which how much he understood, God alone knows. Then Agni Valkya puts a question for which Shakaliya had no answer. And since you asked, this is called Ati Prashna, asking for the sake of argument without understanding. Your head will fall. That means beyond your head, or sometimes, while trying to think about it, you must have got heated, and that heated, whatever little brain was there, must have melted away. Anyway, so there is something called Pravesha Shruti, and that is what says, "Really, there is no creation at all." The whole burden of this Mandukya Karika, especially in the third chapter, and then brought out logically in the fourth chapter, called Alatha Shanti Prakaranam. The whole burden is Ajati Vada. That is, Brahman cannot become creation. That idea has been taken or these are all interchangeable, whether Purusha Supta got it from Mandukya, or Mandukya got it from here. We don't know. The ultimate truth is exactly the same, cannot be different. Ajaya Mano Bahuda Vijayate. Ajaya Manaha. One who can never be born is called Ajati Vada. Bahuda Vijayate. He is appearing as this infinite type of the world, cosmos that we are experiencing. But let us not mistake, because this manifestation, just like our dream, that is the multiplicity, is called Samsara, because it creates three types of bondages. Time-wise limitation, space-wise limitation, and object-wise limitation. Any limitation is a bondage. So that is why we are dissatisfied. Whatever we get, for the moment it may be satisfying. Later on, it won't be satisfying. But there are some people who woke up or they have reached the culmination of their evolutionary progress, and they understood the solution to this problem of limitation can be got only by getting out of these limitations. That means getting out of the mind. Remember the body, where three types of bodies are there. That is the gross body, subtle body, causal body. And when we get out of these three bodies, what remains is the ultimate truth. And there are some people, and all of us, each soul is potentially divine. And so, Tasyadheeraha Parijananti Yonim. Yonim means the causeless cause, that cause which appears to have become manifesting in as so many effects appearing only. That is called Vivartavada. Parijananti. They went, "Oh, what did they know?" Dheeraha Parijananti. They became knowledgeable. They realized. What did they realize? Whom did they realize? Tasyadheeraha. That means this entire universe is Yonim. That is who is appearing as this entire manifesting world, and they found out it is none other than Atman, none other than Brahman. And that understanding, that realization entitles them to be called Dheeraha. Dheeraha means those who understood rightly. Realized souls are called Dheeraha. And then what happens? Marichinam padam ichchanti vedasaha. So, very beautiful explanation. Vedasaha means creator. Who is the creator? Brahman. Really, is he the creator? No. He only appears to be the creator. Really, he cannot create. Creation means change. Creation means dependence. Creation means limitation. So, Brahman can never fall into the category of limitation. So, that creator from the viewpoint of the created, only he is the creator. When there is no mind, then there is no creation. There is no creator. And all these beautiful philosophical ideas have been put in logical formats as realism, as idealism, etc. In simple words, Advaitam as Vishishtadvaitam as Advaitam. But there are some people they realize. Say, for our example, Ramana Maharshi, Ramakrishna, Swami Vivekananda, a direct disciple of Ramakrishna, etc. These are called Dheeraha. What do they do? So, we want to achieve complete identity, oneness with his creator. That is called padam ichchanti vedasaha padam ichchanti. They desire to become one with Brahman. The whole Purusha Suktam is, "Please grant us oneness, unity or mukti with you." And who are they? Marichi Naam. That is to say, there were Rishis, exalted type of people. In that respect, the commentators give us a very beautiful word. So what does it mean? That means, you see, what is this Marichi Naam? That means, Marichi, etc. Now, there is a Puranic account creation given in the Manusmruti. At first, there was nothing but darkness, and the self-existent Lord then manifested himself and dispelled the darkness. He first created the waters and placed a seed in them, which developed into a golden egg called Hiranyagarbha. From this egg, the Lord himself came out as Brahma, a progenitor of all worlds. He then divided the egg into two parts and with them created heaven and earth. He then created Marichi and other Prajapatis, his mind-borne sons, who completed the work of creation. This is the Puranic account of who are the Marichi, etc. So what happened? That after creation, Bhagawan himself has become the Marichis, and in the form of the Marichis, that is Brahma's manasa putras, he continued this further evolution, manifestation as Nama, Rupa, Karma, etc. This is called Shruti, and then he himself started sporting with himself, as we start sporting with ourselves in our dreams. So there are two types of realized souls, about which I briefly talked in my last class. What are they? Some people achieve mukti, and Shri Ram Krishna gives a beautiful analogy. There are some people, and secretly, they eat very sweet mangoes, and then pipe their mouths completely, so that others will not come to know. But other people are there. "Aha, such a sweet mango, perhaps others never tasted it. Let me share with them." And he also created a beautiful parable. Four friends once were walking, and then suddenly, they came across an enclosure. Sounds of joy, music were coming from within. They did not know what it was, and then they tried to find out. They wanted to find out. One after the other, they climbed, promising to look into and inform, and they were so much overcome, what was happening inside. They just jumped. What is that enclosure? It is beyond Maya. And what is inside that? Brahman. So what did they say? They attained oneness with Brahman. And then what did they do? They never wanted to come. One after the other, three people did, promising to come back and inform, but never did. The fourth man, beautiful Shri Ram Krishna was a very creative type of writer or storyteller. He went up, he looked into, and 99% of his mind wanted to jump in, but he remembered, "I promised. Other people do not know. And it is entrance fee." There is no entrance fee at all. So let me inform other people, and they are coming to this enclosure with the entrance fee, that's all. So everywhere there are so many free shows, but one has to take the trouble to reach that place. So this fourth person came down. Who is that fourth person? Rishwara Kotis, like Shri Ram Krishna, like Swami Vivekananda, like Acharya Shankaracharya, Ramanujacharya, Madhvacharya. How do we know? Shankaracharya, his very preaching is to divert people's attention. There is something called a Vastu. There is only one Vastu, and that is Brahman, that is God. How do we know about Ramanujacharya? There was an incident. We all know it if you have been hearing my talks. He was initiated into Astakshari Mantra, Om Namo Narayanaya. And then he decided, he was instructed by his Guru. It is a secret name. You should never reveal it to anybody. And Ramanuja asked, "What happens if I reveal it? You will go to hell, but the other person will go to Vaikuntha." Vaikuntha means Mukti, according to Vaishnavas. And immediately he came out from his Guru's presence, ran to the temple tower and called everybody. He must be having a very powerful voice, and he said, "You utter this mantra, you will all go to Vaikuntha." Because he had tremendous faith in Guru's words. See, we have to meditate upon these talks. If Ramanuja did not believe, what will he do? By hearing this name, people do not have faith. So if he doubted his Guru, definitely he would not go to Vaikuntha, and others also will not go. But he had complete faith in Guru's words. That is called Shraddha. Guru Shastra Vaakyeshu Sathya Buddhi Avadharana. And then he went and then proclaimed the mantra, and his Guru became angry, because he was a narrow-minded person, or his Buddhi did not expand so much for the sake of the other people. Chupi chupi chupi chupi means secretly, secretly. No. So Shri Ramakrishna's folded Hriday, "I will dance among a thousand naked women. What is that to you?" That means, "I don't want to hide my teachings." These are joyous proclamations. And that is why the title of Shri Ramakrishna's teaching, "Conversations," is called Gospel. According to English version, Gospel means Bible. And what is the meaning of Gospel? Good news. Good news about what? About the kingdom of heaven. Anybody who follows Jesus Christ, imitates his life, his teachings, he is sure to reach the kingdom of heaven. And that is the Shraddha. That is what Ramanuja Acharya. Every Acharya, he has a tremendous faith. His philosophy may be, we may not agree, but for millions of people, every Acharya has got millions of followers. So we don't quarrel about their views about philosophy, called philosophy. No. But the sadhana is exactly the same.

You have to get out of limitation, and what makes limitation is called egotism. That egotism has to be transcended, and then only one gets mukti. Freedom from egotism is called mukti. There, nobody differs. Everybody, every religion talks about the same thing or God's will. Inshallah or Sharanagati or God's will, Father's will. Everything is exactly the same. So that is what is being said here. Now there are the second type of people. They are called Bodhisattvas. We don't call them in Hinduism, Bodhisattva. We call them Avataras, Ishwarakotis, Acharyas, those who wish to share their knowledge with everybody else. So because they know that there is nobody who is not God. Everybody, each soul is potentially divine. That is why, say Swami Vivekananda had taken so much trouble, and he suffered so much, so many insults. Even his life was also at stake. But he wanted to share his knowledge with everybody and so he was daring to face all these troubles, etc. So this is what we are talking about. And a few people will be like the second type of people called Bodhisattvas. In fact, all of us will become Bodhisattvas only. We may appear to be selfish because now we are selfish. But once we approach nearer to God, selfishness just disappears like darkness disappears when we are nearer to light. So when we approach God and like a powerful magnet, He simply draws us helplessly. We have to become one with Him. At that stage, we will have not our initial individual time-space bound mind but God's mind. And God's mind says everybody is a God. So helplessly we become. But what happens is every instrument, that is every body, every mind is not fitted to take in this what is called motor race, auto race. Only a few bodies, formula, parts only are prepared, are ready, are fit. So there will be a few people, by God's will, their bodies and minds are used by God Himself. They are called Jivanmukthas. So we also might become Jivanmukthas if God thinks our bodies and minds are prepared for that. Now you must have heard about one of the disciples of Sri Ramakrishna called Swami Sivananda, Mahapurush Maharaj. He was not considered as an Ishwara Koti. Sri Ramakrishna never mentioned his name. Only six, five monks and then one householder called Poornachandra Ghosh. Sri Ramakrishna said these are my Ishwara Kotis. But later on Swami Sivananda said I prayed earnestly to Sri Ramakrishna. I also want to become. Whenever you come, he also would like to come. He became like this Bodhisattva. And Sri Ramakrishna had accepted him. Why? I have my own doubts about it. But I am sharing it with you. You should not share it with anybody. Because Sri Ramakrishna asked Swami Vivekananda. He is a chief hope disciple. So you will have to teach. He said I will not teach. You will have to go to the West. I will not go to the Western countries. He doubted also. But he was forcefully taken. And he learnt his lesson. Next time when Sri Ramakrishna goes to Saptarsha Loka and then embraces and you should come. He would say you find out some other Rishi. Because I am not fit to come with you. So Sri Ramakrishna, a very wise person you know, he thought at least now I have one spare instrument, battery. So if this fellow does not want to come then Mahapurush Maharaj will come. So it is a rare phenomena. We everybody want to become a Bodhisattva. But everybody and mind may not be fit for it. So they will attain Videha Mukti. But only a few people's body and mind will be chosen to practice Jeevan Mukti. These are some of the thoughts I wanted to share with you from the last class. Now we will move on to the 22nd or the 4th mantra. Yo Devebhyah Atapati Yo Deva Naam Purohithah Purvo Yo Devebhyo Jataha Namo Richaya Brahmaye. Again, very meaningful, even beautiful Sanskrit mantra. What does it mean? Salutation to that resplendent Supreme Lord who shines everywhere on account of the Devas, who became the priest of the Devas, and who was born before the Devas. So there are four important points here. Yo Devebhyah Atapati. But I will first come in this way. Yo Devebhyah Purvaha Jataha. The Yo means that Brahman. Purvaha, before the creation, before the act of creation itself, before the creation of the world itself. Devebhyah, who were the first creation? Devatas. Remember? Rishis, Devas, and Sadhyas in this Purusha Suktam. So Devebhyah Jataha. So he was born. Born means not born. Otherwise, the doubt will come that was he the first person who was born? Then who created him? So he must have come from some other cause? No. Jataha means he who was before the creation, who alone was. And this idea, this particular idea that only Brahman existed. In so many Upanishads, it has been mentioned. So before anything else, only Sat was there before creation. Sadeva, Saumya, Idam, Agra. Means Agre, Asid. Even though Upanishad tells us. But there is in the Veda itself a beautiful Suktam like Purusha Suktam, Sri Suktam, Narayana Suktam, etc. There is a Suktam called Nasadiya Suktam. Na Asadiya Suktam. That is as if there was a pure darkness, darkness enveloped by darkness. That is why a very apt name. Swami Vivekananda was very fond of it. Suktam is there. That means what? We cannot even think about it. What was before? Because thinking itself is the greatest barrier. We can know, we can become one, but we cannot think. That is why they said Namo Namo Prabhu Vakyamana Atithaha. So that idea, same idea is coming here. Yo, Devebhyaha Poorvaha Jata. He who was alone was before even the creation of the Devas. After the Devas were created, the first creation was Devas, and then He commanded them in this very Purusha Suktam we have seen, if you still remember. And then now you perform Yagna. I would be the Yagna Prasho, and from me, that means I will manifest myself as this entire world. That is the idea. This is the first idea. And then the second idea is Namo Richaya Brahmaaya. Richa means the splendor, tremendous splendor. Salutations to that being, Brahma, that is, who is the alone existing being who is shining. Rich means to shine. The word Richi, we know. That is very enjoyable. That means who was in the form of Sat, Chit, and Ananda. Brahmaaya, salutations to that resplendent Supreme Lord. Brahmaaya, Supreme Lord. Richaya, resplendent. What is that resplendent? Chit, Chaitanya, Prakasha Rupena. This is what He is telling that He created the Devas. That is what is mentioned as we discussed it even before the creation of the Devas. What is the meaning of Deva? The word Deva comes from the root Deu. Deu means to shine. Shining means what? They are manifestations of consciousness. So as if they were manifested. As if like the sparks from the fire. As if like the rays of the sun. The sun is different, and the rays are different. The sun is who is giving the light. When we are able to experience that light and understand it as light, that is called Kirana. Kirana means grace, and we become enlightened as it were. So salutations to that Brahman who is manifesting as this world. Both at the same time, He is indescribable, unmanifest reality, and He is also experienced in the form of subject, object, reality. And we experience through only one faculty, that is called awareness, that is called consciousness. But in our normal day-to-day language, simply it is called knowledge. That is why you see a tree, the knowledge is there. That is a tree is in the form of what is called Chitta Vrutti or called knowledge. Everything is a knowledge. I see it knowledge. I hear it knowledge, etc. And I like it knowledge. I don't like it knowledge. And this is pleasant is knowledge. This is not pleasant is knowledge. I want it again is knowledge. I don't want it again is knowledge. Everything is nothing but knowledge. Salutations to that manifestation of knowledge to which knowledge is the very embodiment, which is called Brahman. And then says, then what happens after creation? He himself is endowing with everybody. Yo Devebhyah Aatapati. Again, the same meaning. Tapati. Tapa means to shine. Tapa means to produce heat. So we say one of the epithets of the Sun, S-U-N, Sun is called Tapanaha. He who burns. He who creates heat. He is called Tapanaha. And interestingly, say about the Moon. Moon also burns. But Moon doesn't burn the body. Moon burns the mind. That is why Chanda Re Chanda. Do not heat burn me out. Already I am suffering. That means do not make me suffer from the separation from my beloved. This is the Moon burns in one way, and the Sun burns in another way. So Devebhyah. Devebhyah means all the Devas. Only Devas? No. Not only Devas. The Devas called Adhishtatra Devatas. They became the entire world. They divided themselves as subject, object, and the instruments which unite subject with object, object with subject. It is called Adhyatmika, Adhibhautika, and Adhidaivika. And who is manifesting? Only that Brahman. That Prachaya. Prachaha, Brahmaaha. He is only manifesting this in the form of the Devas. Not only that. The word Deva is also synonymously used with our Indriya, sense organs. The eyes, the ears, the nostrils, the tongue, and the skin. Because what we get through these five sense organs are sense organs of knowledge, senses of knowledge, is knowledge. That knowledge is called shining. So He who gives that awareness, knowledge, chit to everybody, to the entire universe, is that Brahman. Not only that. Yo Devanam Purohitaha. He who has become the main priest for all the Devas. That we can also again interpret it as we interpreted the first half of the line, first line. Just now. So what does it mean Devanam? It means for all the Devas, Adhishtatra Devatas, presiding Devas, He guides them. Do this, do this. That means He controls them and He guides them. That is the first meaning. What is the second meaning? In fact, He only guides. Oh, I, there seems to be something nice, look at it. Oh, I, see something dangerous is there, look at it. So one for escaping from danger, another for enjoying something. Whatever we do, only two positive, two experiences resulting in two judgmental values, Sukha and Dukha. And how do we do this function? Because God is guiding us in the form of knowledge. This is desirable, this is not desirable. And then, according to Puranic view, Purohita means the person who leads us, the leader. That means the buddhi, the understanding capacity. So in pujas, etc., we give a Purohita. You come and do puja. Why? Because we don't know how to do puja. Purohita is specialized in it. So He leads us. And then along with them sometimes, along with Him, we can also chant. For example, after finishing puja, Jai Sri Guru Maharaj Ji ki Jai. And we also join. And every day in the Shri Ramakrishna Ashramas, in devotees' houses, Khandana, Komarimritam, Sarvamangala and Prakrutim Paramam, somebody leads. So we all follow. That leader is called Purohita. He who moves in the front and shows us that you follow me, I will take you to the best happiness, to the best place, means best experience or how to bring out your own happiness, etc. He is called a Purohita. But Puranic Kali, the gods have their own Guru. Guru is called Purohita. He who knows everything is a Purohita. So who is that? Brihaspati. Briha means what? He knows everything. Pati means master of everything. So since he is a master, for any problem that arises, even gods have problems, you know. So they have got jealousy, they have got desires and they have got various other problems. That means what? Every created being has a problem. Creation means problem. So if there is a problem, there must be a solution and that he who gives us the solution, only problem is that we don't want to follow that real solution. We think we know better and we land into more problems. We multiply our problems by following the wrong guidance which is often our own mind. So Brihaspati, even for the what is called Asuras, demons, they also have got one. He was called Sukracharya. Look, as an example I am telling you how one can lead. Naturally these demons are evil people and evil people will have more evil guidance. How do we know?

This story of Bali Chakravarti tells us a very significant story. Bali Chakravarti was the grandson of Prahlada, who was one of the greatest devotees of Bhagwan Narayana. Naturally, he, who is born into such a family, cannot help but be a great bhakta. So, Bali Chakravarti was a great bhakta, but he was a bhakta of Shiva, just like Prahlada's father was a great bhakta, whose bhakta was Shiva's bhakta. Here, Ravanasura was a great bhakta of Shiva, and here also Prahlada was a bhakta of Narayana, and Bali Chakravarti was a great devotee of Lord Shiva. Who tells us? Purana tells us.

Now, what happened is very interesting. God had come to bestow his grace. God never comes to suppress, oppress, create trouble, and throw somebody into the pathala, naraka. According to Puranic lore, Puranic stories have to be interpreted. Can God really throw a person down? Impossible because he is everywhere. Even if we go to pathala, there also God alone is there. In fact, if we go to pathala, we are more likely quickly to realize God than if we go to Brahma Loka. We don't feel like coming out of it.

So, God has come to bestow his greatest grace upon Bali Chakravarti, and he comes in the form of a dwarf. It's a very symbolic story. What is a dwarf? If we go to beg somebody, we become a dwarf, and the giver becomes taller. That is the idea. Even God, if he is asking for something, then he will become smaller, and he is prepared to become smaller. He comes to Bali Chakravarti, saying, "Just give me three feet of land."

Now, why am I telling this story? Because of how the gurus misguide. So, he came, and then Bali Chakravarti knew it, and the guru Shukracharya was the first fellow. "Oh, this trickster called Vishnu had come in the form of this ugly-looking dwarf Brahmachari, and whenever Vishnu comes, trouble is going to be brewing, definitely." Whenever Narada visits any place, and then everybody gets frightened. "What disaster is going to happen?" Narada is known to be the forerunner, what is called the informer of disaster. So, this Shukracharya is telling this fellow Vishnu has come, don't give anything. This is called misleading. That is the point we wanted to tell. That is why he became the guru of Asuras, demons only.

But then, what was Bali's? "Aho bhagyam, what a great good fortune. Everybody goes to God to beg, but here God himself is coming to me to beg. I will not lose this opportunity." So immediately, whatever you want, I will give. "I just want three feet, and what are the three feet?" Symbolically interpreted, that you donate to me three, and where do you dwell, my dear sir? You dwell in the gross body, you dwell in the subtle body, and you dwell in the causal body. This is called Jeevatma. "But you are my greatest devotee. I want you to dwell in me. I want to give you Mukti." And then this symbolism, Bali Chakravarti. Bali means what? "I am going to sacrifice my identity with body, mind, and my causal body. And if these three are not there, what remains? Paramatma alone remains."

This understanding and willingly surrendering oneself to God are called Bali. Bali means Karnagathi, in other words. And that is what his guru advised. "Don't give him anything." That means, keep your ego. What type of advice was that? But Bali Chakravarti immediately says, "I offer everything. There is nothing. If I offer myself, everything I possess belongs to the person to whom I am offering. This is called Bali. That is why a very apt name, Bali Chakravarti. He was the emperor of self-sacrifice, Karnagathi. And we also have to become Bali Chakravartis when we want Moksha. Simply telling through the mouth that I want Mukti is not going to happen. We are not able to give up anything."

So what are we discussing? Yodhevanam Urohitaha, and he who is guiding, and God always guides as Antaryami. But are we ready to listen to him? Like Bali Chakravarti, there are three steps. What are those three steps? First, "I am an ignoramus. I don't know anything." Second step, "There is somebody who knows everything." That is the second step. "Who knows? Only God knows everything. I don't know anything." Third step, "I completely, I sacrifice. I surrender myself to God, and God is going to do whatever he wants to do." These are the three steps. Only when we take these three steps, God will give us command and give us Mukti. There is no doubt about it.

So, this 22nd rick is telling, "He who makes, creates all the Devatas, he who creates every Jeeva, he who creates the living and non-living, and he who makes them manifest." And then, not only he creates, he enters into it. Earlier, we have seen. He enters, or the teaching of the Vedas or Upanishads of God entering. That means he enters in the form of knowledge. In the form of Uddi. And that is what we ought to pray. That is what we pray if people know about the Gayatri Mantra. That word Prachodayat means complete Sharanagati. "I surrender. I don't know how to guide myself. You sit in this body and mind, and you drive this chariot called the body and mind, and everything will be absolutely fine." That is the symbolism of Bhagavad Gita. That is Krishna. If you drive my chariot, then victory is sure to come.

Just let us look into it. The very first thing, the story goes in the Mahabharata that Arjuna and Duryodhana. What did they come? Because when the war is inevitable, both of them come to Krishna, hoping that he will help them. That was the custom. And Duryodhana and Arjuna came. And Shri Krishna pretended he was asleep. He was never asleep. He will not be asleep. And then he asked first. He said he claims, "I have seen Arjuna first, and he is younger. He should get the boon first." And then Duryodhana's heart sank. But he asks, "What does he ask?" Krishna told him. Krishna told him clearly that "I have two things. What belongs to me and me. If you take me, I will not fight, but I will only guide you. But if you accept my army, then my army is invincible because it is a divine army. I will give it to them. So, Arjuna, what do you want?" A worldly person like Duryodhana will want only what belongs to you. Aishwarya. It could be Jnana. It can be what is called Padavi. It is Padav. Marichyanam, Padam, Ikshanti, Vedasaha. Just now we have seen. Or it can be name and fame. Anything worldly. Vibhuti of Bhagawan. That is what worldly people want.

What does the spiritual people want? A person asks, "I want you." Because he is much more clever. Because if you come, the whole world will come. Arjuna said, "I don't want what belongs to you. Because he was a spiritual person." How do I know he is a spiritual person? Because he says, Krishna himself says in the Vibhuti Yoga, "I myself manifested, manifesting in the form of Arjuna among the Pandavas." That is why he gave the Gita teaching only to Arjuna. So, Arjuna was a fit person. How do I know? Because Arjuna, he said, "I don't want what belongs to you. I want you." And Duryodhana's heart leapt up in joy. That, "What do I do with this useless Krishna who will not even fight?" He understood by real fighting is done only by physical means. And Krishna's words are coming very true now. Who is going to be ruling the world today or tomorrow? He who has got knowledge. Not who has got military power, prowess. It is only IT technology, AI, artificial intelligence. He is going to be the master of the world, and that is what is going to shape the world until Kalikala comes to an end.

So, what we have to connect the dots here is that it is that Purohitaha. So, you become my guide. You walk before me, and I will follow your footsteps. And you, who are you? You are that Brahman who was there before creation, who is there without changing even now. That means the creation is seeming, is appearance, it is not real. My salutations to you from the east, from the west, from the south, from the north, from above, from below. Who says? Chandogya Upanishad. He says, "Brahman is everything. There is nothing besides Brahman. My salutations to you. You become my guide. Diyo Yonah Prachodayat, and that Diyo Yonah Prachodayat I think is expounded in this 22nd mantra so beautifully. We will talk about it in our next class. Om Jananem Sharadam Devem Ramakrishnam Jagat Puram Pada Padme Dayos Ritva Pranamami Mohan Moho May Ramakrishna, Holy Mother, and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna."

Note: The lecture transcript was edited for grammar and punctuations using artificial intelligence, so it may contain inaccuracies. The summarization is provided for informational purposes only, and the original audio lecture should be referenced for complete accuracy. Viewers should use discretion when citing any summarized content edited by AI.