Purusha Suktam Lecture 21 on 12-October-2023

Summary

Purusha Suktam, an ancient Vedic hymn describes the nature of Brahman, the Supreme Reality. In our recent classes, we have been analyzing the 21st verse, also called the 3rd Rig, from the viewpoint of Uttara Narayana. This verse says: "The Lord of Beings, that is what we call Ishwara, pervades all things. He is not subject to birth, yet He is born in several forms. The wise know His real essence well. Knowing it, they attain the exalted state of Marichi and other Prajapatis, desiring to become Lords of Creation."

What does this mean? This verse conveys the idea of Pravesha-sruti or "having created, He entered." That is, having imagined or projected this world, Brahman has entered into all living beings. But how does Brahman do this? It is not real, but only an illusion or dream. Brahman appears to have become everything, though in truth nothing has any independent reality apart from Brahman. From the absolute viewpoint, there is no such thing as inert matter. Everything that exists has consciousness. The ignorant divide creation into living and nonliving, but wherever there is existence or being (sat), there is bound to be consciousness (chit) and bliss (ananda). Those who have realized this truth are called the wise or realized souls (dheeras). They know that everything is Brahman. "I am Brahman" means "I am everything."

This is expressed beautifully in the declarations of the sage Vamadeva: "I was Manu and the sun." The 21st verse conveys that after projecting this world, Brahman has entered into it, becoming both the subject and objects. But in truth, nothing has really happened. All is just a dream or illusion in Brahman. The wise sages, having attained enlightenment, wish to become like the Prajapatis or Lords of Creation, not for any selfish motive but out of compassion to guide the world.

The 22nd verse continues the theme of Brahman as the creator and maintainer of the universe. It says: "Salutation to that splendid Supreme Lord who shines everywhere for the sake of the gods, who became the priest of the gods and who was also born before the gods." This again refers to Saguna Brahman, or Ishwara, who manifests as the creator Brahma. Just as a mother nurtures her newborn infant, Brahman sustains the creation that has emerged from Him. For each entity or Devata, He grants the knowledge, power and faculties to fulfill their duties. He is the inner guru guiding all beings. He was existing before creation as Hiranyagarbha, and remains eternal and unchanged, beyond time, through all the cycles of creation and dissolution.

The 23rd verse says that the gods, having received this supreme knowledge from Brahman and attaining enlightenment, declare that "He who realizes Brahman in this manner becomes one with all." For such a person, the entire universe comes under their control. This does not mean control in the egoistic sense, but the erasure of all subject-object duality. The realized sage perceives no difference between himself and others, or between controller and controlled. He becomes one with all of existence. Devoid of all desires, he attains absolute fulfillment and liberation.

The essence is that only Brahman exists, nothing else. One who truly knows this becomes Brahman. The Purusha Suktam continues to describe through many verses the all-pervading Vishwarupa or universal form of Brahman. It conveys that everything we perceive is a manifestation of the Divine, and that ultimate reality is non-dual Brahman, beyond all names and forms. Chanting this hymn with faith and devotion leads to self-knowledge, liberation, and the realization "I am Brahman." It takes us on the journey from creation to dissolution and back to unity with the Divine.

The Purusha Suktam is a profound hymn that reveals the nature of Brahman and of our own Self. Contemplating its verses fills the mind with the loftiest Vedantic wisdom. Even chanting the mantras invokes immense blessings. Anyone who studies this hymn with sincerity gains spiritual insight to guide them toward the direct experience of the eternal truth - that the Divine alone exists, pervading all forms. Through the Purusha Suktam, the Rishis transmit their enlightened vision to uplift humankind.

Detailed Transcript

We are studying the Purusha Suktam. In our last classes, we have been discussing the 21st or 3rd Rick from the Uttara Narayana point of view. What is it? PRAJAPATISHCHARATI GANBHEYANTAHA AJAYA MANO BAHUDA VIJAYATE TASYADHIRAH PARIJANANTIHUNIM BARICHI NAMPADAM ICHCHANTI VEDASAHA.

The Lord of Beings, that is what we call Ishwara, pervades all things. He is not subject to birth, and yet He is born in several forms. The wise well know His real essence. And knowing it, wish for and obtain the exalted state of Marichi and the other Prajapatis. And wish to become the Lords of Creation. So what does it mean? This is called Praveshashruti. Having created, He entered. That is, having imagined, He has become this world. He has entered all the Jivas. That is, He is manifesting both as the subject and also objects. But how does He do it? It's not real. It is only seemingly as we do in our dream. AJAY MANAH BAHUDAH VIJAYATE. That which is worthless, He appears to have become everything. And He appears to be moving inside everybody. In fact, from the ultimate point of view, there is nothing called inert. Can anybody believing in the scriptures dare to say that there is no soul in the stone, in a cray or anything in this world? It is only the ignorant minds which divide creation as living and non-living with consciousness or inert. But wherever there is existence, Sat, there is bound to be Chit as well as Ananda. And this knowledge, there are some people who have complete faith in it. They have realized it. They are called Dheeras. And Tasya Mahima, that Brahman's glory, these Dheeras, realized souls, Parijanandi, that is, they know it absolutely well as what that Brahman is the Yoni, is the Kharana, Moola Kharana of this entire universe. From Him, Srishti is coming and Srishti is continuing and it goes back. And what do they do? They also wish to be like the Rishis, like Saptarshis, called like Marichi, etc., Padam, Ikshanti, Vedasaha. So there were supposed to be nine Prajapatis, like Bhrigu, Pulasthiya, Pulaha, Kratu, Angirasa, Marichi, Daksha, Atri, and Vasishta. We are familiar with Saptarshis. Here, Navarishis are mentioned. They are called Prajapatis. Prajapati means Manus. That is to say, in a very particular Yuga, like our Chief Ministers or Prime Ministers, so they have this position for some time. They rule. How? Not like our Ministers who are pure politicians. They don't care for anybody's good as you can open your eyes and see everywhere. But they are all realized souls. They know this whole universe is none other than Me. Atma Gnanam means I am everything. Not only I am Brahman, Brahman is everything. I am Brahman, therefore I am everything. Aham Sarvam. That is what we have seen in the Aitareya Upanishad. This Rishi Vamadeva declared, I am everybody. Some people, a few people desire, we also want to become like Marichis so that we can do good. These are called Bodhisattvas. So that is the 21st trick. Now we enter into the 22nd. Okay, Bhagawan has created this universe, but who is maintaining it? So the creative aspect was described earlier. Now the maintenance aspect is being said in this 22nd etc. Yo Devebhyah Atapati Yo Devanam Purohitah Purvoyo Devebhyo Jatah Namo Ruchaya Brahmaye. Salutation to that splendid Supreme Lord who shines everywhere for the sake of the Devas, who became the priest of the Devas and who was also born before the Devas.

Earlier we have seen Ajayamanaha, he who has no birth. Here it is said, who was born. What does it mean? When we are discussing in the 21st rick, Ajayamanaha means Supreme Reality, Brahman. And once the creation starts, that same Nirguna, Nirakara, Nishkriya, Brahman becomes Saguna Brahma, Sakara, Saguna, Sakriya, which is called in Puranic lore, Brahma, the creator. So this creator Narayana is the Supreme Reality, but Brahma is the Saguna Brahma. We are talking about that Saguna Brahma. If a mother gives birth to babies, it is her responsibility, but we should not even use that word responsibility or duty, because there is a natural love, very natural bond, and the mother automatically hugs the baby. You must have seen plenty of pictures. As soon as the baby comes out of the womb of the mother, immediately it is washed by the nurses and immediately handed over to the mother for suckling. This is also the process of bonding. The baby has acute sense of smell at that stage and the mother also at that stage has an acute smell of the baby. So both of them recognize, "This is me, this is me." The mother knows, "This is my baby, but this is me." And the baby also does not know, "I am a baby, I am different from mother." So they become one, as it were. That is called bonding. And so he who created or manifested himself, he must also maintain himself and, of course, we have the third aspect, he must also withdraw into himself. Srishti, sthiti, inaashanam, shakti-bhute, sanatani. So every activity requires energy. That is why Shri Ramakrishna says, "When I think of Brahman as creator, maintainer, etc., I prefer to call him as Shakti. Shakti means energy. Without energy, it is impossible to do any activity. So now, first in the earlier rick, the Srishti aspect has been given. In this, the sthiti aspect, the maintenance. So what does that Lord do? Like the mother, not only circles the baby, sees that the baby can sleep properly, keeps an eye on the baby all the time, protects the baby all the time. So creative aspect was described earlier. Now the maintenance aspect is being discussed in this 22nd verse.

What is the Lord doing? So Vidyaranya He gives this meaning. That Brahman, for the sake of their recognition that we are Devatas, these are our duties, and this is how we have to discharge our duties, and this is how we have to discharge our duties through their hearts. Each Devata, Surya, for example, has to shine. Chandra, for example, shines in a different way. And Indra must protect the world in the form of rains, etc. So Varuna. So Kubera. And Ashwini Kumaras. What are all these people? The scientists, etc. The knowledge that comes, they are the Devatas. Simply knowledge of God in the form of Devatas. We may not connect it, but if there is any meritorious country where most people are meritorious, they will get a ruler, call him king or prime minister or president or whatever you want, and they do it for the welfare of the country. That knowledge, that love, that feeling in the form of understanding, also the power to do it. It all belongs to God. That is indicated here. Devatva Siddhaye. For the Devatas to be Devata so that they can be effective as a Devata, that in their hearts, this Divine Lord Pravishya, having entered, Avirbhauti, manifest in what form? Chaitanya Roopena, Chid Roopena, Gnana Roopena, and Yo Devebhyaha Atapati. That is, for all the Devatas, He gives them that power, that light, that knowledge. Yo Devanam Urohitaha. As I mentioned, God himself is the leader for all of us for the Devatas. And Purvayo Devebhyaha Jataha. He who was, He who is, He who will be without any change as Kalatita, beyond time. He is that Brahman. So Jataha means what? He who was is and will be without any change. And He is also mentioned in our other Vedic passages, Hiranyagarbha Samavartata Agre. Agre means before creation. He was known as Hiranyagarbha. Here Hiranyagarbha means a universal mind or all the minds collected together is Hiranyagarbha. But here we have to take it as Saguna Brahma as Ishwara. And then we have seen in the Bhagavad Gita Bhagavan Krishna gives the same idea, especially in the 10th and 11th chapters. So here are a few quotations just to bolster how to understand Purvoyo Devebhyaha Jataha. Maharshaya Saptapurve Chatvaro Manavas Tatha Madbhava Manasa Jataha Eshamlokai Mahaprajaha Bhagavan Krishna is telling. There he is not Bhagavan Krishna. He is Parabrahma.

The seven great sages, the four Manus, and from whom all these creatures have been born, and they are all born from my mind as Brahma. And then he also says, "Aham Sarvasya Prabhavo." I am the generator of everybody. "Mattah Sarvam Pravartate." Everything comes out from me. "Itimattva." Having known thus, "Budhaha," wise people, "Bhavasa Mannithaha," endowed with tremendous devotion, "Mam Bhajante." They go on worshipping me. And Arjuna also in the 11th chapter after beholding Vishwaroopa Darshana, "The whole Purusha Supta is what?" Vishwaroopa Darshana. "My son, you don't have, you don't exist. I don't exist. Nobody else exists. Separate from God, everything is the manifestation of God. That is called Vishnu. Vishnu means He who is manifesting as everything. He is called Vishnu. That is why in the Vishnu Sahasranama, He is manifesting as Vishwam and the whole Purusha Supta."

You can cite a commentary on that one word, Vishwam. Arjuna, having seen Bhagawan through His grace, that you do not exist, only I exist. So your resisting "I don't want to fight" will not really work because I decided that things will go on. This is also part of the sthiti. Maintaining the world. If something is deceased, like a surgeon, it has to be cut off. So that is what has happened. That is what is happening. That is what is going to happen in the future also. If there is birth, there is maintenance. Part of that maintenance is destroying the evil. So that is why He says that "Sambhavami Yuge Yuge." And then to protect the sadhus and destroy the evil people. "Sambhavami Yuge Yuge." Both are part of the maintenance, and Arjuna understood. "What is He telling? Pitaasilokasya Characharasya. You are the origin. You are the father of this entire world, consisting of Chara and Achara, moving and immovable. "Tvam Asya Pujyascha Guruhu Gariyan." You are the only one who needs to be adored, worshipped. Ignatia has to be done. You are the Guru. That is what we have seen. "Yo Devebhyaha Atapati Yo Purohitah Devebhyaha." That is what Arjuna is again in his own words, is telling. "You are the greatest Guru. You are the only Guru. There is nobody who is equivalent to you, greater than you in all this creation. That's why, Incomparable Splendor. And then he also says, "O Mahatma, you are the great soul, Brahman. Why should they not salute you? Why? You are. Earlier, you have given birth to what we call Brahma, the creator. "Adhikarta. You are the progenitor of Brahma. "Asat Tat Paramyat." Beyond form, with form, without form, beyond both form and formlessness. As Ramakrishna says, "Everything is you. And again, you are the Adi Deva, means Brahman. Purushaha, Purana, eternal, unchanging. "Swamasya Vishwasya Param Nidhanam." And because of you, this whole universe is manifesting. "Vedyas." You know everything. "Vedyancha Param." You are the supreme goal to be known. That I do not exist, only you exist. That knowledge is called Sharanagati. "Tvayatatam Vishwam Anantaroopa." You are only manifesting, spreading in the form of this whole Vishwam. Vishwam. Vishnu. Vashatkara. Bhuta. Bhavya. Bhavat. Prabhu. And then you are Vayu. You are Yamaha. You are Agnihi. You are Varunaha. You are Shashankaha. You are Prajapati. You are Prakita Mahasya. My infinite salutations to you. And my salutations to you again and again and again. Because of which, because of whom, we are all able to be. How you are manifesting in the form of Vayu, wind, Yamaha, because without Yamaha, it is impossible to have a new dress. Agnihi, Varunaha, Shashankaha, Prajapati, Prakita Mahasya. In the form of Pancha, what is called Bhutas, etc. So, what is the meaning of this 22nd brick? That you are the person. Not only you created, not only you entered into them. You entered into them also in the form of Buddhi. You are the leader. You are in the form of saints and sages and Gurus. You only come in the form of the Guru, and you are maintaining this whole world, and your power only in the form of the Sun, the Moon, the Pancha Bhutas, etc. Without whom, we cannot survive even for a single second. So salutations to that. Namo Ruchaya Brahmaye. Then, this Devata, whom was he addressing? Presumably, all the Devatas, and then the Devatas, because God himself, Brahma himself, was passing this knowledge in the form of Guru Sishya Sampradaya. So if Ramakrishna tells to any one of his disciples or to anyone of his devotees, "May your consciousness be awakened," immediately it will be awakened. We have seen that, we have read about it, we have heard talks about it on 1st January 1886. So that is exactly what is being reflected here. If my body is there, it is because of you. Because of the Pancha Sthula, Pancha Bhutas. If my mind is there, my inner organ is there because of what is called Sukshma Pancha Bhutas. So the subtle five elements, and if I became aware of my mind as well as the body, because you are maintaining manifesting in the form of Chidabhasa, a reflection of the consciousness, otherwise we become unconscious. That is why we say, we don't say often, but we mean that if I know, it means I am aware, I know because of that knowledge. That is continued in this 23rd Rigveda mantra. Now, until now, until the 22nd Vishwaroopa of the Parabrahman that was being explicitly described for the sake of all of us, so that we should never become egotistic, but we have to say, "I exist because of God's existence. I know because of God's Chit, and I am happy because of God's Anandaswaroopa, Sat Chit Anandaswaroopa. Now, there are these Devas who heard this teaching from Brahman himself, Brahma himself. Brahman manifesting as Brahma, the creator. Brahma is the Adi Guru. Sampradaya Karta. He taught it to his Manasa Putras and to his disciples, to get a clear indication in the Mundaka Upanishad. And then, through Guru Sishya Sampradaya, so that Sishya became Guru, taught it to his disciples, those disciples who were taught, they became Gurus, and passed on that knowledge unbroken. It is coming. Sometimes it seems to be broken. How do we know? In the 4th chapter of the Bhagavad Gita, "Maha Kaalai Neha," through a long period of time, this knowledge had become covered up, and again, for bringing out that knowledge and making it available to everybody in simple language, according to the changed circumstances, Bhagavan reincarnates himself. That is called Dharma Sthapana. So that is what, in this Yuga, Bhagavan has incarnated many times. He incarnated this time. He got the name Ramakrishna. That means he who was Rama, he who was Krishna. Now he is manifesting in the form of Ramakrishna. Ramakrishna declared this many times. Krishna also declared, but people don't take notice. When he met the Rishis, he told, "I am going to incarnate myself. You all reincarnate yourself as Gopis, as the greatest devotees, and I will through you propagate the Sampradaya, Bhakti, Bhakti Sampradaya." The whole Bhagavatam is nothing but the propagation of Bhakti Sampradaya. That idea is Guru Shishya Parampara. So that is why very important to salute the Guru Parampara, and I mentioned it just for your remembrance. See, that Bhagavan as Narayana, and he gave it to Yasa, who gave it to Shukadeva, who gave it to Gaudapada, who gave it to Govindacharya, who gave it to Shankaracharya, and through tradition it came to Totapuri. He gave it to Ramakrishna. Ramakrishna gave it to his disciples, and his disciples gave it to all of us. This, we have to remember. All this Guru Sampradaya. Why? Because that reminds us we are not ordinary people. We belong to the lineage of Rishis, Munis. From Vivekananda, when he was lecturing in the UK, he mentioned a funny thing here. Every one of you is very proud that you belong to some robber baron. That is, ancestors were all robbers. Indirectly, I don't think that you went and robbed Africa and then India, all the Asian and half of the world, and you have nothing there yourself. So, anyway, this is the history of India, history of UK, etc. Now, coming back, what is it? This Guru Sishya Sampradaya. Many people got enlightened, and these Devas also got enlightened, and then they declared. Having become enlightened through this system of Guru Parampara, in their turn, after their realization, they declared. What did they declare? He who realizes Brahman in the form that we have been teaching from the very beginning of this Purusha Suktam, Sahasra Sheersha Purusha, etc. He who realizes that is he who follows our footsteps as our Sishyas, as we followed the footsteps of our Gurus, as our Gurus followed the footsteps of their Gurus, whoever knows it, for such a person, the whole world comes under their control. That means they have become God himself. Every person who realizes, he realizes Aham Brahmasmi, I am Brahman. And such a person, nobody, no creature can be separate from him. Why? Because Atman is everything. Whether the other person knows or not, that everything is, I am Brahman. Brahman is everything. So, I am everything. This is called Sarvam Kalvidam Brahma. What is the meaning of this? That we have received the supreme spiritual knowledge from our Gurus, and who is the Adi Guru? That Bhagwan himself. And we realized God, and we know everything is me. That is everything is Brahman. That when a person says, when a realized soul says, like Vamadeva Rishi, that I know everything, I am everything. So, Aham Annam, Aham Annam, I am the creator, I am the creator. I am the object, I am the subject. Besides me, nothing else exists. So, whoever realizes that, there will be nothing stranger here. We have to understand. Vashay means under their control, but what does that Vashay means really, under their control? When you say, I am the controller, and something is the controlled, there is a duality. I am the stronger one, and that which I control is the weaker one. No, this is a dictator's idea. We should never bring this ignorant idea. What it means is that, I am the subject, I am the object, I am the controller, I am the controlled. There is absolutely no difference. And then, what happens for such a person? They become Satya Kamaha, Satya Sankalpaha. See, very interesting psychology is involved here. If somebody says, I want something to be controlled by me, somebody to be controlled by me, that means he has a desire, and he did not have what he desired. He expects that desire to be fulfilled through that somebody, be it servant, be it a wife, be it a child, be it a parent, or be it an enemy. So, my desire will be fulfilled. But one who doesn't have any desire in him, the dualistic buddhi will not be there at all. That is the meaning of realization of God. He becomes God. He becomes everything. He knows, "I am everything." He knows nothing is separate from me. And therefore, there is no desire, there is no desirer, there is no desired object, there is no controller, there is no controlled. But for our understanding, the scripture tells us that the whole world, to such a person, all the Devas bring all the desired objects. A realized soul doesn't have the distinction, "I am subject, and everything is an object." It is pure Advaita realization, and he is swimming in the ocean of Brahmananda. And a person who is swimming there, there is no object in this world which can add to that Brahmananda. So, simply, this rik is meaning that Bhagwan alone exists. Nothing else exists. And if one can know it, one becomes supremely fulfilled. Paramapurushartha mukti will come. That's what is meant here. That is in the commencement of creation, before creation, after the pralaya, the Devas, while giving out for the benefit of the world, the true nature of the knowledge which is the essence of the supreme lord, thus addressed Brahman, "Oh Lord, you are the essence of all. You who know, you not only your real nature, all of us, that is our nature, and all the Devas come under your control." Simply put together to summarize this 23rd rik, what it means is that a person who realizes God, all idea of differentiation, all division, dichotomy between subject and object disappears, and he doesn't even have mind, he doesn't even think, "I am swimming in the ocean of bliss." No, even that is not there. He becomes bliss, he knows it. And what he knows it, we never know about it. That is why all the Upanishads, especially Gata Upanishad, goes on telling, "Na tatra suryo bhati, na chandra tarakam, ne ma vidyato bhanti kutoya magnih, tam eva bhantam anubhati sarvam, tasa tarvam idam vibhati." So there, the sun doesn't shine, the moon doesn't shine, the stars do not shine, the lightning do not flash, nor any earthly fire, because he shining, everything else reflects that shining only. What does it mean?

The existing - everything exists, and He is everything. We do not exist. This is called Sharanagati, which means, "I do not exist; only you exist. Both of us do not exist; no duality is there." That is what Arjuna says, and Krishna says in the Vibhuti Yoga (Chapter 10). "I am everything; everything is my manifestation." That is what is meant. And whoever realizes Brahman, then the whole universe, he becomes the universe. All his desires are completely fulfilled. That is summarized in one beautiful mantra. This is Vidyaranya's commentary. He who knows - knows "Aham Brahmasmi," that "I am Brahman." What happens as a result? He becomes all; this means the entire creation. So, from the creation point of view, as if this realized soul is ruling everything in the form of the creator. Really speaking, a realized soul doesn't say, "God doesn't say I am the ruler." It is only we who are in this ignorant state that say, "I am small; you are big, so the big rules the small; you are ruling me." This is the summary of this 23rd Rig, that everything is you; there is nothing else other than you. Then we proceed to the 24th. It is also again describing the Vishwaroopa form of God. O Lord, Hari and Lakshmi are your two consorts. Day and night are the sides of your body, and the stars are also your body. The Ashwini Kumars are your mouth. Grant us knowledge of the self, which we desire, and everything else. This is, you know, Bhagavan. Bhaga means splendor. So six qualities are mentioned there like Lakshmi, like Vidya, like Yashas, like Vairagya. Like, so all these powers, six powers, because creation means the creator. The creator must have that power. Without that power, he cannot create, he cannot maintain, he cannot take them back. So this is in the form of perhaps, as we said, Uttar Narayana is added later on. Six rings are added later on. In South India, they are all together. Now, added 25. So the 25th one is an addition actually to this Uttar Narayana also. Hari, Lakshmi, you know, Bhagavan Narayana, suppose, Sri Devi, and Bhu Devi. Instead of Bhu Devi here, Hari Devi. What is it? He is the lord of all wealth, whether it is physical wealth, intellectual wealth, or whatever type of wealth. Everything belongs to him. Hari means modesty, Lakshmi means power, where power and modesty, modesty and power are together. And the splendor of the divine Lord, there everything good will come. This Hari is also called some places Saraswati. That is Vidya. That is why we say, where there is Saraswati, there is no wealth. Where there is Lakshmi, Saraswati is absent. But nowadays, he who has got knowledge, he becomes Lakshmivantaha. If modesty should be there, then only power and modesty can go together, because what is money? Money is nothing but power, money is security, etc. So coming down a little bit, for people like us, O Narayana. So you are Hari, you are Lakshmi. Both of them are your consorts, means your powers. And then Ahurathre, day and night, you are existing in the form of the day. You are existing in the form of the night, and in the form of the day, you are existing as the sun. And in the form of the night, Nakshatrani, roopam, all the stars are nothing but your form. Ashwinavyatam, and your mouth is nothing but representing Ashwini Kumars. But it is only just to indicate a few epithets. So that, as we started this Purusha Suktam, everything is the divine Lord only, and nothing else is there. So with this, practically, Purusha Sukta is over. But there is a Prarthana. What is that Prarthana? Having made us understand this great Rishi who ever created this Rik, because every Rik must have a creator through whom that Rik had come out as a result of his Sadhana, and that is here. It is called Purusha Suktam. Istam, Manishana, Amum, Manishana, Sarvam, Manishana. What does that mean? And then, grant us Sat. That is Asatoma Sadgamaya. Amum, Manishana. Grant us Chit. That is Tamasoma Jyotirgamaya. Sarvam, Manishana. Grant us that Ananda. That means, may I, through your grace, become Sat Chit Ananda. And chanting of this Purusha Suktam, tremendous Saranagati and Bhakti, singular chanting, should give us self-knowledge. When a person has self-knowledge, he will become Sat. He will become Chit. He will become Ananda. Make us Chit Ananda. That is expressed in other forms: Asatoma Sadgamaya, Tamasoma Jyotirgamaya, Mrityorma Amrutangamaya. We want self-knowledge. But so long as we are in this earth, as human beings, as Sadhakas, we have bodies. We have minds. So let the body be healthy and strong. Let all the limbs function. And let us praise: Bhadram Kanne Bhi Shunyama Devaha, Bhadram Pashyama Akshabhir Yatra Sthirai Rangaihi. Tustu Vagam Sastanu Bhi. Beautiful expressions, prayers. So, we also wish, not only Paraloka Phala, which is Moksha. We also wish Dharma, Artha, Kama. This is called Yeholoka Phala. In other words, please grant us the Chaturveda Purushartha, Dharma, Artha, Kama, so that we can do successful Sadhana. And out of the infinite grace, grant us also self-knowledge, which is called Moksha, which is called Aham Brahmasmi. Ithignanam. That is why, as I mentioned earlier, in many places, almost all the Devatas have got what we call four hands. Even Mother Kali, four hands. That is called one is called Abhaya, Vara. And on the second hand, it is called the two hands are there, Laya, Srishti, Sthiti, Laya. But somebody comments also, "Why the Lord has four arms?" It is called Varadaraja, "He who grants Dharma, Artha, Kama, and Moksha." For all that, he requires four hands. What is the essence of this Purusha Suktam? That is a marvelous Suktam. Even chanting itself will produce tremendous results. And he who chants it regularly with complete Shraddha, he will get Ihaloka Phala, Paraloka Phala. That means he will get Dharma, Artha, and Kama. And in the end, he will also get Mukti, Moksha. That is the real Phala that we are chanting, surrender to God, prayer to Him, leading the life as He guided us, as He is manifesting in our Buddhi. We must obey. And His Buddhi is manifest in the form of the scriptures. That is why we have similar prayers, etc. So it is a prayer for making our journey from Srishti, through Sthiti, to Laya. Here, Laya means to become one with the Divine Lord forever, never to have any birth again.

Now, I will give you a summary of this entire Purusha Suktam in six points. Nothing here is different from that of God. That means everything is a manifestation of God, and it is that Nirguna Brahma that is manifesting first as Saguna Brahma and as this whole universe. So, the second point, whatever you see here, whatever you hear, whatever you touch, whatever you experience, whatever everything we do is Brahman. In every experience, there is the vision of Brahman, and every teaching takes us to that Brahman. Third point, if all that here is Brahman, the question "Who am I?" I am also that Brahman. In this particular Nama Rupa. Fourth, this world, which appears in all kinds of ways, is merely a fiction, only a myth. Then, when we realize, when we become one, this Nama Rupa Guna disappears completely, and that which appears and disappears is called Mithya. And that Mithya is called Myth. You just word notice the spelling: Myth, M-Y-T-H. And Joseph Campbell has given a beautiful explanation of this Myth. But for our purpose here, Myth means only a temporary appearance, nothing permanent. If we really analyze it, it will take us to the inside, to the cause. Karya is Myth. Karana is also a Myth. Finally, but the final thing from our point of view is Parabrahman. This is the fourth point. Fifth, if all that exists is Brahman, there is nothing that is not Him, and He is perfect. He is Purnam. And the sixth point is Swaroopatah. I am perfect because I am Brahman. I have no choice. If I am Brahman, I cannot become a Brahman. I am eternal, unliberated. This is the essence of Purusha Suktam, Medha Suktam, Sri Suktam, etc.

So, Om. We offer our prayers to the God from whom all auspicious things come to us. For those who perform the Yagna, let us pray that the Yagna may be completed without any hindrance. May the Gods bring auspiciousness to all of us. Let the Gods bring auspiciousness to all mankind. Let the trees grow vigorously. Let the two-legged and four-legged creatures living with us be all happy and evolve and reach God. Om. Peace. Peace. Peace be unto all. Now, our next class will be Devi Suktam. Why did I choose Devi Suktam? Because Durga Puja is coming. Part of the recitation of the Durga Suktam, and it ends actually with Devi Suktam. So, briefly, we will explore it from next Thursday onwards. Om. Tachchaiyora Vrinimahe. Gataiyagnaya. Gataiyagnapataye. Daivye Swasthirastunaha. Swasthirumanushepyaha. Urdham Jigatubheshajam. Shanno Tuddhipade Sanchatushpade. Om Shanti Shanti Shanti. Harihi Om. Tat Sat. Om. Jananim Shardam Devim. Ramakrishnam Jagadgurum. PAdapadmetayo Sritva. Pranamami Mohor Moho. May Sr 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.