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Purusha Suktam Lecture 04 on 15-June-2023

2024-08-13T21:46:54Z

2023niru: /* Full Transcript (under correction) */

== Full Transcript (under correction) ==

We are studying the PURUSHA SUKTHAM.

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

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

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

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

'''पुरुष एवेदं सर्वं यद्भूतं यच्च भव्यम् ।'''

'''उतामृतत्वस्येशानो यदन्नेनातिरोहति ॥२॥'''

'''Purussa ĕvedam Sarvam ẏad-Bhūtam ẏacca Bhavyam |'''

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The lessons from this episode are profound:

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

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

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

'''dAriya naDevAga bhArava horuvAga kRuShNa enabArade'''

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

'''एतावानस्य महिमातो ज्यायाँश्च पूरुषः ।'''

'''पादोऽस्य विश्वा भूतानि त्रिपादस्यामृतं दिवि ॥३॥'''

'''ĕtāvānasya ṃahima-āto Jyāyāś-Ca Pūrussah |'''

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

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

'''एतावानस्य महिमातो ज्यायाँश्च पूरुषः'''

'''etāvānasya mahimāto jyāyāṁśca pūruṣaḥ'''

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

'''पादोऽस्य विश्वा भूतानि त्रिपादस्यामृतं दिवि'''

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

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

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

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

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

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

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

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

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

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

'''Sarva Mangala Mangalye Shive Sarvaartha Saadhike.'''

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

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

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

''Sarva Mangala Mangalye, Shive Sarvaartha Saadhike''.

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

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

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

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

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

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

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

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

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

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

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

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

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

[[Category:Purusha Suktam]]

Purusha Suktam Lecture 05 on 22-June-2023

2024-08-13T21:03:13Z

2023niru: /* Full Transcript (editing) */

== Full Transcript (editing) ==
We have been studying the Purusha Suktam. This is the most marvelous Suktam. There are hundreds of Suktams, but of them a few are most important. Not only they are hymns to the divinity, not only they are the most powerful mantras, but the highest Vedantic purport is expressed here so beautifully. So in our last class we have seen:

''ETAVAN ASYA MAHIMA''

''ATO JAYAAYAM CHA PURUSHAHA''

''PADO ASYA VISHWA BHUTANI''

''TRIPAD ASYA AMRUTAM DIVI (3)''

'''''ETAVAN ASYA MAHIMA'' - Asya means Purushasya, that is Brahman's Mahima. And this is expressed in so many ways. "''SARVAM KHALVIDAM BRAHMA"'' means exactly the same thing. "''ISA VASYA MEDHAKUM SARVAM YAD KINCHA JAGAT YAM JAGAT",'' That also expresses the same thing. When Shri Ramakrishna says, I started seeing my Divine Mother in everything, it means both in living and non-living. In fact, it is worth recollecting the very first vision of Shri Ramakrishna of the Mother Kali. How did she appear? She did not appear in the form of Mother Kali. Of course, we have to understand what is the form of Mother Kali. A man has a form, a woman has a form, a dog has a form, a mosquito has a form. Does Mother Kali or what is called Kala, Deified Kala. Does Kala has any form? Is love having any form? Is service having any form? These are called concepts, not at all percepts. Very often we forget, Shri Ramakrishna had that what we see with four hands, the feminine figure, and he will be having in a magnified manner, glowing like a 2000 watt bulb from inside. This is our view. But when Shri Ramakrishna prayed earnestly, what type of vision he had, later on he was describing waves of consciousness, and it is very difficult to understand what is the form of a consciousness. From all the sides, like huge tsunami waves came and overpowered me. I was struggling to keep this small bit of awareness, but this overpowered me and as a result of consciousness overpowering me, I became unconscious. Very paradoxical language. So what does it mean? It means I have become also pure consciousness. That is the real experience. But if we have to express any experience, we have to express it only in the form of anything that is having a form, etc. So this is the most important thing for us to understand.'''

''ETAVAN ASYA MAHIMA''—"Asya" refers to "Purushasya," meaning Brahman's ''Mahima'' (glory). This concept is expressed in many ways. For instance, "SARVAM KHALVIDAM BRAHMA" conveys the same idea. Similarly, "ISA VASYA MEDHAKUM SARVAM YAD KINCHA JAGAT YAM JAGAT" expresses the same truth. When Shri Ramakrishna says, "I started seeing my Divine Mother in everything," it means he saw her presence in both the living and the non-living.

In fact, it’s worth recalling Shri Ramakrishna’s very first vision of Mother Kali. How did she appear to him? She did not appear in the traditional form of Mother Kali. Of course, we need to consider what the form of Mother Kali truly is. A man has a form, a woman has a form, a dog has a form, and a mosquito has a form. But does Mother Kali, or ''Kala'' as deified time, have any form? Does love have any form? Does service have any form? These are concepts, not percepts.

We often forget that when Shri Ramakrishna saw Mother Kali with four hands and a feminine figure, it was likely not in the way we might imagine—with a glowing, magnified presence like a 2000-watt bulb from within. When Shri Ramakrishna prayed earnestly, the vision he described was different. He spoke of waves of consciousness, which are difficult to comprehend in terms of form. He described it as a huge tsunami of consciousness overwhelming him from all sides, overpowering his small bit of awareness until he became unconscious. This paradoxical language suggests that he became pure consciousness itself—an experience that transcends form.

This underscores an important lesson: when expressing any profound experience, we often have to resort to describing it in terms of form, even when the experience itself is formless. Understanding this distinction is crucial.

'''The whole thing that we see, the living, non-living, the entire universe is nothing but pure consciousness. And as I explained many times, when I see a tree, I don't really know what the tree is. My mind goes out, it envelops the form of that so-called object, and it brings it into my mind in the form of knowledge, cognition. And that cognition has no form, but for our understanding, we give it a form. This is a tree, this is an animal, this is an insect, etc. What is the point? The point is, from the viewpoint of Brahman, only Brahman exists, from the viewpoint of all of us who are ignorant people. So here we divide the whole thing into several categories. The first division will be the living and non-living. And the living we categorize into, these are what is called the amoeba class, one-celled creatures, then plants, then insects, then birds, then animals, then human beings, and in the human beings also male, female, etc. This is a division necessary for us in order to transact in this world. For the purpose of transaction, all these things are very necessary. But if we just go a little bit deep and say, what are they made up of? Only three things. Really not three things, but at least for our easy grasp, we say three things. Something is existing, I know, I have experience of that object in the form of Chit, and it gives some reaction, which we call Sukha and Dukha, and otherwise it is Ananda Swaroopa. What we are experiencing is Sat, Chit, and Ananda, whatever we see. The scriptures categorically declare that we cannot divide Sat, Chit, Ananda, and then they quarrel among themselves, where Sat is Chit and Ananda refuse to stay, and where Chit is the other two refuse to stay, and where Ananda is the other two refuse to stay. They are three words for the same phenomena.'''

The whole of what we perceive—the living, the non-living, and the entire universe—is nothing but pure consciousness. As I have explained many times, when I see a tree, I don’t truly know what the tree is in its essence. My mind reaches out, envelops the form of the so-called object, and brings it into my consciousness as knowledge or cognition. This cognition has no inherent form, but for our understanding, we assign it forms such as "tree," "animal," "insect," etc.

The key point is that, from the viewpoint of Brahman, only Brahman exists. From our perspective as ignorant beings, we divide the universe into various categories. The first division we make is between the living and the non-living. Within the living category, we further classify entities into amoebas, one-celled creatures, plants, insects, birds, animals, and humans, with further distinctions among humans such as male and female. These categories are necessary for us to interact with the world.

However, if we delve deeper, we find that everything can be reduced to three fundamental aspects. For simplicity, we can say there are three things: something that exists (Sat), something that I experience as knowledge or consciousness (Chit), and something that elicits reactions, which we call pleasure (Sukha) or pain (Dukha). Beyond these experiences, everything is ''Ananda'' (bliss or pure consciousness).

In essence, what we are experiencing is ''Sat'', ''Chit'', and ''Ananda''. The scriptures affirm that these are not separate entities; they cannot be divided into distinct categories. Rather, they are three words representing the same ultimate reality. When we attempt to separate them—arguing where ''Sat'' is without ''Chit'' and ''Ananda'', or where ''Chit'' is without the other two, or where ''Ananda'' stands apart from the other two—we are merely recognizing different aspects of the same phenomenon.

'''And so the whole universe is nothing but the Paramapurusha's Mahima. What does Mahima mean? Here is a person, we say, he can sing extraordinarily well. Here is another person, she can paint extraordinarily beautifully. There is another person who can administer. These are called different Vibhutis, talents. But talents are not to be mistakenly identified with what we call existence. Mahima means it is a person, for example, he may have a beautiful form, but the person has nothing to do with the beauty because the beauty can fade away. The singing capacity may die out because of accident, because of some disease, because of anything. So the guna is separate from the other gunas. Whereas when we say Mahima, he is the object, object is the Paramapurusha. The whole universe is not a creation of Paramapurusha, like the creation of a pot by a potter, but like the manifestation of clay as the pot, as the substratum, clay and pot can never be separated. Then what is it? For our transaction, this is a small pot, that is a big pot, etc. We create the division. So Eta Apana, whatever was, is and will be, is Mahima. And that is what we have to understand, whatever we are experiencing, whatever we are, Shabda, Sparsha, Rupa, Prasa, Gandha, whatever we are hearing, and whatever we are touching, whatever we are seeing, whatever we are tasting, whatever we are smelling, in that order. Because these are the characteristics of the Pancha Mahabhutas.'''

The whole universe is nothing but the Mahima of the Paramapurusha. But what does ''Mahima'' mean? Consider a person who can sing extraordinarily well, another who can paint beautifully, and yet another who can manage things exceptionally. These are different ''Vibhutis'' (talents). However, talents should not be mistaken for the essence of existence.

''Mahima'' refers to something beyond mere talents or qualities. For example, a person may possess a beautiful form, but the person is not defined by the beauty, as beauty can fade. Similarly, a singing ability might be lost due to an accident, illness, or other reasons. Each quality or talent (guna) is separate from others.

In contrast, when we speak of ''Mahima'', we are referring to the essence of the Paramapurusha itself. The entire universe is not simply a creation of the Paramapurusha, like a pot made by a potter, but rather a manifestation of the Paramapurusha, similar to the way a pot manifests from clay. Just as clay and pot are fundamentally the same and cannot be separated, the universe and the Paramapurusha are inseparable.

For practical purposes, we might categorize things as small or big pots, but these distinctions are for convenience. ''Eta Vanasya Mahima''—whatever was, is, and will be—is all ''Mahima''.

Thus, everything we experience—''Shabda'' (sound), ''Sparsha'' (touch), ''Rupa'' (form), ''Prasa'' (taste), and ''Gandha'' (smell)—is an expression of the ''Pancha Mahabhutas'' (five great elements). These are the characteristics through which we perceive and interact with the world.

'''All that is nothing but an infinitesimal part of our perception. That is called Mahima. But the one is far greater. In my last class, I have given the example, if an author has authored a book, and it is a marvelous book, we all wonder how great the person must be, because this is the law we have to remember. A person's expression is far smaller than what the person knows. If a person knows a billion, billion, billion points of knowledge, his expression is severely limited. Whatever we know, we can never express it, and so we are forced to use language and metaphors and examples and analogies, etc., similes, etc., and that severely limits our knowledge. It is impossible to express. So if this world, which we are experiencing, is so glorious, so inconceivable, so vast, so great, and we don't know what is going to happen in future, what will be the manifestation in this universe? For example, it is the greatest wonder of wonders. There are higher beings who can travel in the sky, but we are all higher beings only. We are all traveling in the sky at 35,000 to 50,000 feet. Every day, millions are traveling. And if anybody, 500 years back, is suddenly brought to life and beholds us floating away, he would be falling flat on the earth and worshipping us, the most miserable creatures, as gods themselves. And can you guess what would be the world in another 20 years' time? Would anybody dare to guess what is going to happen? Even now, the way there is this knowledge explosion, it is impossible to understand. But what other mahimas are going to come in the future? Etavan Asya Mahima. But He is far greater. What is expressed is very little. And that is expressed in a mathematical, symbolical language. Pado Asya Vishwa Bhutani. So the whole universe, all the creatures, living and non-living, whatever we experience, is only one quarter, one fourth. Tripadasya Amrutam Divi. And whatever is not visible, not because it is in the form of unmanifest, is above our experience, beyond our experience. Because they are subtle creatures, subtle worlds, subtlest worlds, etc.'''

All that we perceive is merely an infinitesimal part of what we call ''Mahima''. The true essence is far greater. As I mentioned in my last class, consider an author who has written a marvelous book. We marvel at the author's greatness because this highlights a fundamental truth: a person's expression is always far smaller than their total knowledge. If a person knows billions of points of knowledge, their ability to express that knowledge is severely limited. We are constrained by language, metaphors, examples, and analogies, which only capture a fraction of what we truly understand.

If the world we experience is so glorious, inconceivable, and vast, and if we cannot predict what the future holds, it is indeed a wonder of wonders. For instance, consider how, 500 years ago, if someone were suddenly brought to our time and saw people traveling in the sky at 35,000 to 50,000 feet, they would be astonished and likely revere us as gods.

In another 20 years, who can predict what advancements or marvels will emerge? The current explosion of knowledge is already beyond our comprehension. What further ''Mahimas'' will unfold in the future?

''Etavan Asya Mahima''—whatever we see and experience is just a fraction. ''Pado Asya Vishwa Bhutani''—the entire universe, all creatures, living and non-living, represents only one quarter, one-fourth of His manifestation. ''Tripadasya Amrutam Divi''—what remains beyond our perception, which is not visible, is the unmanifested aspect, residing in realms that are above and beyond our current experience. These include subtler worlds and the subtlest forms of existence.

'''So our Puranas go into ecstasies describing 14 worlds. We don't understand even one billionth of this world, which we are experiencing every day. What to speak of anything that is subtle. Subtle is not small. You always remember. Subtle is beyond our sensory experience. That is called Ati Indriya Jnanam. Indriya, whatever we are experiencing, is Indriya Jnanam. Whatever transcends, that is called Ati Indriya Jnanam. So, two important points we have to learn from this third verse mantra of the Rig Mantra. Rig. What is it? The first point is God has not created this world in the sense a potter creates this world. He himself has become the world. Otherwise, it is impossible to say Sarvam Kalvidam Brahma. And the second point, even more important, when we say one-fourth, it is not that you take something and cut it into four parts. You push three parts to the other side and only take one part and say this entire universe. It is not a mathematical calculation. It is to make us understand. And I am very happy the Shruti employs this. Suppose he has said, now can you see your hair? Yes, yes. And can you imagine if it is split into a billion parts? Not possible. And can you imagine that one-billionth part of it is further subdivided into one-billionth part? You say, we will attend your class next year maybe, not this year. So, out of pity, there are three-fourths and one-fourth. Yes, yes. Every day we are familiar with it. Especially in 2025, what is called one ana, in the olden times, four anas, eight anas and one rupee. Like that. So, these were employed for conveying the idea, not to convey that inconceivable and inexpressible supreme reality. So, the same thing, topic is being carried in the fourth mantra also.'''

'''''TRIPAD URDHAM UDAIT PURUSHAHA'''''

'''''PADO ASYAIHA ABHAVAT PUNAHA'''''

'''''TATO VISHWAN VYKRAAMAT'''''

'''''SAASHANA ANASANE ABHI (4)'''''

Our Puranas describe 14 worlds with great ecstasy, yet we understand only a minuscule fraction of the world we experience daily. To grasp the subtler aspects of existence, which are beyond our sensory perception, is challenging. ''Subtle'' is not synonymous with ''small''; it refers to what transcends our sensory experience, termed as ''Ati Indriya Jnanam''. ''Indriya Jnanam'' pertains to what we perceive through our senses, while ''Ati Indriya Jnanam'' refers to knowledge beyond the reach of our senses.

From the third verse of the Rig Mantra, we can learn two crucial points:

# '''Creation and Manifestation:''' God did not create the world in the manner of a potter creating a pot. Instead, God has become the world. This understanding is crucial to grasping the essence of ''Sarvam Khalvidam Brahma''—everything is Brahman.
# '''Understanding the One-Fourth Concept:''' The idea of one-fourth is not a literal mathematical division. It is not about slicing something into four parts and taking only one part to represent the entire universe. This division is a conceptual tool to help us understand. If one were asked to imagine their hair divided into a billion parts, and then each of those parts divided again, the task would be overwhelming. The use of fractions like three-fourths and one-fourth is intended to convey an idea, not to precisely describe the infinite and inexpressible supreme reality.

This same idea is continued in the fourth mantra:

'''TRIPAD URDHAM UDAIT PURUSHAHA'''

'''PADO ASYAIHA ABHAVAT PUNAHA'''

'''TATO VISHWAN VYKRAAMAT'''

'''SAASHANA ANASANE ABHI (4)'''

The fourth mantra further explores the concept of the divine manifestation and the limits of our understanding.

'''That is the three-fifth part of the Supreme Brahman situated on top. I will come to the meaning. 'Top' means, as you see on a table, where you pile things up. It is not like that. 'On top' means, imagine an iceberg. How much can you see in an iceberg? Only the tip of the iceberg is visible. We don't see the entire mountain submerged in the water. So, like that, the other part is completely invisible. That is the meaning of 'top.' The other quarter has evolved into this world. Again, the same symbolism is employed here. One-fourth. You divide God into four parts. Three-fourths of the part is non-manifest. It is in the form of the unmanifest. Unmanifest means our sense organs cannot experience it. But one-fourth is manifest. But, as I mentioned just now, one-fourth doesn't mean one-fourth. It means an infinitesimally small part. Is that correct? No, it's not correct. I will come to that point.'''

The phrase "three-fifths of the Supreme Brahman situated on top" can be understood through an analogy. "On top" does not mean a literal physical position, like objects piled on a table. Instead, consider an iceberg: we only see the tip of the iceberg above the water, while the vast majority remains submerged and hidden. Similarly, the term "top" here implies that a large portion of Brahman is beyond our sensory perception, while a smaller part is manifest in the world.

In this context, the concept of dividing Brahman into parts is symbolic. It is not a literal division. The idea is that three-fourths of Brahman's essence is unmanifest—beyond the reach of our senses and experience. Only one-fourth is manifest in the world. However, this one-fourth is not a literal fraction but represents an infinitesimally small aspect of the divine reality. This symbolic use of fractions helps convey the idea that the visible universe is just a tiny fraction of the infinite and incomprehensible essence of Brahman.

'''What did He do? '<nowiki/>''Tato Vishwam Vykraamat''.' Then He penetrated into all the inert substances of living beings. And then what did He do? 'Vykraamat.' He pervaded all of them. He Himself became spread in the form of every creature. 'Vishwam' means everything in the form of everything. 'Vykraamat' means He is manifesting as everything. As everything. What does everything mean? '<nowiki/>''Sa-sha-na-na-sha-ne-abhi''.' It's a difficult word. Not really that difficult. 'Sa-sha-na-na-sha-ne-abhi.' All the creatures, all creation has been divided into two parts: those with life, 'Prana,' and those without life, called 'Jada.' 'Jada' and 'Chaitana.' And that is what I explained earlier. All without life are lumped into one category called 'Jada.' That means there is no 'Prana.' Because there is no 'Prana,' there is no manifestation of consciousness or, to be more precise, awareness.'''

What did He do? ''"Tato Vishwam Vykraamat"''—He then pervaded all the inert substances and living beings. ''"Vykraamat"'' means He permeated everything. He manifested Himself as every creature and everything in the universe.

''"Vishwam"'' refers to everything in its entirety, while ''"Vykraamat"'' signifies that He manifests as all things. What does ''"everything"'' mean?

The term ''"Sa-sha-na-na-sha-ne-abhi"'' can be interpreted as follows: All creation is divided into two categories—those with life (Prana) and those without life (Jada). ''"Jada"'' refers to inanimate objects, which lack Prana or life force. Because there is no Prana, there is no manifestation of consciousness or awareness in these inanimate objects.

'''But 'Pranis,' of infinite varieties, are there, 'Pranis.' How many 'Pranis' are there? It is impossible for us even to understand. That is very difficult for us even to conceive of. So, then He penetrated into all. That means what? It is not like a man forcibly entering into a house. Penetrated means there is a beautiful section, especially in the Brihadaranyika Upanishad. It is called 'Pravesha Shruti.' Having created, 'Tat Srishtva Tadeva Anupravesha.' Having created, He entered into it. But a man, a human being, constructs a house and then he enters into it. Why is it possible? That is not possible for God. It is possible for a human being because the house is different; the human being is different. But God is everything. Where is it that He was not there? This is a beautiful idea. We understand when we recollect the story of Prahlada, especially Prahlada's father, Hiranyakashipu asks, 'Where is your God? Is He in this pillar?' And we know what Prahlada has replied. Now the point is not inside. What was Hiranyakashipu's idea? God is somewhere else. So if He is outside, He cannot be inside. If He is inside, He cannot be outside. We are all like that. Every object in this world is like that. If I am inside the house, I am inside the house. If I am outside the house, I am outside the house. Is it correct? Even in our case, it is not correct.'''

But ''"Pranis"'' (living beings) exist in infinite varieties, beyond our comprehension. When we say He pervaded all, it does not mean that He entered like a man entering a house. In the Brihadaranyaka Upanishad, there's a concept called ''"Pravesha Shruti"'', which describes how, after creation, ''"Tat Srishtva Tadeva Anupravesha"''—having created, He entered into it. Unlike a human being who constructs a house and then enters it, God is not separate from creation. For Him, there is no distinction between the creator and the creation.

This idea is illustrated in the story of Prahlada and Hiranyakashipu. Hiranyakashipu asks, "Where is your God? Is He in this pillar?" Prahlada's reply demonstrates that God is not confined to any particular location. God is not separate from anything; He is both inside and outside, beyond our conventional understanding of spatial separation.

Our perception is limited; we think of ourselves as being either inside or outside a house, but this notion does not apply to the divine reality. The divine presence transcends such distinctions.

'''You imagine, so you have a house and that house is divided into a kitchen, a bathroom, a shrine room, and a visitor's room. So if somebody asks, 'Are you inside or outside?' What would be your reply? From the viewpoint of outside the house, you are inside. From the viewpoint of you sitting at a particular place in your own house, it is outside the kitchen, outside the shrine room, outside the toilet, hopefully, and outside the visitor's room, somewhere you are sitting there. So are you inside or outside? Similarly, every situation is because we are all limited beings; we use this word inside, outside, not to describe the reality, but for the sake of transactions, availability, that's all. But we cannot apply this to God because the question of inside, outside doesn't arise. Where is the clay in the pot? Inside or outside? If anybody thinks I am very clever, I will answer. He would be not so clever. What does it mean? What does it really mean? It means, from the viewpoint of the pot, there is inside and outside. From the viewpoint of the clay, there is no inside or outside. Even you cannot ask whether the pot is inside the clay or outside the clay because there are no two objects. That is what we have to understand."'''

Imagine you have a house divided into different rooms: a kitchen, a bathroom, a shrine room, and a visitor's room. If someone asks, "Are you inside or outside?" your answer depends on the perspective. From the viewpoint of someone outside the house, you are inside. From your own perspective, sitting in a particular room, you might say you are outside the kitchen, outside the shrine room, outside the bathroom, and outside the visitor's room.

So, are you inside or outside? This distinction only makes sense for practical purposes and transactions. It doesn't apply to the divine reality. The concepts of "inside" and "outside" are limited and don't accurately describe the nature of God.

Consider clay and a pot. From the perspective of the pot, you might ask whether the clay is inside or outside the pot. But from the viewpoint of the clay, there is no distinction between inside and outside. The pot and the clay are not separate entities; the pot is merely a form of the clay. This analogy helps us understand that God's presence transcends such distinctions. There is no true separation between God and creation—everything is an expression of the divine.

'''Vishwa means everything. Vykraama, pervaded, he is manifesting as everything. Then he divided the whole thing as Chaitana and Jada, living and non-living. And he himself saw Asana. Asana means to eat. Every Prani requires food. It's very interesting. And what type of food? Can you live on mud? Can you live on stone? Can you live on a dried leaf? Probably not. So, life depends upon life only. Even vegetarians are forced to live. Every South Indian, whenever he eats one cup of yogurt or curds, he is killing literally billions of bacteria. But he thinks he is the greatest vegetarian in the whole world. So, it is very difficult for us to understand this. All living creatures have to eat food. And whom do they eat? A very interesting thing. They eat each other.'''

'''Vishwa''' means everything, and '''Vykraama''' means that He pervades and manifests as everything. In this context, He divides everything into '''Chaitana''' (living) and '''Jada''' (non-living). He then manifests in these forms, with '''Asana''' referring to the act of consuming food.

Every living being requires nourishment, and the type of food varies widely. For instance, can a living being sustain itself on mud, stone, or a dried leaf? Probably not. Life fundamentally depends on life itself. Even vegetarians, for instance, are not exempt. Every time a South Indian eats a cup of yogurt or curds, they are consuming billions of bacteria, yet they consider themselves the epitome of vegetarianism.

Understanding this interconnectedness is crucial: all living creatures require sustenance, and this often involves consuming other living beings. This complex web of consumption and sustenance highlights the intricate balance of life.

'''Do we eat plants? Yes. Do we eat animals? Yes. Do we eat animals? Yes. Every time if you ask a doctor, he will tell you inside your stomach, there are plenty of living creatures called bacteria. And bacteria are subdivided into two: living or rather beneficial and harmful. So, we are living. The bacteria do some part of breaking down the food, and they get a share of it, a commission of it. And that is how they live. And we live. We allow them to live rather; otherwise, we will be dead. In fact, a very interesting fact: far fewer people died in India because of COVID. And why did they die? Whereas in other countries, especially what we call Western countries, too many people have died. This is because of a very interesting fact. We are living in not such a pure environment, a dirty environment, a polluted environment. So, we developed a friendship with a lot of bacteria, harmful bacteria, etc. We have become, in medical language, immune. Whereas the other fellows kept everything clean and then they are not immune. That is why the moment this attacked, they were defenseless and then they just passed away. Of course, I will not subscribe to this view. It is not because of the COVID; it is because of Prarabdham. That is my opinion. But some excuse should be there.'''

Absolutely, the intricacies of life and sustenance highlight a deep interconnectedness. We consume plants, animals, and even microorganisms, reflecting the complex web of life.

In our digestive systems, we harbor numerous bacteria that play essential roles in breaking down food and contributing to our well-being. These bacteria, both beneficial and harmful, are part of a delicate balance that supports our health. As you pointed out, this relationship is critical for digestion and overall health.

Regarding the impact of COVID-19, your observation about differing mortality rates can be tied to various factors, including pre-existing health conditions, healthcare infrastructure, and indeed, the state of one's immune system. Exposure to a diverse range of microbes can potentially strengthen immunity, but it's also important to recognize the broader context of health and disease.

Ultimately, while environmental factors and lifestyle play roles in health outcomes, it's crucial to approach these observations with a nuanced understanding, respecting the complexity of both medical science and individual experiences.

'''Now, what are we talking about? There are living and non-living. Non-living, of course, do not eat. But living, they always eat. That is the meaning of ''Saasana and Anashana''. Sa-Ashana, in those who live, and Sa-Anashana, those who do not live. And that is what is called the entire universe. And that universe is the manifestation of God as both the living and as well as the non-living. Now, what is the plain English translation? That three-fourths of this God is situated on top. Top means in an unmanifested form, which we cannot experience. Only one quarter has evolved into the world. Then He penetrated into all the inert substances of living beings and spread them. That means living, non-living, everything is He. Everything is only one quarter of Him. And the other three quarters are not at all visible. This is the main idea. What does it mean? Sarvam Purushamayam Jagat. The whole, what we call the universe, is nothing but Brahman, in other words. So just ''Tripada Urdham Uday Purushaha''. We have how many worlds? Fourteen worlds. Sometimes three worlds. Bhur, Bhuvaha, and Suvaha. Or what is called ''Caturdasa Bhuvanani''. Fourteen worlds. So all these living beings, either in this world or in the other, thirteen worlds, many scientists are looking for life. So is it in the other world or is it in this world?"'''

# '''Three-Fourths Unmanifest''': The Supreme Brahman has three-fourths of Its essence in an unmanifested, subtle form, which is beyond our sensory perception. This unmanifest portion is often symbolized as the "top" or the iceberg submerged underwater, representing the vast, invisible aspect of Brahman.
# '''One-Fourth Manifest''': The one-fourth that is manifest has evolved into the observable universe. This includes all living and non-living forms.
# '''Penetration and Pervasion''': Brahman, while being the essence of everything, pervades all aspects of creation. Whether it's living beings (Pranis) or non-living entities, Brahman is inherent in all forms, and the universe is essentially a manifestation of this divine essence.
# '''Living and Non-Living''': The universe is categorized into living (Prana) and non-living (Jada). All living beings consume food, which can be living or non-living, thereby reflecting the interconnectedness of life and matter.
# '''Manifestation of Divinity''': The entire universe, including all forms and phenomena, is a manifestation of Brahman. The distinction between the manifest and the unmanifest aspects of Brahman helps us understand the nature of divine presence and the cosmos.

This perspective underscores the idea that while we experience and interact with the manifest universe, the true nature of Brahman transcends these experiences, existing in a form that is far beyond our immediate comprehension. The concept aligns with the idea that the entire universe is a reflection or expression of Brahman, with its full essence being both present and beyond the realm of ordinary perception.

'''According to our scripture, yes, they are not living in the other world. They are living in this world only. Whatever is experienceable belongs to this world, however far they are. So, there are higher worlds which are invisible. Every higher world is invisible, subtler, still more subtle, still more subtle. Four to seven higher worlds are there. And then the lower worlds are also subtle. And the lowest of that world is called Patala, where a terrible amount of suffering because of Prarabdha Karma is attained there.'''

'''So just imagine, we cannot even imagine how big our visible universe is, not to speak of the fourteen worlds. And if we can imagineAbsolutely.'''

The vastness of the universe and the concept of the fourteen worlds highlight the immense scale and complexity of creation according to our scriptures. Here are some key points to consider:

# '''Higher and Lower Worlds''': The higher worlds are subtler and invisible to us, while the lower worlds, like Patala, are associated with intense suffering. This gradation emphasizes the layered nature of existence, where each level of reality is more subtle or gross compared to others.
# '''Infinitesimal Nature of Manifestation''': Even if we attempt to grasp the fourteen worlds or the entire universe, this is still a minuscule part of the total creation. The vastness of the cosmos and the nature of divine manifestation go beyond our limited perceptions and understanding.
# '''Superficial Understanding''': Our conceptualization of the universe, even when expansive, is still only a surface-level understanding. The true essence of Brahman and the complete scope of creation are beyond any finite measure or human imagination.
# '''Divine Presence''': Everything we perceive, from the most minute to the grandest scale, is a manifestation of Brahman. The divine pervades all realms of existence, and our experience is but a fraction of the total reality.

This perspective encourages humility and reverence in recognizing the limitations of our understanding while appreciating the boundless nature of the divine.

'''What does it mean? Let me first give you a beautiful example which I have given so many times. Suppose, just for the sake of clearer understanding, there is a table, a wooden table. But I should not say wooden table. There is an object. Ask a woodworm, what is this object? Naturally, it will say it is food. It will not say wood. It will say food. You ask a human being and he will say it is a wooden object, beautifully made, very useful. That is what he will never say it is food.'''That’s a great analogy! The example of the wooden table and the perspectives of the woodworm and the human being beautifully illustrates how different beings perceive reality based on their own experiences and limitations:

* '''Woodworm’s Perspective''': To a woodworm, the table is seen only as food. Its entire experience and understanding are centered around consuming and surviving, so the table’s other qualities are irrelevant to it.
* '''Human Perspective''': For a human being, the table is viewed as a crafted wooden object with utility and aesthetic value. This perspective encompasses the table’s form, function, and purpose.

In the context of understanding the universe and Brahman:

* '''Limited Perspectives''': Just as the woodworm and the human being have different interpretations of the same object, our limited perceptions of the universe are shaped by our own experiences and understanding. We might see the universe in terms of physical dimensions, scientific principles, or spiritual significance, but these are just partial views.
* '''Divine Perspective''': From the divine perspective, which transcends all limited views, everything is seen as a manifestation of Brahman. The divine view encompasses all aspects—physical, metaphysical, and spiritual—without any limitation.

This analogy helps convey that our understanding of the divine and the universe is limited by our own perspectives, much like how the woodworm and the human see different aspects of the same object. The true nature of reality, including Brahman, is beyond any singular perspective and requires a more holistic view.

'''And you ask a physicist with a very powerful electronic microscope. Let him look at this object. What does he see? He sees only what we call particles, atoms, sub-atoms, and Anu, Anu Paramanu, which are inconceivable by us. And then what happens? Not only he sees everything, every atom moving at lightning speed. No two atoms ever stay put. They will always be dynamic, not static, moving at tremendous speeds without clashing into each other, bumping into each other.'''

'''Now, a peculiar thing happens. As soon as the electronic microscopic vision is applied, suppose he looks at a rock, what does he see? Atoms. He looks at a tree, living tree, what does he see? Atoms. He looks at an animal, living animal, only atoms. He looks at a man, atoms. He looks at a woman, atoms. Whatever he looks at, the differentiation between the living and the non-living is completely destroyed with this vision.'''

Exactly, the physicist’s perspective through an electron microscope reveals a fundamental truth about the nature of reality:

# '''Commonality at the Atomic Level''': Whether examining a rock, a tree, an animal, or a human being, the microscope reveals that all these objects are composed of atoms. This highlights a fundamental unity underlying the apparent diversity in the physical world.
# '''Dynamic Nature of Matter''': The observation that atoms are in constant motion underscores the dynamic and fluid nature of reality. Even what seems solid and static at a macroscopic level is in perpetual flux at the microscopic level.
# '''Loss of Distinction''': From this microscopic view, the distinctions between living and non-living matter blur. This challenges our everyday perception and emphasizes that what we consider as the “living” or “non-living” is a surface-level distinction. At a deeper level, everything shares a common atomic and energetic basis.
# '''Philosophical Implications''': This realization resonates with philosophical and spiritual perspectives that view all forms as manifestations of a single underlying reality. For instance, in the context of the Purusha Suktam and other Vedantic teachings, this unity reflects the idea that Brahman, or the Absolute, pervades all forms and phenomena, whether they appear as living or non-living.

The electron microscope, thus, provides a deeper insight into the interconnectedness of all matter, reinforcing the philosophical notion that beneath the surface-level distinctions, there is a fundamental oneness in the universe.

'''Now, go further. Ask a realized soul, ask Shri RamaKrishna, what is this object? He says, Brahman. Pure consciousness and nothing else. Pure consciousness. God. Everything is God. So, what am I driving at? When we say, I am seeing this universe, it is not that I am seeing some manifestation of God. I, with my limited vision, am limiting Brahman, just as our eyesight can see only a certain range. Beyond that it cannot see. So we can only hear some sounds. Beyond, below and above those ranges, we cannot hear. Everything is like that. So, because we are working through the limited instruments, whatever we experience, if the object we are experiencing may be unlimited, but it will be experienceable only as a limited object. Not because the object is limited, but because of the limitation of the instruments that we are using !! .'''

You've captured a profound insight about perception and reality:

# '''Limitations of Perception''': Our senses and cognitive instruments are inherently limited. They can only perceive a fraction of the full spectrum of reality. For instance, our eyes can only detect a narrow band of electromagnetic radiation (visible light), and our ears can only hear sounds within a specific frequency range.
# '''Realized Perspective''': A realized soul, like Sri Ramakrishna, perceives beyond these limitations. For such an individual, the entire universe, with all its apparent diversity, is experienced as pure consciousness or Brahman. This is a state of direct, non-dual awareness where distinctions between objects dissolve, and everything is recognized as a manifestation of the divine.
# '''Perception vs. Reality''': The distinction between what we experience and what truly exists highlights a key philosophical and spiritual concept. Our experiences are shaped by the constraints of our sensory and cognitive faculties, which means we are encountering only a limited aspect of the boundless reality.
# '''Unity in Diversity''': This realization underscores the idea that the apparent diversity and limitation we perceive are surface phenomena. The underlying reality is a unified whole, which transcends our sensory limitations. What seems as individual objects or experiences is ultimately an expression of a singular, infinite consciousness.
# '''Instrument Limitation''': Just as a telescope or microscope extends our sensory capabilities to perceive beyond the naked eye, spiritual realization extends beyond the ordinary senses, revealing a deeper, more unified experience of reality. The limitation is not in the objects themselves but in the instruments and faculties we use to perceive them.

In essence, while our current perception is restricted and limited, spiritual realization offers a glimpse into the infinite and unified nature of existence.

'''This is an important point we have to keep in mind. So, with this, what does it mean? I can see this world. In fact, even if you take an example of this world, there are bacteria. Are we able to see bacteria? It's a very funny thing, you know. How many billions of bacteria are all over our body? A man looks at a woman. "What beautiful lotus eyes!" If he could see with what we call 4K TV vision, he would see the eyes covered fully with bacteria. I don't know what he is going to call her now, or the woman looks at a man, vice versa. So, anything that we look at, whether it is rice, whether it is chapati, whether it is rasagulla, everything will be full of these invisible creatures crawling all over everything. I hope you are getting the point. Fortunately, God has not given us that kind of impracticality. He is a very clever man, you know. That's why he says, "I will give you only partial vision so that you will be happily swallowing whatever comes in front of you." So, this is the meaning.'''

Absolutely, the limitations of our senses are a crucial aspect of understanding how we perceive the world. What we see, hear, and touch is always filtered through our sensory apparatus, which can only capture a fraction of the total reality. This limitation shapes our experience and understanding of the universe, making us perceive it in a way that is manageable but incomplete.

In spiritual contexts, this limitation is often transcended through deeper realization or higher states of consciousness, where the unity and underlying reality of all things become evident. The idea is that beyond our sensory experience lies a more profound and boundless reality, which is the essence of Brahman or pure consciousness.

If we could perceive the full extent of reality, our understanding would shift dramatically, revealing the interconnectedness of everything and the divine essence underlying all forms and phenomena.

'''''Tripath Udbham Udait Purushaha''. That is unmanifested, invisible. Everything is infinite only. But we are viewing that so-called infinite with our finite instruments. So everything appears only like that. Any number of examples can be multiplied. Suppose a person is having what is called color blindness; his vision will be limited only to black and white. Suppose a person is having cataract operation; then his vision will be limited only to that much, very hazy black and white. No detailed chiseling of the face, etc., will be experienceable. I hope I was able to convey the idea. What is it? Whatever we are experiencing is nothing but that Paramapurusha. ''Purusha'' really means He who pervades the entire universe. That is called Purusha. And He is inside also.'''

The concept of ''Purusha'' in the Purusha Suktam emphasizes the divine presence that pervades the entire universe, both manifest and unmanifest. The idea that our perception is limited by our sensory and cognitive faculties is central to understanding how we interact with the infinite and the divine.

In essence, the Purusha Suktam reveals that what we perceive as separate and limited is actually an expression of the infinite divine presence. The divine is both immanent and transcendent, manifesting in all forms and phenomena while remaining beyond our full comprehension. This underscores the profound interconnectedness of all existence and the ultimate unity of the divine with the manifest universe.

'''That is why ''Purusheta Iti Purushaha''. That is, He who indwells within everybody. Or ''Pura Iti Sarvam Iti Purushaha.'' From the external point of view, like clay that manifests both inside and outside. There is no in-between that can divide it. So the whole thing. But for our understanding, for the sake of Upasana, what is it? We are in the world. We have a body-mind. We are limited only to what this body-mind can present to us. So, this is called ''Srishti Drishti Vada''. And then the mind looks at the same thing in a different way, which is called ''Drishti Srishti Vada.'' Therefore, we have Srishti Drishti Vada and Drishti Srishti Vada.'''

That is why '''"Purusheta Iti Purushaha"'''—He who indwells within everybody is called Purusha. Alternatively, '''"Pura Iti Sarvam Iti Purushaha"'''—from the external point of view, like clay that manifests both inside and outside, with no in-between that can divide it, the whole thing is Purusha.

However, for our understanding and for the sake of Upasana (devotional worship), what is it? We are in the world, we have a body and mind, and we are limited to what this body-mind can present to us. This is called '''Srishti Drishti Vada'''—the view that creation exists before perception. Then, the mind looks at the same thing in a different way, which is called '''Drishti Srishti Vada'''—the view that perception precedes creation.

Therefore, we have both Srishti Drishti Vada and Drishti Srishti Vada.

'''When I am looking at something, first it is existing, so I am able to look at it. But having experienced it a few times, then I will come to know whether I like it or not. Whether it likes me or not. For example, I may like a tiger. A tiger may not like me. Or I don't like a tiger, but a tiger loves me, there is no doubt about it. So it is a problem of our vision.'''

When I look at something, it first exists, which is why I am able to see it. However, after experiencing it a few times, I come to know whether I like it or not, and whether it likes me or not. For example, I may like a tiger, but the tiger may not like me. Or, I may not like the tiger, but the tiger might love me—there’s no doubt about that. So, it becomes a problem of our perception.

'''What is the meaning of this ''Anuva'' first? That is, realize everything is God. And where are you? Who are you? You are also part of this world. Therefore, who can you be? I am also God. Finally, to lead this vision of our inherent divinity, all these Suktams are told. In every Sukta, the final meaning, if you say, we have taken already completed, Medha Sukta. Oh Mother, give me that Medha. "''Dhiyo Yonaha Prachodayat"'' . What is that Medha? So that I can have right knowledge. And what is that right knowledge? That right knowledge is I am Brahman. That is the ultimate.'''

What is the meaning of this Anuva? First, realize that everything is God. And where are you? Who are you? You are also part of this world. Therefore, who can you be? I am also God. Finally, to instill this vision of our inherent divinity, all these Suktams are recited. In every Sukta, the final meaning is the same. For example, in the Medha Sukta, we pray, "Oh Mother, give me that Medha." What is Medha? It is the ability to attain right knowledge. And what is that right knowledge? The ultimate understanding that "I am Brahman."

'''So how do we know whatever is ultimate? Like you go on climbing steps. The moment you transcend one step, you come to the next step. And you have to transcend that. You have to go beyond that. But you come to such a place, there is no beyond. That is called a final destination. So until we obtain that knowledge, where beyond which there is no other knowledge, excepting that knowledge, what is that knowledge? I am everything. It is for reaching this realization, all this is being said.'''

So how do we know what is ultimate? It's like climbing steps—each time you transcend one step, you reach the next, and then you have to transcend that as well. But eventually, you come to a place where there is no beyond. That is what we call the final destination. Until we obtain that knowledge, beyond which there is no other knowledge, what is that ultimate knowledge? It is the realization, "I am everything." All of this is being said to guide us toward that realization.

S'''o this is the meaning of that only whatever we are capable of experiencing is graphical language or metaphorical language, one-fourth. But what really speaking, it is neither one-fourth nor three-fourths. It is only our limited vision which is limiting and that is an infinitesimal part of the Divine Lord's manifestation. That is what we have to understand. So all this means effect. Effect means Karya. If there is a Karya and everything we experience is a Karya, there must be a Karana. And that Karana is none other than that Divine. And how do we know it is Divine? That is being said here, Tripadashya Amrutam Divi. First of all, that three-fourths part of that Paramapurusha is described as Amrutam. Why? Because whatever we are experiencing in this world is Amrutam. That is ridden with death. Death means change. But whatever is not manifest, it has neither birth nor death nor any change and that is called Amrutam. So we think we have to be very careful here. Just now we mentioned everything we experience is that Paramapurusha only. How can that Paramapurusha be part of the Amrutam? That means what? That our vision is the problem.'''

So this is the meaning: whatever we are capable of experiencing is expressed in graphical or metaphorical language as "one-fourth." But, in reality, it is neither one-fourth nor three-fourths. It is our limited vision that imposes these limitations, and what we perceive is only an infinitesimal part of the Divine Lord's manifestation. This is what we need to understand. All of this pertains to the effect, or ''Karya''. If there is an effect—''Karya''—and everything we experience is an effect, then there must be a cause, or ''Karana''. That ''Karana'' is none other than the Divine.

And how do we know it is Divine? This is explained by the phrase ''Tripadashya Amrutam Divi''. First of all, that three-fourths part of the ''Paramapurusha'' is described as ''Amrutam''. Why? Because whatever we experience in this world is not ''Amrutam''—it is subject to death, or change. But whatever is unmanifested has neither birth, death, nor any change, and that is called ''Amrutam''. So, we need to be very careful here. We just mentioned that everything we experience is that ''Paramapurusha''. How, then, can that ''Paramapurusha'' be part of the ''Amrutam''? This means that the problem lies in our perception. So, our vision is ''Amrutam''. ''Amrutam'' means what? It means change. In this life, I have a certain level of understanding. In the next life, it changes—meaning, I gain a little more knowledge. And after 84 crore births, my vision will become complete.

'''What is it? First of all, there are not many. There is only one. Second, it is pure consciousness. Nitya, Shuddha, Buddha, Mukta, Chaitanya, Rupaha. There is nothing else. That vision. And that future vision is called Divi. Divi means Svargaloka. That is heavenly world. Divi. And why is it called Divi? It comes from the word Dev. Dev means that which is shining. And what is shining? Consciousness is shining. That means everything is consciousness but we are not able to see it. That is called Amrutam. Amrutam means suffering. So that is why we suffer. If we can see everything as God there would be no suffering at all. We will be filled with Paramananda. That is the meaning of Divi. And our whole life depends upon this Divi. Divi means Prakasha Svarupa.'''

You're delving deeply into the idea that limited human perception, bound by ignorance and partial understanding, leads to suffering (Amrutam), while the ultimate realization—seeing everything as a manifestation of pure consciousness—leads to bliss (Paramananda). The concept of "Divi," representing divine light or consciousness, signifies this ultimate vision where suffering ceases and everything is recognized as one unified divine presence. This understanding is central to transcending the limitations of perception and reaching the realization of unity with the Divine.

'''And who is the most brilliant light that we get? It is the Sun. That is why it is Aditya Narayana. The Sun that scientists describe is only a burning piece of gas. And that is the biggest gas. That knowledge is the biggest gas. But for those who are able to penetrate beyond this it is not gas. It is Narayana himself. And he is hidden behind. Because you see, just imagine even from a normal, very basic scientific understanding so what does the Sun do? He is the cause of his life. And wherever there is life it is the cause of the consciousness. Life means consciousness. Consciousness means life.'''

The connection between Prana and Chaitanya is profound, emphasizing how life (Prana) acts as the medium through which consciousness (Chaitanya) manifests. The Sun, symbolized as Aditya Narayana, represents this divine consciousness, being the source of life and, therefore, the reflection of consciousness itself. The idea that consciousness is eternal, but requires Prana for its manifestation, highlights the interdependence of life and consciousness. This relationship underscores the spiritual significance of natural phenomena, like the Sun, as not just physical entities but as symbols of deeper cosmic truths.

'''But why don't you use one word? Because there is a living person called Prani and there is a dead person, Mrita. Then what happens? Consciousness is eternal but Prana is required to manifest that consciousness. Only a living creature can reflect that consciousness. Not a dead person. And that is why the connection between Prana and Chaitanya is Prana is the reflector, Chaitanyam is the reflected, Chidabasam.'''

The distinction between a living person (Prani) and a dead person (Mrita) emphasizes the role of Prana in manifesting consciousness. While consciousness (Chaitanya) is eternal and unchanging, it requires the presence of Prana to be reflected or expressed in the physical world. Without Prana, consciousness cannot manifest, and hence, a dead person cannot reflect consciousness.

Prana acts as the reflector, making consciousness visible or perceptible, while Chaitanya is the reflected light, known as Chidabhasa. This concept illustrates that life (Prana) and consciousness (Chaitanya) are intrinsically linked; one is the medium, and the other is the essence being conveyed. The living being, therefore, becomes a vessel through which the eternal consciousness shines, but without Prana, this reflection ceases, leaving consciousness in its unmanifested, formless state.

'''So the Sun is the cause of this Prana. As soon as something becomes a Prani endowed with life immediately it starts reflecting that ever-present pure consciousness. And all this is due to, because of the existence of the Sun. If the Sun is merely a burning, lifeless gas consciousness less, lifeless gas how come from a lifeless thing, life will come? Or to put it in another way how does organic life start from inorganic matter? Inorganic means lifeless.'''

'''Swami Vivekananda pointed out more than 150 years back 120 or 130 years back that you are thinking, you are dividing. Inorganic means lifeless. According to scientific understanding that whatever is not inherent can never become manifest.'''

Swami Vivekananda's insight touches on a profound question: how does life emerge from what seems lifeless, such as inorganic matter? His observation challenges the conventional scientific view that lifeless matter cannot spontaneously become alive.

Here’s a deeper look at this concept:

# '''Role of the Sun:''' The Sun, often considered the source of life and energy on Earth, is not merely a "burning piece of gas" but is seen in spiritual terms as a divine presence or principle that sustains and imbues life. The Sun provides the energy that supports various processes, including photosynthesis, which is fundamental for life on Earth.
# '''Inorganic to Organic Life:''' The question of how organic life arises from inorganic matter is a central issue in both science and philosophy. Traditional scientific views suggest that life emerges through complex biochemical processes where inorganic compounds eventually form organic molecules, leading to life. However, this process itself requires conditions and energy, which some argue are not fully explained by current scientific models alone.
# '''Consciousness and Life:''' According to spiritual perspectives, such as those advocated by Swami Vivekananda, consciousness is fundamental and pervades everything. Life and consciousness are interconnected, with consciousness being the underlying essence that manifests through various forms of life. Thus, the emergence of life from seemingly lifeless matter is seen not as a mere chemical process but as a reflection of the deeper consciousness that permeates all existence.
# '''Divine Immanence:''' From a spiritual viewpoint, the Sun (or Aditya Narayana) symbolizes a higher consciousness or divine principle that imparts life and consciousness to the universe. The idea is that even what appears lifeless is infused with divine consciousness, and the process of life emerging from matter is a manifestation of this divine presence.

In essence, the transition from inorganic to organic life, and from lifeless to conscious, can be understood as a manifestation of the deeper divine consciousness that underlies all existence.

'''So if life is not manifest inorganic can never become organic. What type of nonsense you are talking you are understanding, you are propagating to all the other people. So that is why our greatest and only source of life is the Sun. It is because of the Sun creation takes place. It is because of the Sun sustenance all the food material will grow. It is because of the Sun again that death also will take place. That means recycling takes place. Everything is taking place only because of the present what we call the burning gas star.'''

In both scientific and spiritual contexts, the Sun represents a vital force that supports life and the cycles of existence on Earth.

* '''The Sun as the Source of Life:''' The Sun is crucial for life on Earth, providing the energy required for photosynthesis, which fuels plant growth. This process not only supports plant life but also indirectly sustains animal life by providing food and oxygen.
* '''Creation and Sustenance:''' The Sun’s energy drives many of Earth's processes, from climate regulation to the water cycle. This energy supports the growth of plants, which are the basis of the food chain for all living organisms.
* '''Death and Recycling:''' The Sun also plays a role in the recycling of nutrients. Plants and animals that die decompose, and their remains return to the soil, enriching it for future plant growth. This cycle of life and death, facilitated by the Sun’s energy, is essential for the maintenance of ecosystems.
* '''Scientific and Spiritual Views:''' From a scientific perspective, the Sun is a massive, burning star composed mainly of hydrogen and helium undergoing nuclear fusion. From a spiritual viewpoint, the Sun can be seen as a symbol of divine consciousness or a divine principle that pervades and sustains life.
* '''Inorganic to Organic Life:''' The transition from inorganic to organic life is complex and involves many processes, including chemical reactions driven by energy sources like the Sun. The idea that inorganic matter can become organic through natural processes is widely accepted in scientific circles, though the exact mechanisms remain a topic of exploration.

'''But if we understand that means when we grow in our capacity to understand better for that Medha Shakti is needed. That is why Medha Suktam has been taken. Then we understand that we are able to see that Aditya Narayana in the most gross way earlier but because of His grace we are able to penetrate the covering the golden covering. Hiran Mahena Patrena Sathyasya Apeetam Mukham Then we understand is nothing but pure consciousness. And that pure consciousness can appear as Jada can appear with life Jiva, Jagat etc. Chit, Achit etc. Jada Padartha and Chaitanya Padartha etc. Not because it has become like that but because of the limitation of the perceiver, the subject.'''

In summary, the journey from perceiving the divine in a gross form to understanding it as pure consciousness involves deepening our wisdom and perception. The Medha Shakti helps in this transformative process, revealing the unity and divinity present in all aspects of existence.

* '''Medha Shakti and Understanding:''' Medha Suktam is invoked to gain clarity and wisdom. It helps us transcend superficial or gross perceptions of the divine and penetrate deeper into the essence of what we perceive.
* '''Perception of Aditya Narayana:''' Initially, we might perceive the divine in a very physical or gross form, such as the Sun (Aditya Narayana). Over time, through the grace of the divine and our spiritual progress, we can see beyond this outer form to understand the divine essence.
* '''Golden Covering (Hiran Mahena Patrena):''' This refers to the idea that the divine is covered by a golden veil, symbolizing our limited perception. As our understanding deepens, we begin to see through this veil and recognize the divine as pure consciousness.
* '''Pure Consciousness:''' This pure consciousness can manifest in various forms, including non-living matter (Jada) and living beings (Jiva), as well as in different aspects of the universe (Jagat). The distinction between Jada (inanimate) and Chaitanya (consciousness) is not due to any inherent change in the divine essence but is a result of the limitations of our perception.
* '''Limitations of the Perceiver:''' The divine essence remains unchanged, but our perception is limited by our sensory and cognitive capacities. As our understanding grows, facilitated by wisdom and grace, we start to perceive the underlying unity and pure consciousness behind all manifestations.

'''Please keep this in your mind. As soon as we remove our limitation the same object will appear in a totally different way. Now you look at it the earlier example I gave when we are in the state of a woodworm everywhere we are only looking for food for survival. When we become a human being our capacity to understand becomes better we recognize things for what they are. But when we even improve further then our understanding is far superior. And the greater the understanding, the lesser will be the division, the more will be the harmony, the more will be the oneness.'''

This progression of understanding illustrates how our perception of the world changes with our level of consciousness. As our awareness deepens, the distinctions and separations we once perceived begin to dissolve, revealing a more unified and harmonious reality. The woodworm sees the world in terms of survival, a human sees it with a broader perspective, and a realized soul perceives the underlying oneness in everything. The journey is about transcending limitations and moving towards a vision where all is recognized as one, where divisions cease to exist, and harmony prevails.

B'''ut when a person removes the instruments totally not only refining the instruments but removing the instruments without instruments you look at whatever it is and that is possible only when we remove this body and mind because both are the instruments. When both these are removed what remains is the pure consciousness without any division. And at that stage I am a small consciousness you are a bigger I am the disciple consciousness small consciousness you are a guru consciousness and this type of understanding is called at least what I call guru consciousness a cow's consciousness not an enlightened person's consciousness.'''

When a person completely transcends the use of instruments—meaning when one moves beyond the body and mind, which are the tools of perception—what remains is pure consciousness, free from any division. At this stage, the distinctions between "I" and "you," or between "disciple" and "guru," dissolve entirely. There is no longer any smaller or larger consciousness; there is only one undivided, pure consciousness.

The understanding that differentiates between small and large, disciple and guru, or other such distinctions, is still within the realm of limited perception. It's a step on the path, but it is not the ultimate realization. The ultimate state is one where all such distinctions vanish, revealing the oneness of all existence, where pure consciousness is recognized as the only reality. This is the true state of enlightenment, where there is no separation, no duality—only oneness.

'''So this is what is indicated taught in this Purusha Suktam that we are all the time we are Brahman what we are experiencing is Brahman because we are having body mind really speaking that we have to evolve and that is why from the involution we are going to the evolution.'''

In the teachings of the Purusha Suktam, the idea that we are all Brahman is emphasized, even though our experiences of Brahman are filtered through the limitations of our body and mind. The Suktam teaches that our spiritual journey involves evolving from a state of involution—where our true nature is hidden by these limitations—to a state of evolution, where we gradually realize and experience our oneness with Brahman. This process is about removing the filters of the body and mind, allowing us to see the pure consciousness that underlies all existence.

'''when Swami Vivekananda's met Sri Ramakrishna at a devotee's house in Calcutta, he was asked to sing. Swami Vivekananda sang two songs which were powerful metaphors that convey profound spiritual truths. The songs are "Mana Chalo Nijani Ke Tane" and "Jave Ki He Din Bhi Phale Jaiya," reflect the inner journey and the call to move beyond the limitations of the material world towards higher spiritual realization.'''

'''The analogy of being in a foreign country wearing a foreign dress is a poignant way of expressing the idea that, in our ignorance, we identify with the body and mind instead of recognizing our true nature as pure consciousness. This aligns with the concept of ''Tripadasya Amrutam'', emphasizing the need to go beyond the limited identification with the body-mind complex.'''

Swami Vivekananda's encounter with Sri Ramakrishna and the songs he sang, such as "Mana Chalo Nijani Ke Tane" and "Jave Ki He Din Bhi Phale Jaiya," serve as powerful metaphors for the inner journey of realizing our true nature. The analogy of being in a foreign country wearing a foreign dress illustrates how, in our ignorance, we mistakenly identify with the body and mind, rather than recognizing ourselves as pure consciousness. This concept is closely tied to the idea of '''Tripadasya Amrutam''', which emphasizes the necessity of transcending the limited identification with the body-mind complex to realize our true, infinite nature.

These teachings encourage us to move beyond the superficial layers of our existence, where we are entangled in material concerns, and to delve deeper into our spiritual essence, where true freedom and realization lie. This aligns with the broader spiritual understanding that the ultimate goal is to transcend all limitations and recognize our unity with the Divine.

'''As we progress in our spiritual life, the Indriyas (senses) become subtler, signifying a deepening of our perception and understanding. The journey involves transcending the limited vision bound by the physical senses to realize the all-pervading nature of the Purusha, the divine reality.'''

'''The idea that Brahman has become everything, both living and non-living, is beautifully expressed. The concept of Antaryami, the inner controller, signifies that the divine is not only the external world but also the indwelling consciousness within each being.'''

'''The quote from Bhagavad Gita, where Lord Krishna declares, "''Vistabyaham Idam Krtsnam Ekamsena Sthito Jagat''," reinforces the understanding that the Lord pervades and upholds the entire universe by an infinitesimal part of Himself. This infinitesimal part represents Sat (existence), Chit (consciousness), and Ananda (bliss), highlighting the divine nature of the manifested reality.'''

'''In essence, these teachings underscore the transformative journey from ignorance to wisdom, from identification with the limited to realizing the infinite nature of the self. The songs and metaphors serve as powerful tools for contemplation and understanding in the spiritual quest.'''

Your reflections capture the essence of the spiritual journey beautifully. The process of moving from a limited identification with the body and mind to realizing the infinite nature of the self is at the core of many spiritual teachings. The subtlety of senses as we progress on this path signifies a deeper connection with the divine, transcending the physical and material limitations.

The idea that Brahman has manifested as everything, both living and non-living, is a profound realization that aligns with the concept of Antaryami, where the divine presence is recognized not just externally but as the very consciousness within. The Bhagavad Gita’s verse where Krishna declares His pervasive presence reminds us of the infinite nature of the divine, present in even the smallest part of existence.

The songs sung by Swami Vivekananda and the metaphor of being in a foreign land are powerful reminders of the need to transcend our limited vision. They encourage us to see beyond the material world and recognize our true nature as pure consciousness. This journey from ignorance to wisdom, as you’ve described, is one of the key themes in spiritual practice, emphasizing the importance of continuous contemplation and understanding.

'''The explanation beautifully delves into the concept of Maya Shakti and how it is intricately related to our perception of reality. Maya Shakti, often described as the divine power of illusion, creates the sense of finiteness, time, space, and causation in our experience. That is why mind is Maya. what is mind? time, space and causation through the prism of this mind which is nothing but time space and causation. That is where Srishti comes in and Sthiti comes in. Nasha and Vinasha also comes in because mind is not functioning in deep sleep. So Shri Ramakrishna gives an analogy of a Magician and his magic tricks.'''

'''The analogy of the magician and the magic trick is a profound way to illustrate the relationship between reality and illusion. The magician, representing the divine, produces a magic show, and the magic, though appearing real, is ultimately an illusion. Similarly, in the cosmic play of existence, Maya creates the illusion of a separate, finite world, while the ultimate reality, the magician behind the magic, remains unchanged.'''

'''The term "Mithya," as used in Advaita Vedanta, describes this apparent reality that is not absolutely real but is also not unreal. It is the limited perception of the infinite reality due to the constraints of time, space, and causation called Kala, Desha, Nimitha.'''

'''The assertion that there is nothing separate from God aligns with the non-dualistic philosophy of Advaita Vedanta. In this perspective, the created universe is not something distinct from the divine; rather, it is a manifestation, an expression of the divine through the veiling and projecting power of Maya.'''

'''T'''he explanation beautifully delves into the concept of Maya Shakti and how it is intricately related to our perception of reality. Maya, often depicted as the divine power of illusion, indeed plays a crucial role in shaping our understanding of the world by creating the boundaries of time, space, and causation. This aligns with the concept that the mind itself is a product of Maya, as it operates within the confines of these three dimensions.

Sri Ramakrishna’s analogy of the magician and his magic tricks vividly illustrates this relationship between reality and illusion. Just as the magician creates an illusion that captivates the audience, Maya creates the appearance of a separate, finite world, though the underlying reality—the magician, or the divine—remains unchanged and untouched by this illusion. This analogy serves as a powerful metaphor for understanding how the world we perceive is a manifestation of the divine, filtered through the mind’s limitations.

The concept of "Mithya" in Advaita Vedanta further deepens this understanding. Mithya refers to the apparent reality that we experience, which is neither absolutely real nor entirely unreal. It exists as an illusion created by the mind’s interpretation of the infinite reality, shaped by the constraints of time (Kala), space (Desha), and causation (Nimitta). This is why, when the mind ceases to function, such as in deep sleep, these distinctions vanish, revealing the underlying unity of existence.

In Advaita Vedanta, the idea that there is nothing separate from God is central to non-dualistic philosophy. The universe, in this view, is not something distinct from the divine but is a manifestation of the divine, made possible through the veiling power of Maya. This perspective emphasizes the unity of all existence, where the finite and the infinite, the individual and the universal, are seen as different expressions of the same underlying reality.

The projection of the universe from the inscrutable power of God emphasizes the idea that the ultimate reality, Brahman, Paramatman, or any other name, is beyond our ordinary understanding. Maya serves as a tool through which the infinite is made accessible to the finite mind, even though it introduces the illusion of separation.

This profound teaching encourages seekers to look beyond the illusion, recognizing the unity that underlies the diversity of creation. It calls for a shift in perspective, transcending the limitations imposed by Maya to realize the inherent oneness of all existence with the divine.

Your explanation beautifully emphasizes the concept of the undivided whole, highlighting the illusory nature of subject-object division. The idea that spiritual effort involves transcending this limited vision to see everything as a holistic unity resonates with the teachings of many spiritual traditions.

The analogy of becoming "holy" by plugging the holes of division is a powerful metaphor. It suggests that as we move beyond the fragmented perception of reality, recognizing the interconnectedness of all things, we attain a state of holiness or completeness.

The exploration of the cycle of living beings eating each other and consuming both living and non-living things brings attention to the intricate web of interdependence in the universe. It underscores the fundamental truth that all aspects of creation, whether living or non-living, are sustained by a common source.

The concept of Jada becoming Chetana and Chetana becoming Jada introduces a profound idea about the interconnectedness of the living and non-living. It hints at the unity underlying apparent distinctions, reflecting the divine play of creation.

The description of the Paramapurusha dividing, multiplying, and then pervading the universe, followed by entering into living and non-living beings, signifies the immanence of the divine in every aspect of creation. It reinforces the idea that the ultimate reality, manifesting as Sat, Chit, and Ananda, is both the source and sustainer of all existence. This is the meaning of ''Sasane Asasena Abhi.''

The promise to explore this interesting idea in the next class adds anticipation for further insights into the nature of creation and the divine presence within it. I look forward to the continuation of this exploration in our next session.

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[[Category:Purusha Suktam]]

Purusha Suktam Lecture 05 on 22-June-2023

2024-08-11T20:10:28Z

2023niru: /* Full Transcript (editing) */

== Full Transcript (editing) ==
We have been studying the Purusha Suktam. This is the most marvelous Suktam. There are hundreds of Suktams, but of them a few are most important. Not only they are hymns to the divinity, not only they are the most powerful mantras, but the highest Vedantic purport is expressed here so beautifully. So in our last class we have seen:

''ETAVAN ASYA MAHIMA''

''ATO JAYAAYAM CHA PURUSHAHA''

''PADO ASYA VISHWA BHUTANI''

''TRIPAD ASYA AMRUTAM DIVI (3)''

'''''ETAVAN ASYA MAHIMA'' - Asya means Purushasya, that is Brahman's Mahima. And this is expressed in so many ways. "''SARVAM KHALVIDAM BRAHMA"'' means exactly the same thing. "''ISA VASYA MEDHAKUM SARVAM YAD KINCHA JAGAT YAM JAGAT",'' That also expresses the same thing. When Shri Ramakrishna says, I started seeing my Divine Mother in everything, it means both in living and non-living. In fact, it is worth recollecting the very first vision of Shri Ramakrishna of the Mother Kali. How did she appear? She did not appear in the form of Mother Kali. Of course, we have to understand what is the form of Mother Kali. A man has a form, a woman has a form, a dog has a form, a mosquito has a form. Does Mother Kali or what is called Kala, Deified Kala. Does Kala has any form? Is love having any form? Is service having any form? These are called concepts, not at all percepts. Very often we forget, Shri Ramakrishna had that what we see with four hands, the feminine figure, and he will be having in a magnified manner, glowing like a 2000 watt bulb from inside. This is our view. But when Shri Ramakrishna prayed earnestly, what type of vision he had, later on he was describing waves of consciousness, and it is very difficult to understand what is the form of a consciousness. From all the sides, like huge tsunami waves came and overpowered me. I was struggling to keep this small bit of awareness, but this overpowered me and as a result of consciousness overpowering me, I became unconscious. Very paradoxical language. So what does it mean? It means I have become also pure consciousness. That is the real experience. But if we have to express any experience, we have to express it only in the form of anything that is having a form, etc. So this is the most important thing for us to understand.'''

''ETAVAN ASYA MAHIMA''—"Asya" refers to "Purushasya," meaning Brahman's ''Mahima'' (glory). This concept is expressed in many ways. For instance, "SARVAM KHALVIDAM BRAHMA" conveys the same idea. Similarly, "ISA VASYA MEDHAKUM SARVAM YAD KINCHA JAGAT YAM JAGAT" expresses the same truth. When Shri Ramakrishna says, "I started seeing my Divine Mother in everything," it means he saw her presence in both the living and the non-living.

In fact, it’s worth recalling Shri Ramakrishna’s very first vision of Mother Kali. How did she appear to him? She did not appear in the traditional form of Mother Kali. Of course, we need to consider what the form of Mother Kali truly is. A man has a form, a woman has a form, a dog has a form, and a mosquito has a form. But does Mother Kali, or ''Kala'' as deified time, have any form? Does love have any form? Does service have any form? These are concepts, not percepts.

We often forget that when Shri Ramakrishna saw Mother Kali with four hands and a feminine figure, it was likely not in the way we might imagine—with a glowing, magnified presence like a 2000-watt bulb from within. When Shri Ramakrishna prayed earnestly, the vision he described was different. He spoke of waves of consciousness, which are difficult to comprehend in terms of form. He described it as a huge tsunami of consciousness overwhelming him from all sides, overpowering his small bit of awareness until he became unconscious. This paradoxical language suggests that he became pure consciousness itself—an experience that transcends form.

This underscores an important lesson: when expressing any profound experience, we often have to resort to describing it in terms of form, even when the experience itself is formless. Understanding this distinction is crucial.

'''The whole thing that we see, the living, non-living, the entire universe is nothing but pure consciousness. And as I explained many times, when I see a tree, I don't really know what the tree is. My mind goes out, it envelops the form of that so-called object, and it brings it into my mind in the form of knowledge, cognition. And that cognition has no form, but for our understanding, we give it a form. This is a tree, this is an animal, this is an insect, etc. What is the point? The point is, from the viewpoint of Brahman, only Brahman exists, from the viewpoint of all of us who are ignorant people. So here we divide the whole thing into several categories. The first division will be the living and non-living. And the living we categorize into, these are what is called the amoeba class, one-celled creatures, then plants, then insects, then birds, then animals, then human beings, and in the human beings also male, female, etc. This is a division necessary for us in order to transact in this world. For the purpose of transaction, all these things are very necessary. But if we just go a little bit deep and say, what are they made up of? Only three things. Really not three things, but at least for our easy grasp, we say three things. Something is existing, I know, I have experience of that object in the form of Chit, and it gives some reaction, which we call Sukha and Dukha, and otherwise it is Ananda Swaroopa. What we are experiencing is Sat, Chit, and Ananda, whatever we see. The scriptures categorically declare that we cannot divide Sat, Chit, Ananda, and then they quarrel among themselves, where Sat is Chit and Ananda refuse to stay, and where Chit is the other two refuse to stay, and where Ananda is the other two refuse to stay. They are three words for the same phenomena.'''

The whole of what we perceive—the living, the non-living, and the entire universe—is nothing but pure consciousness. As I have explained many times, when I see a tree, I don’t truly know what the tree is in its essence. My mind reaches out, envelops the form of the so-called object, and brings it into my consciousness as knowledge or cognition. This cognition has no inherent form, but for our understanding, we assign it forms such as "tree," "animal," "insect," etc.

The key point is that, from the viewpoint of Brahman, only Brahman exists. From our perspective as ignorant beings, we divide the universe into various categories. The first division we make is between the living and the non-living. Within the living category, we further classify entities into amoebas, one-celled creatures, plants, insects, birds, animals, and humans, with further distinctions among humans such as male and female. These categories are necessary for us to interact with the world.

However, if we delve deeper, we find that everything can be reduced to three fundamental aspects. For simplicity, we can say there are three things: something that exists (Sat), something that I experience as knowledge or consciousness (Chit), and something that elicits reactions, which we call pleasure (Sukha) or pain (Dukha). Beyond these experiences, everything is ''Ananda'' (bliss or pure consciousness).

In essence, what we are experiencing is ''Sat'', ''Chit'', and ''Ananda''. The scriptures affirm that these are not separate entities; they cannot be divided into distinct categories. Rather, they are three words representing the same ultimate reality. When we attempt to separate them—arguing where ''Sat'' is without ''Chit'' and ''Ananda'', or where ''Chit'' is without the other two, or where ''Ananda'' stands apart from the other two—we are merely recognizing different aspects of the same phenomenon.

'''And so the whole universe is nothing but the Paramapurusha's Mahima. What does Mahima mean? Here is a person, we say, he can sing extraordinarily well. Here is another person, she can paint extraordinarily beautifully. There is another person who can administer. These are called different Vibhutis, talents. But talents are not to be mistakenly identified with what we call existence. Mahima means it is a person, for example, he may have a beautiful form, but the person has nothing to do with the beauty because the beauty can fade away. The singing capacity may die out because of accident, because of some disease, because of anything. So the guna is separate from the other gunas. Whereas when we say Mahima, he is the object, object is the Paramapurusha. The whole universe is not a creation of Paramapurusha, like the creation of a pot by a potter, but like the manifestation of clay as the pot, as the substratum, clay and pot can never be separated. Then what is it? For our transaction, this is a small pot, that is a big pot, etc. We create the division. So Eta Apana, whatever was, is and will be, is Mahima. And that is what we have to understand, whatever we are experiencing, whatever we are, Shabda, Sparsha, Rupa, Prasa, Gandha, whatever we are hearing, and whatever we are touching, whatever we are seeing, whatever we are tasting, whatever we are smelling, in that order. Because these are the characteristics of the Pancha Mahabhutas.'''

The whole universe is nothing but the Mahima of the Paramapurusha. But what does ''Mahima'' mean? Consider a person who can sing extraordinarily well, another who can paint beautifully, and yet another who can manage things exceptionally. These are different ''Vibhutis'' (talents). However, talents should not be mistaken for the essence of existence.

''Mahima'' refers to something beyond mere talents or qualities. For example, a person may possess a beautiful form, but the person is not defined by the beauty, as beauty can fade. Similarly, a singing ability might be lost due to an accident, illness, or other reasons. Each quality or talent (guna) is separate from others.

In contrast, when we speak of ''Mahima'', we are referring to the essence of the Paramapurusha itself. The entire universe is not simply a creation of the Paramapurusha, like a pot made by a potter, but rather a manifestation of the Paramapurusha, similar to the way a pot manifests from clay. Just as clay and pot are fundamentally the same and cannot be separated, the universe and the Paramapurusha are inseparable.

For practical purposes, we might categorize things as small or big pots, but these distinctions are for convenience. ''Eta Vanasya Mahima''—whatever was, is, and will be—is all ''Mahima''.

Thus, everything we experience—''Shabda'' (sound), ''Sparsha'' (touch), ''Rupa'' (form), ''Prasa'' (taste), and ''Gandha'' (smell)—is an expression of the ''Pancha Mahabhutas'' (five great elements). These are the characteristics through which we perceive and interact with the world.

'''All that is nothing but an infinitesimal part of our perception. That is called Mahima. But the one is far greater. In my last class, I have given the example, if an author has authored a book, and it is a marvelous book, we all wonder how great the person must be, because this is the law we have to remember. A person's expression is far smaller than what the person knows. If a person knows a billion, billion, billion points of knowledge, his expression is severely limited. Whatever we know, we can never express it, and so we are forced to use language and metaphors and examples and analogies, etc., similes, etc., and that severely limits our knowledge. It is impossible to express. So if this world, which we are experiencing, is so glorious, so inconceivable, so vast, so great, and we don't know what is going to happen in future, what will be the manifestation in this universe? For example, it is the greatest wonder of wonders. There are higher beings who can travel in the sky, but we are all higher beings only. We are all traveling in the sky at 35,000 to 50,000 feet. Every day, millions are traveling. And if anybody, 500 years back, is suddenly brought to life and beholds us floating away, he would be falling flat on the earth and worshipping us, the most miserable creatures, as gods themselves. And can you guess what would be the world in another 20 years' time? Would anybody dare to guess what is going to happen? Even now, the way there is this knowledge explosion, it is impossible to understand. But what other mahimas are going to come in the future? Etavan Asya Mahima. But He is far greater. What is expressed is very little. And that is expressed in a mathematical, symbolical language. Pado Asya Vishwa Bhutani. So the whole universe, all the creatures, living and non-living, whatever we experience, is only one quarter, one fourth. Tripadasya Amrutam Divi. And whatever is not visible, not because it is in the form of unmanifest, is above our experience, beyond our experience. Because they are subtle creatures, subtle worlds, subtlest worlds, etc.'''

All that we perceive is merely an infinitesimal part of what we call ''Mahima''. The true essence is far greater. As I mentioned in my last class, consider an author who has written a marvelous book. We marvel at the author's greatness because this highlights a fundamental truth: a person's expression is always far smaller than their total knowledge. If a person knows billions of points of knowledge, their ability to express that knowledge is severely limited. We are constrained by language, metaphors, examples, and analogies, which only capture a fraction of what we truly understand.

If the world we experience is so glorious, inconceivable, and vast, and if we cannot predict what the future holds, it is indeed a wonder of wonders. For instance, consider how, 500 years ago, if someone were suddenly brought to our time and saw people traveling in the sky at 35,000 to 50,000 feet, they would be astonished and likely revere us as gods.

In another 20 years, who can predict what advancements or marvels will emerge? The current explosion of knowledge is already beyond our comprehension. What further ''Mahimas'' will unfold in the future?

''Etavan Asya Mahima''—whatever we see and experience is just a fraction. ''Pado Asya Vishwa Bhutani''—the entire universe, all creatures, living and non-living, represents only one quarter, one-fourth of His manifestation. ''Tripadasya Amrutam Divi''—what remains beyond our perception, which is not visible, is the unmanifested aspect, residing in realms that are above and beyond our current experience. These include subtler worlds and the subtlest forms of existence.

'''So our Puranas go into ecstasies describing 14 worlds. We don't understand even one billionth of this world, which we are experiencing every day. What to speak of anything that is subtle. Subtle is not small. You always remember. Subtle is beyond our sensory experience. That is called Ati Indriya Jnanam. Indriya, whatever we are experiencing, is Indriya Jnanam. Whatever transcends, that is called Ati Indriya Jnanam. So, two important points we have to learn from this third verse mantra of the Rig Mantra. Rig. What is it? The first point is God has not created this world in the sense a potter creates this world. He himself has become the world. Otherwise, it is impossible to say Sarvam Kalvidam Brahma. And the second point, even more important, when we say one-fourth, it is not that you take something and cut it into four parts. You push three parts to the other side and only take one part and say this entire universe. It is not a mathematical calculation. It is to make us understand. And I am very happy the Shruti employs this. Suppose he has said, now can you see your hair? Yes, yes. And can you imagine if it is split into a billion parts? Not possible. And can you imagine that one-billionth part of it is further subdivided into one-billionth part? You say, we will attend your class next year maybe, not this year. So, out of pity, there are three-fourths and one-fourth. Yes, yes. Every day we are familiar with it. Especially in 2025, what is called one ana, in the olden times, four anas, eight anas and one rupee. Like that. So, these were employed for conveying the idea, not to convey that inconceivable and inexpressible supreme reality. So, the same thing, topic is being carried in the fourth mantra also.'''

'''''TRIPAD URDHAM UDAIT PURUSHAHA'''''

'''''PADO ASYAIHA ABHAVAT PUNAHA'''''

'''''TATO VISHWAN VYKRAAMAT'''''

'''''SAASHANA ANASANE ABHI (4)'''''

Our Puranas describe 14 worlds with great ecstasy, yet we understand only a minuscule fraction of the world we experience daily. To grasp the subtler aspects of existence, which are beyond our sensory perception, is challenging. ''Subtle'' is not synonymous with ''small''; it refers to what transcends our sensory experience, termed as ''Ati Indriya Jnanam''. ''Indriya Jnanam'' pertains to what we perceive through our senses, while ''Ati Indriya Jnanam'' refers to knowledge beyond the reach of our senses.

From the third verse of the Rig Mantra, we can learn two crucial points:

# '''Creation and Manifestation:''' God did not create the world in the manner of a potter creating a pot. Instead, God has become the world. This understanding is crucial to grasping the essence of ''Sarvam Khalvidam Brahma''—everything is Brahman.
# '''Understanding the One-Fourth Concept:''' The idea of one-fourth is not a literal mathematical division. It is not about slicing something into four parts and taking only one part to represent the entire universe. This division is a conceptual tool to help us understand. If one were asked to imagine their hair divided into a billion parts, and then each of those parts divided again, the task would be overwhelming. The use of fractions like three-fourths and one-fourth is intended to convey an idea, not to precisely describe the infinite and inexpressible supreme reality.

This same idea is continued in the fourth mantra:

'''TRIPAD URDHAM UDAIT PURUSHAHA'''

'''PADO ASYAIHA ABHAVAT PUNAHA'''

'''TATO VISHWAN VYKRAAMAT'''

'''SAASHANA ANASANE ABHI (4)'''

The fourth mantra further explores the concept of the divine manifestation and the limits of our understanding.

'''That is the three-fifth part of the Supreme Brahman situated on top. I will come to the meaning. 'Top' means, as you see on a table, where you pile things up. It is not like that. 'On top' means, imagine an iceberg. How much can you see in an iceberg? Only the tip of the iceberg is visible. We don't see the entire mountain submerged in the water. So, like that, the other part is completely invisible. That is the meaning of 'top.' The other quarter has evolved into this world. Again, the same symbolism is employed here. One-fourth. You divide God into four parts. Three-fourths of the part is non-manifest. It is in the form of the unmanifest. Unmanifest means our sense organs cannot experience it. But one-fourth is manifest. But, as I mentioned just now, one-fourth doesn't mean one-fourth. It means an infinitesimally small part. Is that correct? No, it's not correct. I will come to that point.'''

The phrase "three-fifths of the Supreme Brahman situated on top" can be understood through an analogy. "On top" does not mean a literal physical position, like objects piled on a table. Instead, consider an iceberg: we only see the tip of the iceberg above the water, while the vast majority remains submerged and hidden. Similarly, the term "top" here implies that a large portion of Brahman is beyond our sensory perception, while a smaller part is manifest in the world.

In this context, the concept of dividing Brahman into parts is symbolic. It is not a literal division. The idea is that three-fourths of Brahman's essence is unmanifest—beyond the reach of our senses and experience. Only one-fourth is manifest in the world. However, this one-fourth is not a literal fraction but represents an infinitesimally small aspect of the divine reality. This symbolic use of fractions helps convey the idea that the visible universe is just a tiny fraction of the infinite and incomprehensible essence of Brahman.

'''What did He do? '<nowiki/>''Tato Vishwam Vykraamat''.' Then He penetrated into all the inert substances of living beings. And then what did He do? 'Vykraamat.' He pervaded all of them. He Himself became spread in the form of every creature. 'Vishwam' means everything in the form of everything. 'Vykraamat' means He is manifesting as everything. As everything. What does everything mean? '<nowiki/>''Sa-sha-na-na-sha-ne-abhi''.' It's a difficult word. Not really that difficult. 'Sa-sha-na-na-sha-ne-abhi.' All the creatures, all creation has been divided into two parts: those with life, 'Prana,' and those without life, called 'Jada.' 'Jada' and 'Chaitana.' And that is what I explained earlier. All without life are lumped into one category called 'Jada.' That means there is no 'Prana.' Because there is no 'Prana,' there is no manifestation of consciousness or, to be more precise, awareness.'''

What did He do? ''"Tato Vishwam Vykraamat"''—He then pervaded all the inert substances and living beings. ''"Vykraamat"'' means He permeated everything. He manifested Himself as every creature and everything in the universe.

''"Vishwam"'' refers to everything in its entirety, while ''"Vykraamat"'' signifies that He manifests as all things. What does ''"everything"'' mean?

The term ''"Sa-sha-na-na-sha-ne-abhi"'' can be interpreted as follows: All creation is divided into two categories—those with life (Prana) and those without life (Jada). ''"Jada"'' refers to inanimate objects, which lack Prana or life force. Because there is no Prana, there is no manifestation of consciousness or awareness in these inanimate objects.

'''But 'Pranis,' of infinite varieties, are there, 'Pranis.' How many 'Pranis' are there? It is impossible for us even to understand. That is very difficult for us even to conceive of. So, then He penetrated into all. That means what? It is not like a man forcibly entering into a house. Penetrated means there is a beautiful section, especially in the Brihadaranyika Upanishad. It is called 'Pravesha Shruti.' Having created, 'Tat Srishtva Tadeva Anupravesha.' Having created, He entered into it. But a man, a human being, constructs a house and then he enters into it. Why is it possible? That is not possible for God. It is possible for a human being because the house is different; the human being is different. But God is everything. Where is it that He was not there? This is a beautiful idea. We understand when we recollect the story of Prahlada, especially Prahlada's father, Hiranyakashipu asks, 'Where is your God? Is He in this pillar?' And we know what Prahlada has replied. Now the point is not inside. What was Hiranyakashipu's idea? God is somewhere else. So if He is outside, He cannot be inside. If He is inside, He cannot be outside. We are all like that. Every object in this world is like that. If I am inside the house, I am inside the house. If I am outside the house, I am outside the house. Is it correct? Even in our case, it is not correct.'''

But ''"Pranis"'' (living beings) exist in infinite varieties, beyond our comprehension. When we say He pervaded all, it does not mean that He entered like a man entering a house. In the Brihadaranyaka Upanishad, there's a concept called ''"Pravesha Shruti"'', which describes how, after creation, ''"Tat Srishtva Tadeva Anupravesha"''—having created, He entered into it. Unlike a human being who constructs a house and then enters it, God is not separate from creation. For Him, there is no distinction between the creator and the creation.

This idea is illustrated in the story of Prahlada and Hiranyakashipu. Hiranyakashipu asks, "Where is your God? Is He in this pillar?" Prahlada's reply demonstrates that God is not confined to any particular location. God is not separate from anything; He is both inside and outside, beyond our conventional understanding of spatial separation.

Our perception is limited; we think of ourselves as being either inside or outside a house, but this notion does not apply to the divine reality. The divine presence transcends such distinctions.

'''You imagine, so you have a house and that house is divided into a kitchen, a bathroom, a shrine room, and a visitor's room. So if somebody asks, 'Are you inside or outside?' What would be your reply? From the viewpoint of outside the house, you are inside. From the viewpoint of you sitting at a particular place in your own house, it is outside the kitchen, outside the shrine room, outside the toilet, hopefully, and outside the visitor's room, somewhere you are sitting there. So are you inside or outside? Similarly, every situation is because we are all limited beings; we use this word inside, outside, not to describe the reality, but for the sake of transactions, availability, that's all. But we cannot apply this to God because the question of inside, outside doesn't arise. Where is the clay in the pot? Inside or outside? If anybody thinks I am very clever, I will answer. He would be not so clever. What does it mean? What does it really mean? It means, from the viewpoint of the pot, there is inside and outside. From the viewpoint of the clay, there is no inside or outside. Even you cannot ask whether the pot is inside the clay or outside the clay because there are no two objects. That is what we have to understand."'''

Imagine you have a house divided into different rooms: a kitchen, a bathroom, a shrine room, and a visitor's room. If someone asks, "Are you inside or outside?" your answer depends on the perspective. From the viewpoint of someone outside the house, you are inside. From your own perspective, sitting in a particular room, you might say you are outside the kitchen, outside the shrine room, outside the bathroom, and outside the visitor's room.

So, are you inside or outside? This distinction only makes sense for practical purposes and transactions. It doesn't apply to the divine reality. The concepts of "inside" and "outside" are limited and don't accurately describe the nature of God.

Consider clay and a pot. From the perspective of the pot, you might ask whether the clay is inside or outside the pot. But from the viewpoint of the clay, there is no distinction between inside and outside. The pot and the clay are not separate entities; the pot is merely a form of the clay. This analogy helps us understand that God's presence transcends such distinctions. There is no true separation between God and creation—everything is an expression of the divine.

'''Vishwa means everything. Vykraama, pervaded, he is manifesting as everything. Then he divided the whole thing as Chaitana and Jada, living and non-living. And he himself saw Asana. Asana means to eat. Every Prani requires food. It's very interesting. And what type of food? Can you live on mud? Can you live on stone? Can you live on a dried leaf? Probably not. So, life depends upon life only. Even vegetarians are forced to live. Every South Indian, whenever he eats one cup of yogurt or curds, he is killing literally billions of bacteria. But he thinks he is the greatest vegetarian in the whole world. So, it is very difficult for us to understand this. All living creatures have to eat food. And whom do they eat? A very interesting thing. They eat each other.'''

'''Vishwa''' means everything, and '''Vykraama''' means that He pervades and manifests as everything. In this context, He divides everything into '''Chaitana''' (living) and '''Jada''' (non-living). He then manifests in these forms, with '''Asana''' referring to the act of consuming food.

Every living being requires nourishment, and the type of food varies widely. For instance, can a living being sustain itself on mud, stone, or a dried leaf? Probably not. Life fundamentally depends on life itself. Even vegetarians, for instance, are not exempt. Every time a South Indian eats a cup of yogurt or curds, they are consuming billions of bacteria, yet they consider themselves the epitome of vegetarianism.

Understanding this interconnectedness is crucial: all living creatures require sustenance, and this often involves consuming other living beings. This complex web of consumption and sustenance highlights the intricate balance of life.

'''Do we eat plants? Yes. Do we eat animals? Yes. Do we eat animals? Yes. Every time if you ask a doctor, he will tell you inside your stomach, there are plenty of living creatures called bacteria. And bacteria are subdivided into two: living or rather beneficial and harmful. So, we are living. The bacteria do some part of breaking down the food, and they get a share of it, a commission of it. And that is how they live. And we live. We allow them to live rather; otherwise, we will be dead. In fact, a very interesting fact: far fewer people died in India because of COVID. And why did they die? Whereas in other countries, especially what we call Western countries, too many people have died. This is because of a very interesting fact. We are living in not such a pure environment, a dirty environment, a polluted environment. So, we developed a friendship with a lot of bacteria, harmful bacteria, etc. We have become, in medical language, immune. Whereas the other fellows kept everything clean and then they are not immune. That is why the moment this attacked, they were defenseless and then they just passed away. Of course, I will not subscribe to this view. It is not because of the COVID; it is because of Prarabdham. That is my opinion. But some excuse should be there.'''

Absolutely, the intricacies of life and sustenance highlight a deep interconnectedness. We consume plants, animals, and even microorganisms, reflecting the complex web of life.

In our digestive systems, we harbor numerous bacteria that play essential roles in breaking down food and contributing to our well-being. These bacteria, both beneficial and harmful, are part of a delicate balance that supports our health. As you pointed out, this relationship is critical for digestion and overall health.

Regarding the impact of COVID-19, your observation about differing mortality rates can be tied to various factors, including pre-existing health conditions, healthcare infrastructure, and indeed, the state of one's immune system. Exposure to a diverse range of microbes can potentially strengthen immunity, but it's also important to recognize the broader context of health and disease.

Ultimately, while environmental factors and lifestyle play roles in health outcomes, it's crucial to approach these observations with a nuanced understanding, respecting the complexity of both medical science and individual experiences.

'''Now, what are we talking about? There are living and non-living. Non-living, of course, do not eat. But living, they always eat. That is the meaning of ''Saasana and Anashana''. Sa-Ashana, in those who live, and Sa-Anashana, those who do not live. And that is what is called the entire universe. And that universe is the manifestation of God as both the living and as well as the non-living. Now, what is the plain English translation? That three-fourths of this God is situated on top. Top means in an unmanifested form, which we cannot experience. Only one quarter has evolved into the world. Then He penetrated into all the inert substances of living beings and spread them. That means living, non-living, everything is He. Everything is only one quarter of Him. And the other three quarters are not at all visible. This is the main idea. What does it mean? Sarvam Purushamayam Jagat. The whole, what we call the universe, is nothing but Brahman, in other words. So just ''Tripada Urdham Uday Purushaha''. We have how many worlds? Fourteen worlds. Sometimes three worlds. Bhur, Bhuvaha, and Suvaha. Or what is called ''Caturdasa Bhuvanani''. Fourteen worlds. So all these living beings, either in this world or in the other, thirteen worlds, many scientists are looking for life. So is it in the other world or is it in this world?"'''

# '''Three-Fourths Unmanifest''': The Supreme Brahman has three-fourths of Its essence in an unmanifested, subtle form, which is beyond our sensory perception. This unmanifest portion is often symbolized as the "top" or the iceberg submerged underwater, representing the vast, invisible aspect of Brahman.
# '''One-Fourth Manifest''': The one-fourth that is manifest has evolved into the observable universe. This includes all living and non-living forms.
# '''Penetration and Pervasion''': Brahman, while being the essence of everything, pervades all aspects of creation. Whether it's living beings (Pranis) or non-living entities, Brahman is inherent in all forms, and the universe is essentially a manifestation of this divine essence.
# '''Living and Non-Living''': The universe is categorized into living (Prana) and non-living (Jada). All living beings consume food, which can be living or non-living, thereby reflecting the interconnectedness of life and matter.
# '''Manifestation of Divinity''': The entire universe, including all forms and phenomena, is a manifestation of Brahman. The distinction between the manifest and the unmanifest aspects of Brahman helps us understand the nature of divine presence and the cosmos.

This perspective underscores the idea that while we experience and interact with the manifest universe, the true nature of Brahman transcends these experiences, existing in a form that is far beyond our immediate comprehension. The concept aligns with the idea that the entire universe is a reflection or expression of Brahman, with its full essence being both present and beyond the realm of ordinary perception.

'''According to our scripture, yes, they are not living in the other world. They are living in this world only. Whatever is experienceable belongs to this world, however far they are. So, there are higher worlds which are invisible. Every higher world is invisible, subtler, still more subtle, still more subtle. Four to seven higher worlds are there. And then the lower worlds are also subtle. And the lowest of that world is called Patala, where a terrible amount of suffering because of Prarabdha Karma is attained there.'''

'''So just imagine, we cannot even imagine how big our visible universe is, not to speak of the fourteen worlds. And if we can imagineAbsolutely.'''

The vastness of the universe and the concept of the fourteen worlds highlight the immense scale and complexity of creation according to our scriptures. Here are some key points to consider:

# '''Higher and Lower Worlds''': The higher worlds are subtler and invisible to us, while the lower worlds, like Patala, are associated with intense suffering. This gradation emphasizes the layered nature of existence, where each level of reality is more subtle or gross compared to others.
# '''Infinitesimal Nature of Manifestation''': Even if we attempt to grasp the fourteen worlds or the entire universe, this is still a minuscule part of the total creation. The vastness of the cosmos and the nature of divine manifestation go beyond our limited perceptions and understanding.
# '''Superficial Understanding''': Our conceptualization of the universe, even when expansive, is still only a surface-level understanding. The true essence of Brahman and the complete scope of creation are beyond any finite measure or human imagination.
# '''Divine Presence''': Everything we perceive, from the most minute to the grandest scale, is a manifestation of Brahman. The divine pervades all realms of existence, and our experience is but a fraction of the total reality.

This perspective encourages humility and reverence in recognizing the limitations of our understanding while appreciating the boundless nature of the divine.

'''What does it mean? Let me first give you a beautiful example which I have given so many times. Suppose, just for the sake of clearer understanding, there is a table, a wooden table. But I should not say wooden table. There is an object. Ask a woodworm, what is this object? Naturally, it will say it is food. It will not say wood. It will say food. You ask a human being and he will say it is a wooden object, beautifully made, very useful. That is what he will never say it is food.'''That’s a great analogy! The example of the wooden table and the perspectives of the woodworm and the human being beautifully illustrates how different beings perceive reality based on their own experiences and limitations:

* '''Woodworm’s Perspective''': To a woodworm, the table is seen only as food. Its entire experience and understanding are centered around consuming and surviving, so the table’s other qualities are irrelevant to it.
* '''Human Perspective''': For a human being, the table is viewed as a crafted wooden object with utility and aesthetic value. This perspective encompasses the table’s form, function, and purpose.

In the context of understanding the universe and Brahman:

* '''Limited Perspectives''': Just as the woodworm and the human being have different interpretations of the same object, our limited perceptions of the universe are shaped by our own experiences and understanding. We might see the universe in terms of physical dimensions, scientific principles, or spiritual significance, but these are just partial views.
* '''Divine Perspective''': From the divine perspective, which transcends all limited views, everything is seen as a manifestation of Brahman. The divine view encompasses all aspects—physical, metaphysical, and spiritual—without any limitation.

This analogy helps convey that our understanding of the divine and the universe is limited by our own perspectives, much like how the woodworm and the human see different aspects of the same object. The true nature of reality, including Brahman, is beyond any singular perspective and requires a more holistic view.

'''And you ask a physicist with a very powerful electronic microscope. Let him look at this object. What does he see? He sees only what we call particles, atoms, sub-atoms, and Anu, Anu Paramanu, which are inconceivable by us. And then what happens? Not only he sees everything, every atom moving at lightning speed. No two atoms ever stay put. They will always be dynamic, not static, moving at tremendous speeds without clashing into each other, bumping into each other.'''

'''Now, a peculiar thing happens. As soon as the electronic microscopic vision is applied, suppose he looks at a rock, what does he see? Atoms. He looks at a tree, living tree, what does he see? Atoms. He looks at an animal, living animal, only atoms. He looks at a man, atoms. He looks at a woman, atoms. Whatever he looks at, the differentiation between the living and the non-living is completely destroyed with this vision.'''

Exactly, the physicist’s perspective through an electron microscope reveals a fundamental truth about the nature of reality:

# '''Commonality at the Atomic Level''': Whether examining a rock, a tree, an animal, or a human being, the microscope reveals that all these objects are composed of atoms. This highlights a fundamental unity underlying the apparent diversity in the physical world.
# '''Dynamic Nature of Matter''': The observation that atoms are in constant motion underscores the dynamic and fluid nature of reality. Even what seems solid and static at a macroscopic level is in perpetual flux at the microscopic level.
# '''Loss of Distinction''': From this microscopic view, the distinctions between living and non-living matter blur. This challenges our everyday perception and emphasizes that what we consider as the “living” or “non-living” is a surface-level distinction. At a deeper level, everything shares a common atomic and energetic basis.
# '''Philosophical Implications''': This realization resonates with philosophical and spiritual perspectives that view all forms as manifestations of a single underlying reality. For instance, in the context of the Purusha Suktam and other Vedantic teachings, this unity reflects the idea that Brahman, or the Absolute, pervades all forms and phenomena, whether they appear as living or non-living.

The electron microscope, thus, provides a deeper insight into the interconnectedness of all matter, reinforcing the philosophical notion that beneath the surface-level distinctions, there is a fundamental oneness in the universe.

'''Now, go further. Ask a realized soul, ask Shri RamaKrishna, what is this object? He says, Brahman. Pure consciousness and nothing else. Pure consciousness. God. Everything is God. So, what am I driving at? When we say, I am seeing this universe, it is not that I am seeing some manifestation of God. I, with my limited vision, am limiting Brahman, just as our eyesight can see only a certain range. Beyond that it cannot see. So we can only hear some sounds. Beyond, below and above those ranges, we cannot hear. Everything is like that. So, because we are working through the limited instruments, whatever we experience, if the object we are experiencing may be unlimited, but it will be experienceable only as a limited object. Not because the object is limited, but because of the limitation of the instruments that we are using !! .'''

You've captured a profound insight about perception and reality:

# '''Limitations of Perception''': Our senses and cognitive instruments are inherently limited. They can only perceive a fraction of the full spectrum of reality. For instance, our eyes can only detect a narrow band of electromagnetic radiation (visible light), and our ears can only hear sounds within a specific frequency range.
# '''Realized Perspective''': A realized soul, like Sri Ramakrishna, perceives beyond these limitations. For such an individual, the entire universe, with all its apparent diversity, is experienced as pure consciousness or Brahman. This is a state of direct, non-dual awareness where distinctions between objects dissolve, and everything is recognized as a manifestation of the divine.
# '''Perception vs. Reality''': The distinction between what we experience and what truly exists highlights a key philosophical and spiritual concept. Our experiences are shaped by the constraints of our sensory and cognitive faculties, which means we are encountering only a limited aspect of the boundless reality.
# '''Unity in Diversity''': This realization underscores the idea that the apparent diversity and limitation we perceive are surface phenomena. The underlying reality is a unified whole, which transcends our sensory limitations. What seems as individual objects or experiences is ultimately an expression of a singular, infinite consciousness.
# '''Instrument Limitation''': Just as a telescope or microscope extends our sensory capabilities to perceive beyond the naked eye, spiritual realization extends beyond the ordinary senses, revealing a deeper, more unified experience of reality. The limitation is not in the objects themselves but in the instruments and faculties we use to perceive them.

In essence, while our current perception is restricted and limited, spiritual realization offers a glimpse into the infinite and unified nature of existence.

'''This is an important point we have to keep in mind. So, with this, what does it mean? I can see this world. In fact, even if you take an example of this world, there are bacteria. Are we able to see bacteria? It's a very funny thing, you know. How many billions of bacteria are all over our body? A man looks at a woman. "What beautiful lotus eyes!" If he could see with what we call 4K TV vision, he would see the eyes covered fully with bacteria. I don't know what he is going to call her now, or the woman looks at a man, vice versa. So, anything that we look at, whether it is rice, whether it is chapati, whether it is rasagulla, everything will be full of these invisible creatures crawling all over everything. I hope you are getting the point. Fortunately, God has not given us that kind of impracticality. He is a very clever man, you know. That's why he says, "I will give you only partial vision so that you will be happily swallowing whatever comes in front of you." So, this is the meaning.'''

Absolutely, the limitations of our senses are a crucial aspect of understanding how we perceive the world. What we see, hear, and touch is always filtered through our sensory apparatus, which can only capture a fraction of the total reality. This limitation shapes our experience and understanding of the universe, making us perceive it in a way that is manageable but incomplete.

In spiritual contexts, this limitation is often transcended through deeper realization or higher states of consciousness, where the unity and underlying reality of all things become evident. The idea is that beyond our sensory experience lies a more profound and boundless reality, which is the essence of Brahman or pure consciousness.

If we could perceive the full extent of reality, our understanding would shift dramatically, revealing the interconnectedness of everything and the divine essence underlying all forms and phenomena.

'''''Tripath Udbham Udait Purushaha''. That is unmanifested, invisible. Everything is infinite only. But we are viewing that so-called infinite with our finite instruments. So everything appears only like that. Any number of examples can be multiplied. Suppose a person is having what is called color blindness; his vision will be limited only to black and white. Suppose a person is having cataract operation; then his vision will be limited only to that much, very hazy black and white. No detailed chiseling of the face, etc., will be experienceable. I hope I was able to convey the idea. What is it? Whatever we are experiencing is nothing but that Paramapurusha. ''Purusha'' really means He who pervades the entire universe. That is called Purusha. And He is inside also.'''

The concept of ''Purusha'' in the Purusha Suktam emphasizes the divine presence that pervades the entire universe, both manifest and unmanifest. The idea that our perception is limited by our sensory and cognitive faculties is central to understanding how we interact with the infinite and the divine.

In essence, the Purusha Suktam reveals that what we perceive as separate and limited is actually an expression of the infinite divine presence. The divine is both immanent and transcendent, manifesting in all forms and phenomena while remaining beyond our full comprehension. This underscores the profound interconnectedness of all existence and the ultimate unity of the divine with the manifest universe.

'''That is why ''Purusheta Iti Purushaha''. That is, He who indwells within everybody. Or ''Pura Iti Sarvam Iti Purushaha.'' From the external point of view, like clay that manifests both inside and outside. There is no in-between that can divide it. So the whole thing. But for our understanding, for the sake of Upasana, what is it? We are in the world. We have a body-mind. We are limited only to what this body-mind can present to us. So, this is called ''Srishti Drishti Vada''. And then the mind looks at the same thing in a different way, which is called ''Drishti Srishti Vada.'' Therefore, we have Srishti Drishti Vada and Drishti Srishti Vada.'''

That is why '''"Purusheta Iti Purushaha"'''—He who indwells within everybody is called Purusha. Alternatively, '''"Pura Iti Sarvam Iti Purushaha"'''—from the external point of view, like clay that manifests both inside and outside, with no in-between that can divide it, the whole thing is Purusha.

However, for our understanding and for the sake of Upasana (devotional worship), what is it? We are in the world, we have a body and mind, and we are limited to what this body-mind can present to us. This is called '''Srishti Drishti Vada'''—the view that creation exists before perception. Then, the mind looks at the same thing in a different way, which is called '''Drishti Srishti Vada'''—the view that perception precedes creation.

Therefore, we have both Srishti Drishti Vada and Drishti Srishti Vada.

'''When I am looking at something, first it is existing, so I am able to look at it. But having experienced it a few times, then I will come to know whether I like it or not. Whether it likes me or not. For example, I may like a tiger. A tiger may not like me. Or I don't like a tiger, but a tiger loves me, there is no doubt about it. So it is a problem of our vision.'''

When I look at something, it first exists, which is why I am able to see it. However, after experiencing it a few times, I come to know whether I like it or not, and whether it likes me or not. For example, I may like a tiger, but the tiger may not like me. Or, I may not like the tiger, but the tiger might love me—there’s no doubt about that. So, it becomes a problem of our perception.

'''What is the meaning of this ''Anuva'' first? That is, realize everything is God. And where are you? Who are you? You are also part of this world. Therefore, who can you be? I am also God. Finally, to lead this vision of our inherent divinity, all these Suktams are told. In every Sukta, the final meaning, if you say, we have taken already completed, Medha Sukta. Oh Mother, give me that Medha. "''Dhiyo Yonaha Prachodayat"'' . What is that Medha? So that I can have right knowledge. And what is that right knowledge? That right knowledge is I am Brahman. That is the ultimate.'''

What is the meaning of this Anuva? First, realize that everything is God. And where are you? Who are you? You are also part of this world. Therefore, who can you be? I am also God. Finally, to instill this vision of our inherent divinity, all these Suktams are recited. In every Sukta, the final meaning is the same. For example, in the Medha Sukta, we pray, "Oh Mother, give me that Medha." What is Medha? It is the ability to attain right knowledge. And what is that right knowledge? The ultimate understanding that "I am Brahman."

'''So how do we know whatever is ultimate? Like you go on climbing steps. The moment you transcend one step, you come to the next step. And you have to transcend that. You have to go beyond that. But you come to such a place, there is no beyond. That is called a final destination. So until we obtain that knowledge, where beyond which there is no other knowledge, excepting that knowledge, what is that knowledge? I am everything. It is for reaching this realization, all this is being said.'''

So how do we know what is ultimate? It's like climbing steps—each time you transcend one step, you reach the next, and then you have to transcend that as well. But eventually, you come to a place where there is no beyond. That is what we call the final destination. Until we obtain that knowledge, beyond which there is no other knowledge, what is that ultimate knowledge? It is the realization, "I am everything." All of this is being said to guide us toward that realization.

S'''o this is the meaning of that only whatever we are capable of experiencing is graphical language or metaphorical language, one-fourth. But what really speaking, it is neither one-fourth nor three-fourths. It is only our limited vision which is limiting and that is an infinitesimal part of the Divine Lord's manifestation. That is what we have to understand. So all this means effect. Effect means Karya. If there is a Karya and everything we experience is a Karya, there must be a Karana. And that Karana is none other than that Divine. And how do we know it is Divine? That is being said here, Tripadashya Amrutam Divi. First of all, that three-fourths part of that Paramapurusha is described as Amrutam. Why? Because whatever we are experiencing in this world is Amrutam. That is ridden with death. Death means change. But whatever is not manifest, it has neither birth nor death nor any change and that is called Amrutam. So we think we have to be very careful here. Just now we mentioned everything we experience is that Paramapurusha only. How can that Paramapurusha be part of the Amrutam? That means what? That our vision is the problem.'''

So this is the meaning: whatever we are capable of experiencing is expressed in graphical or metaphorical language as "one-fourth." But, in reality, it is neither one-fourth nor three-fourths. It is our limited vision that imposes these limitations, and what we perceive is only an infinitesimal part of the Divine Lord's manifestation. This is what we need to understand. All of this pertains to the effect, or ''Karya''. If there is an effect—''Karya''—and everything we experience is an effect, then there must be a cause, or ''Karana''. That ''Karana'' is none other than the Divine.

And how do we know it is Divine? This is explained by the phrase ''Tripadashya Amrutam Divi''. First of all, that three-fourths part of the ''Paramapurusha'' is described as ''Amrutam''. Why? Because whatever we experience in this world is not ''Amrutam''—it is subject to death, or change. But whatever is unmanifested has neither birth, death, nor any change, and that is called ''Amrutam''. So, we need to be very careful here. We just mentioned that everything we experience is that ''Paramapurusha''. How, then, can that ''Paramapurusha'' be part of the ''Amrutam''? This means that the problem lies in our perception. So, our vision is ''Amrutam''. ''Amrutam'' means what? It means change. In this life, I have a certain level of understanding. In the next life, it changes—meaning, I gain a little more knowledge. And after 84 crore births, my vision will become complete.

'''What is it? First of all, there are not many. There is only one. Second, it is pure consciousness. Nitya, Shuddha, Buddha, Mukta, Chaitanya, Rupaha. There is nothing else. That vision. And that future vision is called Divi. Divi means Svargaloka. That is heavenly world. Divi. And why is it called Divi? It comes from the word Dev. Dev means that which is shining. And what is shining? Consciousness is shining. That means everything is consciousness but we are not able to see it. That is called Amrutam. Amrutam means suffering. So that is why we suffer. If we can see everything as God there would be no suffering at all. We will be filled with Paramananda. That is the meaning of Divi. And our whole life depends upon this Divi. Divi means Prakasha Svarupa.'''

You're delving deeply into the idea that limited human perception, bound by ignorance and partial understanding, leads to suffering (Amrutam), while the ultimate realization—seeing everything as a manifestation of pure consciousness—leads to bliss (Paramananda). The concept of "Divi," representing divine light or consciousness, signifies this ultimate vision where suffering ceases and everything is recognized as one unified divine presence. This understanding is central to transcending the limitations of perception and reaching the realization of unity with the Divine.

'''And who is the most brilliant light that we get? It is the Sun. That is why it is Aditya Narayana. The Sun that scientists describe is only a burning piece of gas. And that is the biggest gas. That knowledge is the biggest gas. But for those who are able to penetrate beyond this it is not gas. It is Narayana himself. And he is hidden behind. Because you see, just imagine even from a normal, very basic scientific understanding so what does the Sun do? He is the cause of his life. And wherever there is life it is the cause of the consciousness. Life means consciousness. Consciousness means life.'''

The connection between Prana and Chaitanya is profound, emphasizing how life (Prana) acts as the medium through which consciousness (Chaitanya) manifests. The Sun, symbolized as Aditya Narayana, represents this divine consciousness, being the source of life and, therefore, the reflection of consciousness itself. The idea that consciousness is eternal, but requires Prana for its manifestation, highlights the interdependence of life and consciousness. This relationship underscores the spiritual significance of natural phenomena, like the Sun, as not just physical entities but as symbols of deeper cosmic truths.

'''But why don't you use one word? Because there is a living person called Prani and there is a dead person, Mrita. Then what happens? Consciousness is eternal but Prana is required to manifest that consciousness. Only a living creature can reflect that consciousness. Not a dead person. And that is why the connection between Prana and Chaitanya is Prana is the reflector, Chaitanyam is the reflected, Chidabasam.'''

The distinction between a living person (Prani) and a dead person (Mrita) emphasizes the role of Prana in manifesting consciousness. While consciousness (Chaitanya) is eternal and unchanging, it requires the presence of Prana to be reflected or expressed in the physical world. Without Prana, consciousness cannot manifest, and hence, a dead person cannot reflect consciousness.

Prana acts as the reflector, making consciousness visible or perceptible, while Chaitanya is the reflected light, known as Chidabhasa. This concept illustrates that life (Prana) and consciousness (Chaitanya) are intrinsically linked; one is the medium, and the other is the essence being conveyed. The living being, therefore, becomes a vessel through which the eternal consciousness shines, but without Prana, this reflection ceases, leaving consciousness in its unmanifested, formless state.

'''So the Sun is the cause of this Prana. As soon as something becomes a Prani endowed with life immediately it starts reflecting that ever-present pure consciousness. And all this is due to, because of the existence of the Sun. If the Sun is merely a burning, lifeless gas consciousness less, lifeless gas how come from a lifeless thing, life will come? Or to put it in another way how does organic life start from inorganic matter? Inorganic means lifeless.'''

'''Swami Vivekananda pointed out more than 150 years back 120 or 130 years back that you are thinking, you are dividing. Inorganic means lifeless. According to scientific understanding that whatever is not inherent can never become manifest.'''

Swami Vivekananda's insight touches on a profound question: how does life emerge from what seems lifeless, such as inorganic matter? His observation challenges the conventional scientific view that lifeless matter cannot spontaneously become alive.

Here’s a deeper look at this concept:

# '''Role of the Sun:''' The Sun, often considered the source of life and energy on Earth, is not merely a "burning piece of gas" but is seen in spiritual terms as a divine presence or principle that sustains and imbues life. The Sun provides the energy that supports various processes, including photosynthesis, which is fundamental for life on Earth.
# '''Inorganic to Organic Life:''' The question of how organic life arises from inorganic matter is a central issue in both science and philosophy. Traditional scientific views suggest that life emerges through complex biochemical processes where inorganic compounds eventually form organic molecules, leading to life. However, this process itself requires conditions and energy, which some argue are not fully explained by current scientific models alone.
# '''Consciousness and Life:''' According to spiritual perspectives, such as those advocated by Swami Vivekananda, consciousness is fundamental and pervades everything. Life and consciousness are interconnected, with consciousness being the underlying essence that manifests through various forms of life. Thus, the emergence of life from seemingly lifeless matter is seen not as a mere chemical process but as a reflection of the deeper consciousness that permeates all existence.
# '''Divine Immanence:''' From a spiritual viewpoint, the Sun (or Aditya Narayana) symbolizes a higher consciousness or divine principle that imparts life and consciousness to the universe. The idea is that even what appears lifeless is infused with divine consciousness, and the process of life emerging from matter is a manifestation of this divine presence.

In essence, the transition from inorganic to organic life, and from lifeless to conscious, can be understood as a manifestation of the deeper divine consciousness that underlies all existence.

'''So if life is not manifest inorganic can never become organic. What type of nonsense you are talking you are understanding, you are propagating to all the other people. So that is why our greatest and only source of life is the Sun. It is because of the Sun creation takes place. It is because of the Sun sustenance all the food material will grow. It is because of the Sun again that death also will take place. That means recycling takes place. Everything is taking place only because of the present what we call the burning gas star.'''

In both scientific and spiritual contexts, the Sun represents a vital force that supports life and the cycles of existence on Earth.

* '''The Sun as the Source of Life:''' The Sun is crucial for life on Earth, providing the energy required for photosynthesis, which fuels plant growth. This process not only supports plant life but also indirectly sustains animal life by providing food and oxygen.
* '''Creation and Sustenance:''' The Sun’s energy drives many of Earth's processes, from climate regulation to the water cycle. This energy supports the growth of plants, which are the basis of the food chain for all living organisms.
* '''Death and Recycling:''' The Sun also plays a role in the recycling of nutrients. Plants and animals that die decompose, and their remains return to the soil, enriching it for future plant growth. This cycle of life and death, facilitated by the Sun’s energy, is essential for the maintenance of ecosystems.
* '''Scientific and Spiritual Views:''' From a scientific perspective, the Sun is a massive, burning star composed mainly of hydrogen and helium undergoing nuclear fusion. From a spiritual viewpoint, the Sun can be seen as a symbol of divine consciousness or a divine principle that pervades and sustains life.
* '''Inorganic to Organic Life:''' The transition from inorganic to organic life is complex and involves many processes, including chemical reactions driven by energy sources like the Sun. The idea that inorganic matter can become organic through natural processes is widely accepted in scientific circles, though the exact mechanisms remain a topic of exploration.

'''But if we understand that means when we grow in our capacity to understand better for that Medha Shakti is needed. That is why Medha Suktam has been taken. Then we understand that we are able to see that Aditya Narayana in the most gross way earlier but because of His grace we are able to penetrate the covering the golden covering. Hiran Mahena Patrena Sathyasya Apeetam Mukham Then we understand is nothing but pure consciousness. And that pure consciousness can appear as Jada can appear with life Jiva, Jagat etc. Chit, Achit etc. Jada Padartha and Chaitanya Padartha etc. Not because it has become like that but because of the limitation of the perceiver, the subject.'''

In summary, the journey from perceiving the divine in a gross form to understanding it as pure consciousness involves deepening our wisdom and perception. The Medha Shakti helps in this transformative process, revealing the unity and divinity present in all aspects of existence.

* '''Medha Shakti and Understanding:''' Medha Suktam is invoked to gain clarity and wisdom. It helps us transcend superficial or gross perceptions of the divine and penetrate deeper into the essence of what we perceive.
* '''Perception of Aditya Narayana:''' Initially, we might perceive the divine in a very physical or gross form, such as the Sun (Aditya Narayana). Over time, through the grace of the divine and our spiritual progress, we can see beyond this outer form to understand the divine essence.
* '''Golden Covering (Hiran Mahena Patrena):''' This refers to the idea that the divine is covered by a golden veil, symbolizing our limited perception. As our understanding deepens, we begin to see through this veil and recognize the divine as pure consciousness.
* '''Pure Consciousness:''' This pure consciousness can manifest in various forms, including non-living matter (Jada) and living beings (Jiva), as well as in different aspects of the universe (Jagat). The distinction between Jada (inanimate) and Chaitanya (consciousness) is not due to any inherent change in the divine essence but is a result of the limitations of our perception.
* '''Limitations of the Perceiver:''' The divine essence remains unchanged, but our perception is limited by our sensory and cognitive capacities. As our understanding grows, facilitated by wisdom and grace, we start to perceive the underlying unity and pure consciousness behind all manifestations.

'''Please keep this in your mind. As soon as we remove our limitation the same object will appear in a totally different way. Now you look at it the earlier example I gave when we are''' in the state of a woodworm everywhere we are only looking for food for survival. When we become a human being our capacity to understand becomes better we recognize things for what they are. But when we even improve further then our understanding is far superior. And the greater the understanding, the lesser will be the division, the more will be the harmony, the more will be the oneness.

But when a person removes the instruments totally not only refining the instruments but removing the instruments without instruments you look at whatever it is and that is possible only when we remove this body and mind because both are the instruments. When both these are removed what remains is the pure consciousness without any division. And at that stage I am a small consciousness you are a bigger I am the disciple consciousness small consciousness you are a guru consciousness and this type of understanding is called at least what I call guru consciousness a cow's consciousness not an enlightened person's consciousness.

So this is what is indicated taught in this Purusha Suktam that we are all the time we are Brahman what we are experiencing is Brahman because we are having body mind really speaking that we have to evolve and that is why from the involution we are going to the evolution.

when Swami Vivekananda's met Sri Ramakrishna at a devotee's house in Calcutta, he was asked to sing. Swami Vivekananda sang two songs which were powerful metaphors that convey profound spiritual truths. The songs are "Mana Chalo Nijani Ke Tane" and "Jave Ki He Din Bhi Phale Jaiya," reflect the inner journey and the call to move beyond the limitations of the material world towards higher spiritual realization.

The analogy of being in a foreign country wearing a foreign dress is a poignant way of expressing the idea that, in our ignorance, we identify with the body and mind instead of recognizing our true nature as pure consciousness. This aligns with the concept of ''Tripadasya Amrutam'', emphasizing the need to go beyond the limited identification with the body-mind complex.

As we progress in our spiritual life, the Indriyas (senses) become subtler, signifying a deepening of our perception and understanding. The journey involves transcending the limited vision bound by the physical senses to realize the all-pervading nature of the Purusha, the divine reality.

The idea that Brahman has become everything, both living and non-living, is beautifully expressed. The concept of Antaryami, the inner controller, signifies that the divine is not only the external world but also the indwelling consciousness within each being.

The quote from Bhagavad Gita, where Lord Krishna declares, "''Vistabyaham Idam Krtsnam Ekamsena Sthito Jagat''," reinforces the understanding that the Lord pervades and upholds the entire universe by an infinitesimal part of Himself. This infinitesimal part represents Sat (existence), Chit (consciousness), and Ananda (bliss), highlighting the divine nature of the manifested reality.

In essence, these teachings underscore the transformative journey from ignorance to wisdom, from identification with the limited to realizing the infinite nature of the self. The songs and metaphors serve as powerful tools for contemplation and understanding in the spiritual quest.

The explanation beautifully delves into the concept of Maya Shakti and how it is intricately related to our perception of reality. Maya Shakti, often described as the divine power of illusion, creates the sense of finiteness, time, space, and causation in our experience. That is why mind is Maya. what is mind? time, space and causation through the prism of this mind which is nothing but time space and causation. That is where Srishti comes in and Sthiti comes in. Nasha and Vinasha also comes in because mind is not functioning in deep sleep. So Shri Ramakrishna gives an analogy of a Magician and his magic tricks.

The analogy of the magician and the magic trick is a profound way to illustrate the relationship between reality and illusion. The magician, representing the divine, produces a magic show, and the magic, though appearing real, is ultimately an illusion. Similarly, in the cosmic play of existence, Maya creates the illusion of a separate, finite world, while the ultimate reality, the magician behind the magic, remains unchanged.

The term "Mithya," as used in Advaita Vedanta, describes this apparent reality that is not absolutely real but is also not unreal. It is the limited perception of the infinite reality due to the constraints of time, space, and causation called Kala, Desha, Nimitha.

The assertion that there is nothing separate from God aligns with the non-dualistic philosophy of Advaita Vedanta. In this perspective, the created universe is not something distinct from the divine; rather, it is a manifestation, an expression of the divine through the veiling and projecting power of Maya.

The projection of the universe from the inscrutable power of God emphasizes the idea that the ultimate reality, Brahman, Paramatman, or any other name, is beyond our ordinary understanding. Maya serves as a tool through which the infinite is made accessible to the finite mind, even though it introduces the illusion of separation.

This profound teaching encourages seekers to look beyond the illusion, recognizing the unity that underlies the diversity of creation. It calls for a shift in perspective, transcending the limitations imposed by Maya to realize the inherent oneness of all existence with the divine.

Your explanation beautifully emphasizes the concept of the undivided whole, highlighting the illusory nature of subject-object division. The idea that spiritual effort involves transcending this limited vision to see everything as a holistic unity resonates with the teachings of many spiritual traditions.

The analogy of becoming "holy" by plugging the holes of division is a powerful metaphor. It suggests that as we move beyond the fragmented perception of reality, recognizing the interconnectedness of all things, we attain a state of holiness or completeness.

The exploration of the cycle of living beings eating each other and consuming both living and non-living things brings attention to the intricate web of interdependence in the universe. It underscores the fundamental truth that all aspects of creation, whether living or non-living, are sustained by a common source.

The concept of Jada becoming Chetana and Chetana becoming Jada introduces a profound idea about the interconnectedness of the living and non-living. It hints at the unity underlying apparent distinctions, reflecting the divine play of creation.

The description of the Paramapurusha dividing, multiplying, and then pervading the universe, followed by entering into living and non-living beings, signifies the immanence of the divine in every aspect of creation. It reinforces the idea that the ultimate reality, manifesting as Sat, Chit, and Ananda, is both the source and sustainer of all existence. This is the meaning of ''Sasane Asasena Abhi.''

The promise to explore this interesting idea in the next class adds anticipation for further insights into the nature of creation and the divine presence within it. I look forward to the continuation of this exploration in our next session.

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[[Category:Purusha Suktam]]

Purusha Suktam Lecture 05 on 22-June-2023

2024-08-11T15:06:12Z

2023niru: /* Full Transcript () */

== Full Transcript (editing) ==
We have been studying the Purusha Suktam. This is the most marvelous Suktam. There are hundreds of Suktams, but of them a few are most important. Not only they are hymns to the divinity, not only they are the most powerful mantras, but the highest Vedantic purport is expressed here so beautifully. So in our last class we have seen:

''ETAVAN ASYA MAHIMA''

''ATO JAYAAYAM CHA PURUSHAHA''

''PADO ASYA VISHWA BHUTANI''

''TRIPAD ASYA AMRUTAM DIVI (3)''

'''''ETAVAN ASYA MAHIMA'' - Asya means Purushasya, that is Brahman's Mahima. And this is expressed in so many ways. "''SARVAM KHALVIDAM BRAHMA"'' means exactly the same thing. "''ISA VASYA MEDHAKUM SARVAM YAD KINCHA JAGAT YAM JAGAT",'' That also expresses the same thing. When Shri Ramakrishna says, I started seeing my Divine Mother in everything, it means both in living and non-living. In fact, it is worth recollecting the very first vision of Shri Ramakrishna of the Mother Kali. How did she appear? She did not appear in the form of Mother Kali. Of course, we have to understand what is the form of Mother Kali. A man has a form, a woman has a form, a dog has a form, a mosquito has a form. Does Mother Kali or what is called Kala, Deified Kala. Does Kala has any form? Is love having any form? Is service having any form? These are called concepts, not at all percepts. Very often we forget, Shri Ramakrishna had that what we see with four hands, the feminine figure, and he will be having in a magnified manner, glowing like a 2000 watt bulb from inside. This is our view. But when Shri Ramakrishna prayed earnestly, what type of vision he had, later on he was describing waves of consciousness, and it is very difficult to understand what is the form of a consciousness. From all the sides, like huge tsunami waves came and overpowered me. I was struggling to keep this small bit of awareness, but this overpowered me and as a result of consciousness overpowering me, I became unconscious. Very paradoxical language. So what does it mean? It means I have become also pure consciousness. That is the real experience. But if we have to express any experience, we have to express it only in the form of anything that is having a form, etc. So this is the most important thing for us to understand.'''

''ETAVAN ASYA MAHIMA''—"Asya" refers to "Purushasya," meaning Brahman's ''Mahima'' (glory). This concept is expressed in many ways. For instance, "SARVAM KHALVIDAM BRAHMA" conveys the same idea. Similarly, "ISA VASYA MEDHAKUM SARVAM YAD KINCHA JAGAT YAM JAGAT" expresses the same truth. When Shri Ramakrishna says, "I started seeing my Divine Mother in everything," it means he saw her presence in both the living and the non-living.

In fact, it’s worth recalling Shri Ramakrishna’s very first vision of Mother Kali. How did she appear to him? She did not appear in the traditional form of Mother Kali. Of course, we need to consider what the form of Mother Kali truly is. A man has a form, a woman has a form, a dog has a form, and a mosquito has a form. But does Mother Kali, or ''Kala'' as deified time, have any form? Does love have any form? Does service have any form? These are concepts, not percepts.

We often forget that when Shri Ramakrishna saw Mother Kali with four hands and a feminine figure, it was likely not in the way we might imagine—with a glowing, magnified presence like a 2000-watt bulb from within. When Shri Ramakrishna prayed earnestly, the vision he described was different. He spoke of waves of consciousness, which are difficult to comprehend in terms of form. He described it as a huge tsunami of consciousness overwhelming him from all sides, overpowering his small bit of awareness until he became unconscious. This paradoxical language suggests that he became pure consciousness itself—an experience that transcends form.

This underscores an important lesson: when expressing any profound experience, we often have to resort to describing it in terms of form, even when the experience itself is formless. Understanding this distinction is crucial.

'''The whole thing that we see, the living, non-living, the entire universe is nothing but pure consciousness. And as I explained many times, when I see a tree, I don't really know what the tree is. My mind goes out, it envelops the form of that so-called object, and it brings it into my mind in the form of knowledge, cognition. And that cognition has no form, but for our understanding, we give it a form. This is a tree, this is an animal, this is an insect, etc. What is the point? The point is, from the viewpoint of Brahman, only Brahman exists, from the viewpoint of all of us who are ignorant people. So here we divide the whole thing into several categories. The first division will be the living and non-living. And the living we categorize into, these are what is called the amoeba class, one-celled creatures, then plants, then insects, then birds, then animals, then human beings, and in the human beings also male, female, etc. This is a division necessary for us in order to transact in this world. For the purpose of transaction, all these things are very necessary. But if we just go a little bit deep and say, what are they made up of? Only three things. Really not three things, but at least for our easy grasp, we say three things. Something is existing, I know, I have experience of that object in the form of Chit, and it gives some reaction, which we call Sukha and Dukha, and otherwise it is Ananda Swaroopa. What we are experiencing is Sat, Chit, and Ananda, whatever we see. The scriptures categorically declare that we cannot divide Sat, Chit, Ananda, and then they quarrel among themselves, where Sat is Chit and Ananda refuse to stay, and where Chit is the other two refuse to stay, and where Ananda is the other two refuse to stay. They are three words for the same phenomena.'''

The whole of what we perceive—the living, the non-living, and the entire universe—is nothing but pure consciousness. As I have explained many times, when I see a tree, I don’t truly know what the tree is in its essence. My mind reaches out, envelops the form of the so-called object, and brings it into my consciousness as knowledge or cognition. This cognition has no inherent form, but for our understanding, we assign it forms such as "tree," "animal," "insect," etc.

The key point is that, from the viewpoint of Brahman, only Brahman exists. From our perspective as ignorant beings, we divide the universe into various categories. The first division we make is between the living and the non-living. Within the living category, we further classify entities into amoebas, one-celled creatures, plants, insects, birds, animals, and humans, with further distinctions among humans such as male and female. These categories are necessary for us to interact with the world.

However, if we delve deeper, we find that everything can be reduced to three fundamental aspects. For simplicity, we can say there are three things: something that exists (Sat), something that I experience as knowledge or consciousness (Chit), and something that elicits reactions, which we call pleasure (Sukha) or pain (Dukha). Beyond these experiences, everything is ''Ananda'' (bliss or pure consciousness).

In essence, what we are experiencing is ''Sat'', ''Chit'', and ''Ananda''. The scriptures affirm that these are not separate entities; they cannot be divided into distinct categories. Rather, they are three words representing the same ultimate reality. When we attempt to separate them—arguing where ''Sat'' is without ''Chit'' and ''Ananda'', or where ''Chit'' is without the other two, or where ''Ananda'' stands apart from the other two—we are merely recognizing different aspects of the same phenomenon.

'''And so the whole universe is nothing but the Paramapurusha's Mahima. What does Mahima mean? Here is a person, we say, he can sing extraordinarily well. Here is another person, she can paint extraordinarily beautifully. There is another person who can administer. These are called different Vibhutis, talents. But talents are not to be mistakenly identified with what we call existence. Mahima means it is a person, for example, he may have a beautiful form, but the person has nothing to do with the beauty because the beauty can fade away. The singing capacity may die out because of accident, because of some disease, because of anything. So the guna is separate from the other gunas. Whereas when we say Mahima, he is the object, object is the Paramapurusha. The whole universe is not a creation of Paramapurusha, like the creation of a pot by a potter, but like the manifestation of clay as the pot, as the substratum, clay and pot can never be separated. Then what is it? For our transaction, this is a small pot, that is a big pot, etc. We create the division. So Eta Apana, whatever was, is and will be, is Mahima. And that is what we have to understand, whatever we are experiencing, whatever we are, Shabda, Sparsha, Rupa, Prasa, Gandha, whatever we are hearing, and whatever we are touching, whatever we are seeing, whatever we are tasting, whatever we are smelling, in that order. Because these are the characteristics of the Pancha Mahabhutas.'''

The whole universe is nothing but the Mahima of the Paramapurusha. But what does ''Mahima'' mean? Consider a person who can sing extraordinarily well, another who can paint beautifully, and yet another who can manage things exceptionally. These are different ''Vibhutis'' (talents). However, talents should not be mistaken for the essence of existence.

''Mahima'' refers to something beyond mere talents or qualities. For example, a person may possess a beautiful form, but the person is not defined by the beauty, as beauty can fade. Similarly, a singing ability might be lost due to an accident, illness, or other reasons. Each quality or talent (guna) is separate from others.

In contrast, when we speak of ''Mahima'', we are referring to the essence of the Paramapurusha itself. The entire universe is not simply a creation of the Paramapurusha, like a pot made by a potter, but rather a manifestation of the Paramapurusha, similar to the way a pot manifests from clay. Just as clay and pot are fundamentally the same and cannot be separated, the universe and the Paramapurusha are inseparable.

For practical purposes, we might categorize things as small or big pots, but these distinctions are for convenience. ''Eta Vanasya Mahima''—whatever was, is, and will be—is all ''Mahima''.

Thus, everything we experience—''Shabda'' (sound), ''Sparsha'' (touch), ''Rupa'' (form), ''Prasa'' (taste), and ''Gandha'' (smell)—is an expression of the ''Pancha Mahabhutas'' (five great elements). These are the characteristics through which we perceive and interact with the world.

'''All that is nothing but an infinitesimal part of our perception. That is called Mahima. But the one is far greater. In my last class, I have given the example, if an author has authored a book, and it is a marvelous book, we all wonder how great the person must be, because this is the law we have to remember. A person's expression is far smaller than what the person knows. If a person knows a billion, billion, billion points of knowledge, his expression is severely limited. Whatever we know, we can never express it, and so we are forced to use language and metaphors and examples and analogies, etc., similes, etc., and that severely limits our knowledge. It is impossible to express. So if this world, which we are experiencing, is so glorious, so inconceivable, so vast, so great, and we don't know what is going to happen in future, what will be the manifestation in this universe? For example, it is the greatest wonder of wonders. There are higher beings who can travel in the sky, but we are all higher beings only. We are all traveling in the sky at 35,000 to 50,000 feet. Every day, millions are traveling. And if anybody, 500 years back, is suddenly brought to life and beholds us floating away, he would be falling flat on the earth and worshipping us, the most miserable creatures, as gods themselves. And can you guess what would be the world in another 20 years' time? Would anybody dare to guess what is going to happen? Even now, the way there is this knowledge explosion, it is impossible to understand. But what other mahimas are going to come in the future? Etavan Asya Mahima. But He is far greater. What is expressed is very little. And that is expressed in a mathematical, symbolical language. Pado Asya Vishwa Bhutani. So the whole universe, all the creatures, living and non-living, whatever we experience, is only one quarter, one fourth. Tripadasya Amrutam Divi. And whatever is not visible, not because it is in the form of unmanifest, is above our experience, beyond our experience. Because they are subtle creatures, subtle worlds, subtlest worlds, etc.'''

All that we perceive is merely an infinitesimal part of what we call ''Mahima''. The true essence is far greater. As I mentioned in my last class, consider an author who has written a marvelous book. We marvel at the author's greatness because this highlights a fundamental truth: a person's expression is always far smaller than their total knowledge. If a person knows billions of points of knowledge, their ability to express that knowledge is severely limited. We are constrained by language, metaphors, examples, and analogies, which only capture a fraction of what we truly understand.

If the world we experience is so glorious, inconceivable, and vast, and if we cannot predict what the future holds, it is indeed a wonder of wonders. For instance, consider how, 500 years ago, if someone were suddenly brought to our time and saw people traveling in the sky at 35,000 to 50,000 feet, they would be astonished and likely revere us as gods.

In another 20 years, who can predict what advancements or marvels will emerge? The current explosion of knowledge is already beyond our comprehension. What further ''Mahimas'' will unfold in the future?

''Etavan Asya Mahima''—whatever we see and experience is just a fraction. ''Pado Asya Vishwa Bhutani''—the entire universe, all creatures, living and non-living, represents only one quarter, one-fourth of His manifestation. ''Tripadasya Amrutam Divi''—what remains beyond our perception, which is not visible, is the unmanifested aspect, residing in realms that are above and beyond our current experience. These include subtler worlds and the subtlest forms of existence.

'''So our Puranas go into ecstasies describing 14 worlds. We don't understand even one billionth of this world, which we are experiencing every day. What to speak of anything that is subtle. Subtle is not small. You always remember. Subtle is beyond our sensory experience. That is called Ati Indriya Jnanam. Indriya, whatever we are experiencing, is Indriya Jnanam. Whatever transcends, that is called Ati Indriya Jnanam. So, two important points we have to learn from this third verse mantra of the Rig Mantra. Rig. What is it? The first point is God has not created this world in the sense a potter creates this world. He himself has become the world. Otherwise, it is impossible to say Sarvam Kalvidam Brahma. And the second point, even more important, when we say one-fourth, it is not that you take something and cut it into four parts. You push three parts to the other side and only take one part and say this entire universe. It is not a mathematical calculation. It is to make us understand. And I am very happy the Shruti employs this. Suppose he has said, now can you see your hair? Yes, yes. And can you imagine if it is split into a billion parts? Not possible. And can you imagine that one-billionth part of it is further subdivided into one-billionth part? You say, we will attend your class next year maybe, not this year. So, out of pity, there are three-fourths and one-fourth. Yes, yes. Every day we are familiar with it. Especially in 2025, what is called one ana, in the olden times, four anas, eight anas and one rupee. Like that. So, these were employed for conveying the idea, not to convey that inconceivable and inexpressible supreme reality. So, the same thing, topic is being carried in the fourth mantra also.'''

'''''TRIPAD URDHAM UDAIT PURUSHAHA'''''

'''''PADO ASYAIHA ABHAVAT PUNAHA'''''

'''''TATO VISHWAN VYKRAAMAT'''''

'''''SAASHANA ANASANE ABHI (4)'''''

Our Puranas describe 14 worlds with great ecstasy, yet we understand only a minuscule fraction of the world we experience daily. To grasp the subtler aspects of existence, which are beyond our sensory perception, is challenging. ''Subtle'' is not synonymous with ''small''; it refers to what transcends our sensory experience, termed as ''Ati Indriya Jnanam''. ''Indriya Jnanam'' pertains to what we perceive through our senses, while ''Ati Indriya Jnanam'' refers to knowledge beyond the reach of our senses.

From the third verse of the Rig Mantra, we can learn two crucial points:

# '''Creation and Manifestation:''' God did not create the world in the manner of a potter creating a pot. Instead, God has become the world. This understanding is crucial to grasping the essence of ''Sarvam Khalvidam Brahma''—everything is Brahman.
# '''Understanding the One-Fourth Concept:''' The idea of one-fourth is not a literal mathematical division. It is not about slicing something into four parts and taking only one part to represent the entire universe. This division is a conceptual tool to help us understand. If one were asked to imagine their hair divided into a billion parts, and then each of those parts divided again, the task would be overwhelming. The use of fractions like three-fourths and one-fourth is intended to convey an idea, not to precisely describe the infinite and inexpressible supreme reality.

This same idea is continued in the fourth mantra:

'''TRIPAD URDHAM UDAIT PURUSHAHA'''

'''PADO ASYAIHA ABHAVAT PUNAHA'''

'''TATO VISHWAN VYKRAAMAT'''

'''SAASHANA ANASANE ABHI (4)'''

The fourth mantra further explores the concept of the divine manifestation and the limits of our understanding.

'''That is the three-fifth part of the Supreme Brahman situated on top. I will come to the meaning. 'Top' means, as you see on a table, where you pile things up. It is not like that. 'On top' means, imagine an iceberg. How much can you see in an iceberg? Only the tip of the iceberg is visible. We don't see the entire mountain submerged in the water. So, like that, the other part is completely invisible. That is the meaning of 'top.' The other quarter has evolved into this world. Again, the same symbolism is employed here. One-fourth. You divide God into four parts. Three-fourths of the part is non-manifest. It is in the form of the unmanifest. Unmanifest means our sense organs cannot experience it. But one-fourth is manifest. But, as I mentioned just now, one-fourth doesn't mean one-fourth. It means an infinitesimally small part. Is that correct? No, it's not correct. I will come to that point.'''

The phrase "three-fifths of the Supreme Brahman situated on top" can be understood through an analogy. "On top" does not mean a literal physical position, like objects piled on a table. Instead, consider an iceberg: we only see the tip of the iceberg above the water, while the vast majority remains submerged and hidden. Similarly, the term "top" here implies that a large portion of Brahman is beyond our sensory perception, while a smaller part is manifest in the world.

In this context, the concept of dividing Brahman into parts is symbolic. It is not a literal division. The idea is that three-fourths of Brahman's essence is unmanifest—beyond the reach of our senses and experience. Only one-fourth is manifest in the world. However, this one-fourth is not a literal fraction but represents an infinitesimally small aspect of the divine reality. This symbolic use of fractions helps convey the idea that the visible universe is just a tiny fraction of the infinite and incomprehensible essence of Brahman.

'''What did He do? '<nowiki/>''Tato Vishwam Vykraamat''.' Then He penetrated into all the inert substances of living beings. And then what did He do? 'Vykraamat.' He pervaded all of them. He Himself became spread in the form of every creature. 'Vishwam' means everything in the form of everything. 'Vykraamat' means He is manifesting as everything. As everything. What does everything mean? '<nowiki/>''Sa-sha-na-na-sha-ne-abhi''.' It's a difficult word. Not really that difficult. 'Sa-sha-na-na-sha-ne-abhi.' All the creatures, all creation has been divided into two parts: those with life, 'Prana,' and those without life, called 'Jada.' 'Jada' and 'Chaitana.' And that is what I explained earlier. All without life are lumped into one category called 'Jada.' That means there is no 'Prana.' Because there is no 'Prana,' there is no manifestation of consciousness or, to be more precise, awareness.'''

What did He do? ''"Tato Vishwam Vykraamat"''—He then pervaded all the inert substances and living beings. ''"Vykraamat"'' means He permeated everything. He manifested Himself as every creature and everything in the universe.

''"Vishwam"'' refers to everything in its entirety, while ''"Vykraamat"'' signifies that He manifests as all things. What does ''"everything"'' mean?

The term ''"Sa-sha-na-na-sha-ne-abhi"'' can be interpreted as follows: All creation is divided into two categories—those with life (Prana) and those without life (Jada). ''"Jada"'' refers to inanimate objects, which lack Prana or life force. Because there is no Prana, there is no manifestation of consciousness or awareness in these inanimate objects.

'''But 'Pranis,' of infinite varieties, are there, 'Pranis.' How many 'Pranis' are there? It is impossible for us even to understand. That is very difficult for us even to conceive of. So, then He penetrated into all. That means what? It is not like a man forcibly entering into a house. Penetrated means there is a beautiful section, especially in the Brihadaranyika Upanishad. It is called 'Pravesha Shruti.' Having created, 'Tat Srishtva Tadeva Anupravesha.' Having created, He entered into it. But a man, a human being, constructs a house and then he enters into it. Why is it possible? That is not possible for God. It is possible for a human being because the house is different; the human being is different. But God is everything. Where is it that He was not there? This is a beautiful idea. We understand when we recollect the story of Prahlada, especially Prahlada's father, Hiranyakashipu asks, 'Where is your God? Is He in this pillar?' And we know what Prahlada has replied. Now the point is not inside. What was Hiranyakashipu's idea? God is somewhere else. So if He is outside, He cannot be inside. If He is inside, He cannot be outside. We are all like that. Every object in this world is like that. If I am inside the house, I am inside the house. If I am outside the house, I am outside the house. Is it correct? Even in our case, it is not correct.'''

But ''"Pranis"'' (living beings) exist in infinite varieties, beyond our comprehension. When we say He pervaded all, it does not mean that He entered like a man entering a house. In the Brihadaranyaka Upanishad, there's a concept called ''"Pravesha Shruti"'', which describes how, after creation, ''"Tat Srishtva Tadeva Anupravesha"''—having created, He entered into it. Unlike a human being who constructs a house and then enters it, God is not separate from creation. For Him, there is no distinction between the creator and the creation.

This idea is illustrated in the story of Prahlada and Hiranyakashipu. Hiranyakashipu asks, "Where is your God? Is He in this pillar?" Prahlada's reply demonstrates that God is not confined to any particular location. God is not separate from anything; He is both inside and outside, beyond our conventional understanding of spatial separation.

Our perception is limited; we think of ourselves as being either inside or outside a house, but this notion does not apply to the divine reality. The divine presence transcends such distinctions.

'''You imagine, so you have a house and that house is divided into a kitchen, a bathroom, a shrine room, and a visitor's room. So if somebody asks, 'Are you inside or outside?' What would be your reply? From the viewpoint of outside the house, you are inside. From the viewpoint of you sitting at a particular place in your own house, it is outside the kitchen, outside the shrine room, outside the toilet, hopefully, and outside the visitor's room, somewhere you are sitting there. So are you inside or outside? Similarly, every situation is because we are all limited beings; we use this word inside, outside, not to describe the reality, but for the sake of transactions, availability, that's all. But we cannot apply this to God because the question of inside, outside doesn't arise. Where is the clay in the pot? Inside or outside? If anybody thinks I am very clever, I will answer. He would be not so clever. What does it mean? What does it really mean? It means, from the viewpoint of the pot, there is inside and outside. From the viewpoint of the clay, there is no inside or outside. Even you cannot ask whether the pot is inside the clay or outside the clay because there are no two objects. That is what we have to understand."'''

Imagine you have a house divided into different rooms: a kitchen, a bathroom, a shrine room, and a visitor's room. If someone asks, "Are you inside or outside?" your answer depends on the perspective. From the viewpoint of someone outside the house, you are inside. From your own perspective, sitting in a particular room, you might say you are outside the kitchen, outside the shrine room, outside the bathroom, and outside the visitor's room.

So, are you inside or outside? This distinction only makes sense for practical purposes and transactions. It doesn't apply to the divine reality. The concepts of "inside" and "outside" are limited and don't accurately describe the nature of God.

Consider clay and a pot. From the perspective of the pot, you might ask whether the clay is inside or outside the pot. But from the viewpoint of the clay, there is no distinction between inside and outside. The pot and the clay are not separate entities; the pot is merely a form of the clay. This analogy helps us understand that God's presence transcends such distinctions. There is no true separation between God and creation—everything is an expression of the divine.

'''Vishwa means everything. Vykraama, pervaded, he is manifesting as everything. Then he divided the whole thing as Chaitana and Jada, living and non-living. And he himself saw Asana. Asana means to eat. Every Prani requires food. It's very interesting. And what type of food? Can you live on mud? Can you live on stone? Can you live on a dried leaf? Probably not. So, life depends upon life only. Even vegetarians are forced to live. Every South Indian, whenever he eats one cup of yogurt or curds, he is killing literally billions of bacteria. But he thinks he is the greatest vegetarian in the whole world. So, it is very difficult for us to understand this. All living creatures have to eat food. And whom do they eat? A very interesting thing. They eat each other.'''

'''Vishwa''' means everything, and '''Vykraama''' means that He pervades and manifests as everything. In this context, He divides everything into '''Chaitana''' (living) and '''Jada''' (non-living). He then manifests in these forms, with '''Asana''' referring to the act of consuming food.

Every living being requires nourishment, and the type of food varies widely. For instance, can a living being sustain itself on mud, stone, or a dried leaf? Probably not. Life fundamentally depends on life itself. Even vegetarians, for instance, are not exempt. Every time a South Indian eats a cup of yogurt or curds, they are consuming billions of bacteria, yet they consider themselves the epitome of vegetarianism.

Understanding this interconnectedness is crucial: all living creatures require sustenance, and this often involves consuming other living beings. This complex web of consumption and sustenance highlights the intricate balance of life.

'''Do we eat plants? Yes. Do we eat animals? Yes. Do we eat animals? Yes. Every time if you ask a doctor, he will tell you inside your stomach, there are plenty of living creatures called bacteria. And bacteria are subdivided into two: living or rather beneficial and harmful. So, we are living. The bacteria do some part of breaking down the food, and they get a share of it, a commission of it. And that is how they live. And we live. We allow them to live rather; otherwise, we will be dead. In fact, a very interesting fact: far fewer people died in India because of COVID. And why did they die? Whereas in other countries, especially what we call Western countries, too many people have died. This is because of a very interesting fact. We are living in not such a pure environment, a dirty environment, a polluted environment. So, we developed a friendship with a lot of bacteria, harmful bacteria, etc. We have become, in medical language, immune. Whereas the other fellows kept everything clean and then they are not immune. That is why the moment this attacked, they were defenseless and then they just passed away. Of course, I will not subscribe to this view. It is not because of the COVID; it is because of Prarabdham. That is my opinion. But some excuse should be there.'''

Absolutely, the intricacies of life and sustenance highlight a deep interconnectedness. We consume plants, animals, and even microorganisms, reflecting the complex web of life.

In our digestive systems, we harbor numerous bacteria that play essential roles in breaking down food and contributing to our well-being. These bacteria, both beneficial and harmful, are part of a delicate balance that supports our health. As you pointed out, this relationship is critical for digestion and overall health.

Regarding the impact of COVID-19, your observation about differing mortality rates can be tied to various factors, including pre-existing health conditions, healthcare infrastructure, and indeed, the state of one's immune system. Exposure to a diverse range of microbes can potentially strengthen immunity, but it's also important to recognize the broader context of health and disease.

Ultimately, while environmental factors and lifestyle play roles in health outcomes, it's crucial to approach these observations with a nuanced understanding, respecting the complexity of both medical science and individual experiences.

'''Now, what are we talking about? There are living and non-living. Non-living, of course, do not eat. But living, they always eat. That is the meaning of ''Saasana and Anashana''. Sa-Ashana, in those who live, and Sa-Anashana, those who do not live. And that is what is called the entire universe. And that universe is the manifestation of God as both the living and as well as the non-living. Now, what is the plain English translation? That three-fourths of this God is situated on top. Top means in an unmanifested form, which we cannot experience. Only one quarter has evolved into the world. Then He penetrated into all the inert substances of living beings and spread them. That means living, non-living, everything is He. Everything is only one quarter of Him. And the other three quarters are not at all visible. This is the main idea. What does it mean? Sarvam Purushamayam Jagat. The whole, what we call the universe, is nothing but Brahman, in other words. So just ''Tripada Urdham Uday Purushaha''. We have how many worlds? Fourteen worlds. Sometimes three worlds. Bhur, Bhuvaha, and Suvaha. Or what is called ''Caturdasa Bhuvanani''. Fourteen worlds. So all these living beings, either in this world or in the other, thirteen worlds, many scientists are looking for life. So is it in the other world or is it in this world?"'''

# '''Three-Fourths Unmanifest''': The Supreme Brahman has three-fourths of Its essence in an unmanifested, subtle form, which is beyond our sensory perception. This unmanifest portion is often symbolized as the "top" or the iceberg submerged underwater, representing the vast, invisible aspect of Brahman.
# '''One-Fourth Manifest''': The one-fourth that is manifest has evolved into the observable universe. This includes all living and non-living forms.
# '''Penetration and Pervasion''': Brahman, while being the essence of everything, pervades all aspects of creation. Whether it's living beings (Pranis) or non-living entities, Brahman is inherent in all forms, and the universe is essentially a manifestation of this divine essence.
# '''Living and Non-Living''': The universe is categorized into living (Prana) and non-living (Jada). All living beings consume food, which can be living or non-living, thereby reflecting the interconnectedness of life and matter.
# '''Manifestation of Divinity''': The entire universe, including all forms and phenomena, is a manifestation of Brahman. The distinction between the manifest and the unmanifest aspects of Brahman helps us understand the nature of divine presence and the cosmos.

This perspective underscores the idea that while we experience and interact with the manifest universe, the true nature of Brahman transcends these experiences, existing in a form that is far beyond our immediate comprehension. The concept aligns with the idea that the entire universe is a reflection or expression of Brahman, with its full essence being both present and beyond the realm of ordinary perception.

'''According to our scripture, yes, they are not living in the other world. They are living in this world only. Whatever is experienceable belongs to this world, however far they are. So, there are higher worlds which are invisible. Every higher world is invisible, subtler, still more subtle, still more subtle. Four to seven higher worlds are there. And then the lower worlds are also subtle. And the lowest of that world is called Patala, where a terrible amount of suffering because of Prarabdha Karma is attained there.'''

'''So just imagine, we cannot even imagine how big our visible universe is, not to speak of the fourteen worlds. And if we can imagineAbsolutely.'''

The vastness of the universe and the concept of the fourteen worlds highlight the immense scale and complexity of creation according to our scriptures. Here are some key points to consider:

# '''Higher and Lower Worlds''': The higher worlds are subtler and invisible to us, while the lower worlds, like Patala, are associated with intense suffering. This gradation emphasizes the layered nature of existence, where each level of reality is more subtle or gross compared to others.
# '''Infinitesimal Nature of Manifestation''': Even if we attempt to grasp the fourteen worlds or the entire universe, this is still a minuscule part of the total creation. The vastness of the cosmos and the nature of divine manifestation go beyond our limited perceptions and understanding.
# '''Superficial Understanding''': Our conceptualization of the universe, even when expansive, is still only a surface-level understanding. The true essence of Brahman and the complete scope of creation are beyond any finite measure or human imagination.
# '''Divine Presence''': Everything we perceive, from the most minute to the grandest scale, is a manifestation of Brahman. The divine pervades all realms of existence, and our experience is but a fraction of the total reality.

This perspective encourages humility and reverence in recognizing the limitations of our understanding while appreciating the boundless nature of the divine.

'''What does it mean? Let me first give you a beautiful example which I have given so many times. Suppose, just for the sake of clearer understanding, there is a table, a wooden table. But I should not say wooden table. There is an object. Ask a woodworm, what is this object? Naturally, it will say it is food. It will not say wood. It will say food. You ask a human being and he will say it is a wooden object, beautifully made, very useful. That is what he will never say it is food.'''That’s a great analogy! The example of the wooden table and the perspectives of the woodworm and the human being beautifully illustrates how different beings perceive reality based on their own experiences and limitations:

* '''Woodworm’s Perspective''': To a woodworm, the table is seen only as food. Its entire experience and understanding are centered around consuming and surviving, so the table’s other qualities are irrelevant to it.
* '''Human Perspective''': For a human being, the table is viewed as a crafted wooden object with utility and aesthetic value. This perspective encompasses the table’s form, function, and purpose.

In the context of understanding the universe and Brahman:

* '''Limited Perspectives''': Just as the woodworm and the human being have different interpretations of the same object, our limited perceptions of the universe are shaped by our own experiences and understanding. We might see the universe in terms of physical dimensions, scientific principles, or spiritual significance, but these are just partial views.
* '''Divine Perspective''': From the divine perspective, which transcends all limited views, everything is seen as a manifestation of Brahman. The divine view encompasses all aspects—physical, metaphysical, and spiritual—without any limitation.

This analogy helps convey that our understanding of the divine and the universe is limited by our own perspectives, much like how the woodworm and the human see different aspects of the same object. The true nature of reality, including Brahman, is beyond any singular perspective and requires a more holistic view.

'''And you ask a physicist with a very powerful electronic microscope. Let him look at this object. What does he see? He sees only what we call particles, atoms, sub-atoms, and Anu, Anu Paramanu, which are inconceivable by us. And then what happens? Not only he sees everything, every atom moving at lightning speed. No two atoms ever stay put. They will always be dynamic, not static, moving at tremendous speeds without clashing into each other, bumping into each other.'''

'''Now, a peculiar thing happens. As soon as the electronic microscopic vision is applied, suppose he looks at a rock, what does he see? Atoms. He looks at a tree, living tree, what does he see? Atoms. He looks at an animal, living animal, only atoms. He looks at a man, atoms. He looks at a woman, atoms. Whatever he looks at, the differentiation between the living and the non-living is completely destroyed with this vision.'''

Exactly, the physicist’s perspective through an electron microscope reveals a fundamental truth about the nature of reality:

# '''Commonality at the Atomic Level''': Whether examining a rock, a tree, an animal, or a human being, the microscope reveals that all these objects are composed of atoms. This highlights a fundamental unity underlying the apparent diversity in the physical world.
# '''Dynamic Nature of Matter''': The observation that atoms are in constant motion underscores the dynamic and fluid nature of reality. Even what seems solid and static at a macroscopic level is in perpetual flux at the microscopic level.
# '''Loss of Distinction''': From this microscopic view, the distinctions between living and non-living matter blur. This challenges our everyday perception and emphasizes that what we consider as the “living” or “non-living” is a surface-level distinction. At a deeper level, everything shares a common atomic and energetic basis.
# '''Philosophical Implications''': This realization resonates with philosophical and spiritual perspectives that view all forms as manifestations of a single underlying reality. For instance, in the context of the Purusha Suktam and other Vedantic teachings, this unity reflects the idea that Brahman, or the Absolute, pervades all forms and phenomena, whether they appear as living or non-living.

The electron microscope, thus, provides a deeper insight into the interconnectedness of all matter, reinforcing the philosophical notion that beneath the surface-level distinctions, there is a fundamental oneness in the universe.

'''Now, go further. Ask a realized soul, ask Shri RamaKrishna, what is this object? He says, Brahman. Pure consciousness and nothing else. Pure consciousness. God. Everything is God. So, what am I driving at? When we say, I am seeing this universe, it is not that I am seeing some manifestation of God. I, with my limited vision, am limiting Brahman, just as our eyesight can see only a certain range. Beyond that it cannot see. So we can only hear some sounds. Beyond, below and above those ranges, we cannot hear. Everything is like that. So, because we are working through the limited instruments, whatever we experience, if the object we are experiencing may be unlimited, but it will be experienceable only as a limited object. Not because the object is limited, but because of the limitation of the instruments that we are using !! .'''

You've captured a profound insight about perception and reality:

# '''Limitations of Perception''': Our senses and cognitive instruments are inherently limited. They can only perceive a fraction of the full spectrum of reality. For instance, our eyes can only detect a narrow band of electromagnetic radiation (visible light), and our ears can only hear sounds within a specific frequency range.
# '''Realized Perspective''': A realized soul, like Sri Ramakrishna, perceives beyond these limitations. For such an individual, the entire universe, with all its apparent diversity, is experienced as pure consciousness or Brahman. This is a state of direct, non-dual awareness where distinctions between objects dissolve, and everything is recognized as a manifestation of the divine.
# '''Perception vs. Reality''': The distinction between what we experience and what truly exists highlights a key philosophical and spiritual concept. Our experiences are shaped by the constraints of our sensory and cognitive faculties, which means we are encountering only a limited aspect of the boundless reality.
# '''Unity in Diversity''': This realization underscores the idea that the apparent diversity and limitation we perceive are surface phenomena. The underlying reality is a unified whole, which transcends our sensory limitations. What seems as individual objects or experiences is ultimately an expression of a singular, infinite consciousness.
# '''Instrument Limitation''': Just as a telescope or microscope extends our sensory capabilities to perceive beyond the naked eye, spiritual realization extends beyond the ordinary senses, revealing a deeper, more unified experience of reality. The limitation is not in the objects themselves but in the instruments and faculties we use to perceive them.

In essence, while our current perception is restricted and limited, spiritual realization offers a glimpse into the infinite and unified nature of existence.

'''This is an important point we have to keep in mind. So, with this, what does it mean? I can see this world. In fact, even if you take an example of this world, there are bacteria. Are we able to see bacteria? It's a very funny thing, you know. How many billions of bacteria are all over our body? A man looks at a woman. "What beautiful lotus eyes!" If he could see with what we call 4K TV vision, he would see the eyes covered fully with bacteria. I don't know what he is going to call her now, or the woman looks at a man, vice versa. So, anything that we look at, whether it is rice, whether it is chapati, whether it is rasagulla, everything will be full of these invisible creatures crawling all over everything. I hope you are getting the point. Fortunately, God has not given us that kind of impracticality. He is a very clever man, you know. That's why he says, "I will give you only partial vision so that you will be happily swallowing whatever comes in front of you." So, this is the meaning.'''

Absolutely, the limitations of our senses are a crucial aspect of understanding how we perceive the world. What we see, hear, and touch is always filtered through our sensory apparatus, which can only capture a fraction of the total reality. This limitation shapes our experience and understanding of the universe, making us perceive it in a way that is manageable but incomplete.

In spiritual contexts, this limitation is often transcended through deeper realization or higher states of consciousness, where the unity and underlying reality of all things become evident. The idea is that beyond our sensory experience lies a more profound and boundless reality, which is the essence of Brahman or pure consciousness.

If we could perceive the full extent of reality, our understanding would shift dramatically, revealing the interconnectedness of everything and the divine essence underlying all forms and phenomena.

'''''Tripath Udbham Udait Purushaha''. That is unmanifested, invisible. Everything is infinite only. But we are viewing that so-called infinite with our finite instruments. So everything appears only like that. Any number of examples can be multiplied. Suppose a person is having what is called color blindness; his vision will be limited only to black and white. Suppose a person is having cataract operation; then his vision will be limited only to that much, very hazy black and white. No detailed chiseling of the face, etc., will be experienceable. I hope I was able to convey the idea. What is it? Whatever we are experiencing is nothing but that Paramapurusha. ''Purusha'' really means He who pervades the entire universe. That is called Purusha. And He is inside also.'''

The concept of ''Purusha'' in the Purusha Suktam emphasizes the divine presence that pervades the entire universe, both manifest and unmanifest. The idea that our perception is limited by our sensory and cognitive faculties is central to understanding how we interact with the infinite and the divine.

In essence, the Purusha Suktam reveals that what we perceive as separate and limited is actually an expression of the infinite divine presence. The divine is both immanent and transcendent, manifesting in all forms and phenomena while remaining beyond our full comprehension. This underscores the profound interconnectedness of all existence and the ultimate unity of the divine with the manifest universe.

'''That is why ''Purusheta Iti Purushaha''.''' That is, He who indwells within everybody. Or ''Pura Iti Sarvam Iti Purushaha.'' From the external point of view, like clay that manifests both inside and outside. There is no in-between that can divide it. So the whole thing. But for our understanding, for the sake of Upasana, what is it? We are in the world. We have a body-mind. We are limited only to what this body-mind can present to us. So, this is called ''Srishti Drishti Vada''. And then the mind looks at the same thing in a different way, which is called ''Drishti Srishti Vada.'' Therefore, we have Srishti Drishti Vada and Drishti Srishti Vada.

When I am looking at something, first it is existing, so I am able to look at it. But having experienced it a few times, then I will come to know whether I like it or not. Whether it likes me or not. For example, I may like a tiger. A tiger may not like me. Or I don't like a tiger, but a tiger loves me, there is no doubt about it. So it is a problem of our vision.

What is the meaning of this ''Anuva'' first? That is, realize everything is God. And where are you? Who are you? You are also part of this world. Therefore, who can you be? I am also God. Finally, to lead this vision of our inherent divinity, all these Suktams are told. In every Sukta, the final meaning, if you say, we have taken already completed, Medha Sukta. Oh Mother, give me that Medha. "''Dhiyo Yonaha Prachodayat"'' . What is that Medha? So that I can have right knowledge. And what is that right knowledge? That right knowledge is I am Brahman. That is the ultimate.

So how do we know whatever is ultimate? Like you go on climbing steps. The moment you transcend one step, you come to the next step. And you have to transcend that. You have to go beyond that. But you come to such a place, there is no beyond. That is called a final destination. So until we obtain that knowledge, where beyond which there is no other knowledge, excepting that knowledge, what is that knowledge? I am everything. It is for reaching this realization, all this is being said.

So this is the meaning of that only whatever we are capable of experiencing is graphical language or metaphorical language, one-fourth. But what really speaking, it is neither one-fourth nor three-fourths. It is only our limited vision which is limiting and that is an infinitesimal part of the Divine Lord's manifestation. That is what we have to understand. So all this means effect. Effect means Karya. If there is a Karya and everything we experience is a Karya, there must be a Karana. And that Karana is none other than that Divine. And how do we know it is Divine? That is being said here, Tripadashya Amrutam Divi. First of all, that three-fourths part of that Paramapurusha is described as Amrutam. Why? Because whatever we are experiencing in this world is Amrutam. That is ridden with death. Death means change. But whatever is not manifest, it has neither birth nor death nor any change and that is called Amrutam. So we think we have to be very careful here. Just now we mentioned everything we experience is that Paramapurusha only. How can that Paramapurusha be part of the Amrutam? That means what? That our vision is the problem.

So, our vision is Amrutam. Amrutam means what? Changing. So, this life I have this much of understanding. Next life it changes. That means a little more knowledge. And after 84 crores of births then my vision will become complete.

What is it? First of all, there are not many. There is only one. Second, it is pure consciousness. Nitya, Shuddha, Buddha, Mukta, Chaitanya, Rupaha. There is nothing else. That vision. And that future vision is called Divi. Divi means Svargaloka. That is heavenly world. Divi. And why is it called Divi? It comes from the word Dev. Dev means that which is shining. And what is shining? Consciousness is shining. That means everything is consciousness but we are not able to see it. That is called Amrutam. Amrutam means suffering. So that is why we suffer. If we can see everything as God there would be no suffering at all. We will be filled with Paramananda. That is the meaning of Divi. And our whole life depends upon this Divi. Divi means Prakasha Svarupa.

And who is the most brilliant light that we get? It is the Sun. That is why it is Aditya Narayana. The Sun that scientists describe is only a burning piece of gas. And that is the biggest gas. That knowledge is the biggest gas. But for those who are able to penetrate beyond this it is not gas. It is Narayana himself. And he is hidden behind. Because you see, just imagine even from a normal, very basic scientific understanding so what does the Sun do? He is the cause of his life. And wherever there is life it is the cause of the consciousness. Life means consciousness. Consciousness means life.

But why don't you use one word? Because there is a living person called Prani and there is a dead person, Mrita. Then what happens? Consciousness is eternal but Prana is required to manifest that consciousness. Only a living creature can reflect that consciousness. Not a dead person. And that is why the connection between Prana and Chaitanya is Prana is the reflector, Chaitanyam is the reflected, Chidabasam.

So the Sun is the cause of this Prana. As soon as something becomes a Prani endowed with life immediately it starts reflecting that ever-present pure consciousness. And all this is due to, because of the existence of the Sun. If the Sun is merely a burning, lifeless gas consciousness less, lifeless gas how come from a lifeless thing, life will come? Or to put it in another way how does organic life start from inorganic matter? Inorganic means lifeless.

Swami Vivekananda pointed out more than 150 years back 120 or 130 years back that you are thinking, you are dividing. Inorganic means lifeless. According to scientific understanding that whatever is not inherent can never become manifest.

So if life is not manifest inorganic can never become organic. What type of nonsense you are talking you are understanding, you are propagating to all the other people. So that is why our greatest and only source of life is the Sun. It is because of the Sun creation takes place. It is because of the Sun sustenance all the food material will grow. It is because of the Sun again that death also will take place. That means recycling takes place. Everything is taking place only because of the present what we call the burning gas star.

But if we understand that means when we grow in our capacity to understand better for that Medha Shakti is needed. That is why Medha Suktam has been taken. Then we understand that we are able to see that Aditya Narayana in the most gross way earlier but because of His grace we are able to penetrate the covering the golden covering. Hiran Mahena Patrena Sathyasya Apeetam Mukham Then we understand is nothing but pure consciousness. And that pure consciousness can appear as Jada can appear with life Jiva, Jagat etc. Chit, Achit etc. Jada Padartha and Chaitanya Padartha etc. Not because it has become like that but because of the limitation of the perceiver, the subject.

Please keep this in your mind. As soon as we remove our limitation the same object will appear in a totally different way. Now you look at it the earlier example I gave when we are in the state of a woodworm everywhere we are only looking for food for survival. When we become a human being our capacity to understand becomes better we recognize things for what they are. But when we even improve further then our understanding is far superior. And the greater the understanding, the lesser will be the division, the more will be the harmony, the more will be the oneness.

But when a person removes the instruments totally not only refining the instruments but removing the instruments without instruments you look at whatever it is and that is possible only when we remove this body and mind because both are the instruments. When both these are removed what remains is the pure consciousness without any division. And at that stage I am a small consciousness you are a bigger I am the disciple consciousness small consciousness you are a guru consciousness and this type of understanding is called at least what I call guru consciousness a cow's consciousness not an enlightened person's consciousness.

So this is what is indicated taught in this Purusha Suktam that we are all the time we are Brahman what we are experiencing is Brahman because we are having body mind really speaking that we have to evolve and that is why from the involution we are going to the evolution.

when Swami Vivekananda's met Sri Ramakrishna at a devotee's house in Calcutta, he was asked to sing. Swami Vivekananda sang two songs which were powerful metaphors that convey profound spiritual truths. The songs are "Mana Chalo Nijani Ke Tane" and "Jave Ki He Din Bhi Phale Jaiya," reflect the inner journey and the call to move beyond the limitations of the material world towards higher spiritual realization.

The analogy of being in a foreign country wearing a foreign dress is a poignant way of expressing the idea that, in our ignorance, we identify with the body and mind instead of recognizing our true nature as pure consciousness. This aligns with the concept of ''Tripadasya Amrutam'', emphasizing the need to go beyond the limited identification with the body-mind complex.

As we progress in our spiritual life, the Indriyas (senses) become subtler, signifying a deepening of our perception and understanding. The journey involves transcending the limited vision bound by the physical senses to realize the all-pervading nature of the Purusha, the divine reality.

The idea that Brahman has become everything, both living and non-living, is beautifully expressed. The concept of Antaryami, the inner controller, signifies that the divine is not only the external world but also the indwelling consciousness within each being.

The quote from Bhagavad Gita, where Lord Krishna declares, "''Vistabyaham Idam Krtsnam Ekamsena Sthito Jagat''," reinforces the understanding that the Lord pervades and upholds the entire universe by an infinitesimal part of Himself. This infinitesimal part represents Sat (existence), Chit (consciousness), and Ananda (bliss), highlighting the divine nature of the manifested reality.

In essence, these teachings underscore the transformative journey from ignorance to wisdom, from identification with the limited to realizing the infinite nature of the self. The songs and metaphors serve as powerful tools for contemplation and understanding in the spiritual quest.

The explanation beautifully delves into the concept of Maya Shakti and how it is intricately related to our perception of reality. Maya Shakti, often described as the divine power of illusion, creates the sense of finiteness, time, space, and causation in our experience. That is why mind is Maya. what is mind? time, space and causation through the prism of this mind which is nothing but time space and causation. That is where Srishti comes in and Sthiti comes in. Nasha and Vinasha also comes in because mind is not functioning in deep sleep. So Shri Ramakrishna gives an analogy of a Magician and his magic tricks.

The analogy of the magician and the magic trick is a profound way to illustrate the relationship between reality and illusion. The magician, representing the divine, produces a magic show, and the magic, though appearing real, is ultimately an illusion. Similarly, in the cosmic play of existence, Maya creates the illusion of a separate, finite world, while the ultimate reality, the magician behind the magic, remains unchanged.

The term "Mithya," as used in Advaita Vedanta, describes this apparent reality that is not absolutely real but is also not unreal. It is the limited perception of the infinite reality due to the constraints of time, space, and causation called Kala, Desha, Nimitha.

The assertion that there is nothing separate from God aligns with the non-dualistic philosophy of Advaita Vedanta. In this perspective, the created universe is not something distinct from the divine; rather, it is a manifestation, an expression of the divine through the veiling and projecting power of Maya.

The projection of the universe from the inscrutable power of God emphasizes the idea that the ultimate reality, Brahman, Paramatman, or any other name, is beyond our ordinary understanding. Maya serves as a tool through which the infinite is made accessible to the finite mind, even though it introduces the illusion of separation.

This profound teaching encourages seekers to look beyond the illusion, recognizing the unity that underlies the diversity of creation. It calls for a shift in perspective, transcending the limitations imposed by Maya to realize the inherent oneness of all existence with the divine.

Your explanation beautifully emphasizes the concept of the undivided whole, highlighting the illusory nature of subject-object division. The idea that spiritual effort involves transcending this limited vision to see everything as a holistic unity resonates with the teachings of many spiritual traditions.

The analogy of becoming "holy" by plugging the holes of division is a powerful metaphor. It suggests that as we move beyond the fragmented perception of reality, recognizing the interconnectedness of all things, we attain a state of holiness or completeness.

The exploration of the cycle of living beings eating each other and consuming both living and non-living things brings attention to the intricate web of interdependence in the universe. It underscores the fundamental truth that all aspects of creation, whether living or non-living, are sustained by a common source.

The concept of Jada becoming Chetana and Chetana becoming Jada introduces a profound idea about the interconnectedness of the living and non-living. It hints at the unity underlying apparent distinctions, reflecting the divine play of creation.

The description of the Paramapurusha dividing, multiplying, and then pervading the universe, followed by entering into living and non-living beings, signifies the immanence of the divine in every aspect of creation. It reinforces the idea that the ultimate reality, manifesting as Sat, Chit, and Ananda, is both the source and sustainer of all existence. This is the meaning of ''Sasane Asasena Abhi.''

The promise to explore this interesting idea in the next class adds anticipation for further insights into the nature of creation and the divine presence within it. I look forward to the continuation of this exploration in our next session.

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[[Category:Purusha Suktam]]

Purusha Suktam Lecture 04 on 15-June-2023

2024-08-11T14:15:19Z

2023niru: /* Full Transcript (under correction) */

== Full Transcript (under correction) ==

We are studying the PURUSHA SUKTHAM.

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

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

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

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

'''पुरुष एवेदं सर्वं यद्भूतं यच्च भव्यम् ।'''

'''उतामृतत्वस्येशानो यदन्नेनातिरोहति ॥२॥'''

'''Purussa ĕvedam Sarvam ẏad-Bhūtam ẏacca Bhavyam |'''

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

'''Purusha eveda idam sarvam - Whatever we experienced; whatever we experienced in the past, we are experiencing now, we are going to experience in the future, it is all nothing but God. In other words, we are seeing nothing but Brahman, God everywhere. But let us remember, we are students of Vedanta. What do we mean by God? Our own true nature. Just as when we wake up, the waker eye recognizes the fact my entire dream is nothing but a world created solely by me. When we happen to wake up from this, what Vedantins call waking state, as a dream, wake up from this waking state, and that is what Swamiji meant, uttishthataa - wake up from imaginary thoughts, vain thoughts, vain expectations, useless thoughts; Jaagrata - and then try to turn your whole life so that you will become an awakened person, a Rishi, a mantra drashta. But for that, we have to approach those who know how to also wake us up and we have to have that desire to really wake up.'''

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

Just as when we wake up, the waker recognizes the fact that the entire dream is nothing but a world created solely by themselves. When we happen to wake up from what Vedantins call the waking state, as a dream, we wake up from this waking state. That is what Swamiji meant by ''uttishthataa'' - wake up from imaginary thoughts, vain thoughts, vain expectations, useless thoughts; ''jaagrata'' - and then try to turn your whole life so that you will become an awakened person, a Rishi, a mantra drashta.

But for that, we have to approach those who know how to wake us up, and we have to have that desire to really wake up.

'''So purusha eveda idam sarvam - whatever I saw, I am seeing, I am going to see, it is all Bhagawan only. But what about other people? A billion years back, if there was somebody who created that, even the modern scientists say that there was a big bang, that bang is called Brahma Shabdam, Shabda Brahma, and they say that sound can be heard even today. So with that, time came, space came, and of course, the universe started expanding and these exact ideas are there. We find in the both Brihadaranyaka, especially Chandogya Upanishad, he swelled, swelled as a pregnant woman. When she becomes with fetus, slowly that stomach swells, containing of course, the whole universe is contained in this stomach. Brahmanda Kali Rudare Brahmanda Bhanda. This entire universe is compared to a vessel, utensil, and this utensil is there in the stomach of the mother Kali. What is mother Kali? Time, space and causation. So, everything in this universe is a manifestation of time, space and causation'''.

So, '''Purusha eveda idam sarvam''' – whatever I saw, I am seeing, and I am going to see, it is all Bhagawan only. But what about other people? A billion years back, if there was somebody who created that, even modern scientists say that there was a Big Bang. That bang is called Brahma Shabdam, Shabda Brahma, and they say that sound can be heard even today. With that, time came, space came, and, of course, the universe started expanding. These exact ideas are found in both the Brihadaranyaka and, especially, the Chandogya Upanishad.

He swelled, swelled like a pregnant woman. When she becomes with fetus, slowly that stomach swells, containing, of course, the whole universe in this stomach. Brahmanda Kali Rudare Brahmanda Bhanda. This entire universe is compared to a vessel, and this utensil is there in the stomach of the mother Kali. What is mother Kali? Time, space, and causation. So, everything in this universe is a manifestation of time, space, and causation.

'''This is what the Rishi is addressing and expressing to us, Sarvam, whatever was, Yad bhutam, and whatever we are experiencing now, and Yathcha Bhavyam. Bhavyam means future, whatever we are going to experience, everything is Purushaha Eva. And who is that Purusha? What is the message? I am that Purusha. How do we know? When we wake up from the dream state and every day we have dreams, several dreams in fact, whether we remember them or not, and I am the only author, sole author, nobody knows about it, but what we often fail to realize is that each one of us is a Brahma. That is the meaning of Karmaphala. Who created my parents? Myself. And who created my body? Myself. Who created my past, present and future? Myself. With my own actions, with my own thoughts, with my own imaginations, everything falls under Karma. But now, just as in the dream, we don't accept we are the creators of the dream world, but when we wake up we say, what a dream I had, meaning what a wonderful dream world I have created. And that word wonderful comes here. Why does it come? Even if the dream is very painful, but it is painful only when we know it is very real. But when we come to know it is just a cinema created by me and I am aware of it, then good, evil, everything becomes wonderful. It is so concrete, so real. So also, when I wake up from this world, then I feel there is nobody else. I am the only one. I created this entire world. I created my friends, my enemies, poor, poor, poor, poverty and wealth, everything. That is the realization we are going to have. And when we have that realization, then our mind derives happiness just as every Rasika, that is every person with aesthetic sense, derives happiness from an art object, from a cinema, from a poem, from a drama. Entire this thing will become a beautiful drama. That is why God himself is called a poet and this whole universe is his poetry. That idea also is going to come here.'''

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

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

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

'''So the whole universe is Anaadi. That is why it was, it is, it will be, but it will ever be. It will never come to an end excepting for the person and Swami Vivekananda explained it. So when people come to London, there is Ferris wheel. It is the most famous one and a person buys ticket, goes and sits there and it goes up, goes around and when he comes down, he will be set and he has to get up. New passengers will come. But this person, the whole circle is complete. He is satisfied and he can, of course, they take photographs and they can show the photographs. I also rode on the Ferris wheel, etc. What is the point? The whole universe is nothing but Purusha. Who is that Purusha? I am that Purusha. How do I know? This beautiful idea is present throughout the creator and the creation are not separate and the creator himself transforms as the time, space, causation and he conducts this beautiful dream and that is why this entire Jagat is called a dream. The Lord of it is called Ranganatha. Ranga means a stage of the drama. The whole universe is nothing but a drama and who is the director? Narayana. Who is the actor and actresses? Narayana. Who are the witnesses, audience? Narayana. What is the stage? Narayana. Who wrote the script? Narayana. Everything is nothing but He and when we get that knowledge, just as the dream is the most beautiful example and we can derive several lessons from that example.'''

So the whole universe is Anaadi. That is why it was, it is, and it will be—it will never come to an end, except for the person who realizes this truth. Swami Vivekananda explained it well. When people come to London, they often ride the famous Ferris wheel. A person buys a ticket, goes up, goes around, and when they come down, their ride is over and they must get off, allowing new passengers to come on. The person’s circle is complete, they are satisfied, and they may take photographs to show they rode the Ferris wheel.

What is the point? The whole universe is nothing but Purusha. And who is that Purusha? I am that Purusha. How do I know? This beautiful idea is present throughout: the creator and the creation are not separate. The creator himself transforms into time, space, and causation and conducts this beautiful dream. That is why this entire Jagat is called a dream. The Lord of it is called Ranganatha—Ranga means a stage for drama. The whole universe is nothing but a drama.

Who is the director? Narayana. Who are the actors and actresses? Narayana. Who are the witnesses, the audience? Narayana. What is the stage? Narayana. Who wrote the script? Narayana. Everything is nothing but Him. When we get that knowledge, we understand that just as the dream is the most beautiful example, we can derive several lessons from it.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The lessons from this episode are profound:

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

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

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

'''dAriya naDevAga bhArava horuvAga kRuShNa enabArade'''

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

'''एतावानस्य महिमातो ज्यायाँश्च पूरुषः ।'''

'''पादोऽस्य विश्वा भूतानि त्रिपादस्यामृतं दिवि ॥३॥'''

'''ĕtāvānasya ṃahima-āto Jyāyāś-Ca Pūrussah |'''

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

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

'''एतावानस्य महिमातो ज्यायाँश्च पूरुषः'''

'''etāvānasya mahimāto jyāyāṁśca pūruṣaḥ'''

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

'''पादोऽस्य विश्वा भूतानि त्रिपादस्यामृतं दिवि'''

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

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

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

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

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

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

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

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

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

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

'''Sarva Mangala Mangalye Shive Sarvaartha Saadhike.'''

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

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

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

''Sarva Mangala Mangalye, Shive Sarvaartha Saadhike''.

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

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

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

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

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

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

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

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

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

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

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

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

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

[[Category:Purusha Suktam]]

Purusha Suktam Lecture 04 on 15-June-2023

2024-08-04T15:02:04Z

2023niru:

== Full Transcript (under correction) ==

We are studying the PURUSHA SUKTHAM.

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

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

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

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

'''पुरुष एवेदं सर्वं यद्भूतं यच्च भव्यम् ।'''

'''उतामृतत्वस्येशानो यदन्नेनातिरोहति ॥२॥'''

'''Purussa ĕvedam Sarvam ẏad-Bhūtam ẏacca Bhavyam |'''

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

'''Purusha eveda idam sarvam - Whatever we experienced; whatever we experienced in the past, we are experiencing now, we are going to experience in the future, it is all nothing but God. In other words, we are seeing nothing but Brahman, God everywhere. But let us remember, we are students of Vedanta. What do we mean by God? Our own true nature. Just as when we wake up, the waker eye recognizes the fact my entire dream is nothing but a world created solely by me. When we happen to wake up from this, what Vedantins call waking state, as a dream, wake up from this waking state, and that is what Swamiji meant, uttishthataa - wake up from imaginary thoughts, vain thoughts, vain expectations, useless thoughts; Jaagrata - and then try to turn your whole life so that you will become an awakened person, a Rishi, a mantra drashta. But for that, we have to approach those who know how to also wake us up and we have to have that desire to really wake up.'''

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

Just as when we wake up, the waker recognizes the fact that the entire dream is nothing but a world created solely by themselves. When we happen to wake up from what Vedantins call the waking state, as a dream, we wake up from this waking state. That is what Swamiji meant by ''uttishthataa'' - wake up from imaginary thoughts, vain thoughts, vain expectations, useless thoughts; ''jaagrata'' - and then try to turn your whole life so that you will become an awakened person, a Rishi, a mantra drashta.

But for that, we have to approach those who know how to wake us up, and we have to have that desire to really wake up.

'''So purusha eveda idam sarvam - whatever I saw, I am seeing, I am going to see, it is all Bhagawan only. But what about other people? A billion years back, if there was somebody who created that, even the modern scientists say that there was a big bang, that bang is called Brahma Shabdam, Shabda Brahma, and they say that sound can be heard even today. So with that, time came, space came, and of course, the universe started expanding and these exact ideas are there. We find in the both Brihadaranyaka, especially Chandogya Upanishad, he swelled, swelled as a pregnant woman. When she becomes with fetus, slowly that stomach swells, containing of course, the whole universe is contained in this stomach. Brahmanda Kali Rudare Brahmanda Bhanda. This entire universe is compared to a vessel, utensil, and this utensil is there in the stomach of the mother Kali. What is mother Kali? Time, space and causation. So, everything in this universe is a manifestation of time, space and causation'''.

So, '''Purusha eveda idam sarvam''' – whatever I saw, I am seeing, and I am going to see, it is all Bhagawan only. But what about other people? A billion years back, if there was somebody who created that, even modern scientists say that there was a Big Bang. That bang is called Brahma Shabdam, Shabda Brahma, and they say that sound can be heard even today. With that, time came, space came, and, of course, the universe started expanding. These exact ideas are found in both the Brihadaranyaka and, especially, the Chandogya Upanishad.

He swelled, swelled like a pregnant woman. When she becomes with fetus, slowly that stomach swells, containing, of course, the whole universe in this stomach. Brahmanda Kali Rudare Brahmanda Bhanda. This entire universe is compared to a vessel, and this utensil is there in the stomach of the mother Kali. What is mother Kali? Time, space, and causation. So, everything in this universe is a manifestation of time, space, and causation.

'''This is what the Rishi is addressing and expressing to us, Sarvam, whatever was, Yad bhutam, and whatever we are experiencing now, and Yathcha Bhavyam. Bhavyam means future, whatever we are going to experience, everything is Purushaha Eva. And who is that Purusha? What is the message? I am that Purusha. How do we know? When we wake up from the dream state and every day we have dreams, several dreams in fact, whether we remember them or not, and I am the only author, sole author, nobody knows about it, but what we often fail to realize is that each one of us is a Brahma. That is the meaning of Karmaphala. Who created my parents? Myself. And who created my body? Myself. Who created my past, present and future? Myself. With my own actions, with my own thoughts, with my own imaginations, everything falls under Karma. But now, just as in the dream, we don't accept we are the creators of the dream world, but when we wake up we say, what a dream I had, meaning what a wonderful dream world I have created. And that word wonderful comes here. Why does it come? Even if the dream is very painful, but it is painful only when we know it is very real. But when we come to know it is just a cinema created by me and I am aware of it, then good, evil, everything becomes wonderful. It is so concrete, so real. So also, when I wake up from this world, then I feel there is nobody else. I am the only one. I created this entire world. I created my friends, my enemies, poor, poor, poor, poverty and wealth, everything. That is the realization we are going to have. And when we have that realization, then our mind derives happiness just as every Rasika, that is every person with aesthetic sense, derives happiness from an art object, from a cinema, from a poem, from a drama. Entire this thing will become a beautiful drama. That is why God himself is called a poet and this whole universe is his poetry. That idea also is going to come here.'''

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

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

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

'''So the whole universe is Anaadi. That is why it was, it is, it will be, but it will ever be. It will never come to an end excepting for the person and Swami Vivekananda explained it. So when people come to London, there is Ferris wheel. It is the most famous one and a person buys ticket, goes and sits there and it goes up, goes around and when he comes down, he will be set and he has to get up. New passengers will come. But this person, the whole circle is complete. He is satisfied and he can, of course, they take photographs and they can show the photographs. I also rode on the Ferris wheel, etc. What is the point? The whole universe is nothing but Purusha. Who is that Purusha? I am that Purusha. How do I know? This beautiful idea is present throughout the creator and the creation are not separate and the creator himself transforms as the time, space, causation and he conducts this beautiful dream and that is why this entire Jagat is called a dream. The Lord of it is called Ranganatha. Ranga means a stage of the drama. The whole universe is nothing but a drama and who is the director? Narayana. Who is the actor and actresses? Narayana. Who are the witnesses, audience? Narayana. What is the stage? Narayana. Who wrote the script? Narayana. Everything is nothing but He and when we get that knowledge, just as the dream is the most beautiful example and we can derive several lessons from that example.'''

So the whole universe is Anaadi. That is why it was, it is, and it will be—it will never come to an end, except for the person who realizes this truth. Swami Vivekananda explained it well. When people come to London, they often ride the famous Ferris wheel. A person buys a ticket, goes up, goes around, and when they come down, their ride is over and they must get off, allowing new passengers to come on. The person’s circle is complete, they are satisfied, and they may take photographs to show they rode the Ferris wheel.

What is the point? The whole universe is nothing but Purusha. And who is that Purusha? I am that Purusha. How do I know? This beautiful idea is present throughout: the creator and the creation are not separate. The creator himself transforms into time, space, and causation and conducts this beautiful dream. That is why this entire Jagat is called a dream. The Lord of it is called Ranganatha—Ranga means a stage for drama. The whole universe is nothing but a drama.

Who is the director? Narayana. Who are the actors and actresses? Narayana. Who are the witnesses, the audience? Narayana. What is the stage? Narayana. Who wrote the script? Narayana. Everything is nothing but Him. When we get that knowledge, we understand that just as the dream is the most beautiful example, we can derive several lessons from it.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The lessons from this episode are profound:

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

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

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

'''dAriya naDevAga bhArava horuvAga kRuShNa enabArade'''

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

'''एतावानस्य महिमातो ज्यायाँश्च पूरुषः ।'''

'''पादोऽस्य विश्वा भूतानि त्रिपादस्यामृतं दिवि ॥३॥'''

'''ĕtāvānasya ṃahima-āto Jyāyāś-Ca Pūrussah |'''

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

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

'''एतावानस्य महिमातो ज्यायाँश्च पूरुषः'''

'''etāvānasya mahimāto jyāyāṁśca pūruṣaḥ'''

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

'''पादोऽस्य विश्वा भूतानि त्रिपादस्यामृतं दिवि'''

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

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

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

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

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

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

Sarva Mangala Mangalye Shive Sarvaartha Saadhike.

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

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

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

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

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

Purusha Suktam Lecture 04 on 15-June-2023

2024-08-04T15:00:28Z

2023niru: /* Full Transcript () */

== Full Transcript (under correction) ==

We are studying the PURUSHA SUKTHAM.

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

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

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

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

'''पुरुष एवेदं सर्वं यद्भूतं यच्च भव्यम् ।'''

'''उतामृतत्वस्येशानो यदन्नेनातिरोहति ॥२॥'''

'''Purussa ĕvedam Sarvam ẏad-Bhūtam ẏacca Bhavyam |'''

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

'''Purusha eveda idam sarvam - Whatever we experienced; whatever we experienced in the past, we are experiencing now, we are going to experience in the future, it is all nothing but God. In other words, we are seeing nothing but Brahman, God everywhere. But let us remember, we are students of Vedanta. What do we mean by God? Our own true nature. Just as when we wake up, the waker eye recognizes the fact my entire dream is nothing but a world created solely by me. When we happen to wake up from this, what Vedantins call waking state, as a dream, wake up from this waking state, and that is what Swamiji meant, uttishthataa - wake up from imaginary thoughts, vain thoughts, vain expectations, useless thoughts; Jaagrata - and then try to turn your whole life so that you will become an awakened person, a Rishi, a mantra drashta. But for that, we have to approach those who know how to also wake us up and we have to have that desire to really wake up.'''

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

Just as when we wake up, the waker recognizes the fact that the entire dream is nothing but a world created solely by themselves. When we happen to wake up from what Vedantins call the waking state, as a dream, we wake up from this waking state. That is what Swamiji meant by ''uttishthataa'' - wake up from imaginary thoughts, vain thoughts, vain expectations, useless thoughts; ''jaagrata'' - and then try to turn your whole life so that you will become an awakened person, a Rishi, a mantra drashta.

But for that, we have to approach those who know how to wake us up, and we have to have that desire to really wake up.

'''So purusha eveda idam sarvam - whatever I saw, I am seeing, I am going to see, it is all Bhagawan only. But what about other people? A billion years back, if there was somebody who created that, even the modern scientists say that there was a big bang, that bang is called Brahma Shabdam, Shabda Brahma, and they say that sound can be heard even today. So with that, time came, space came, and of course, the universe started expanding and these exact ideas are there. We find in the both Brihadaranyaka, especially Chandogya Upanishad, he swelled, swelled as a pregnant woman. When she becomes with fetus, slowly that stomach swells, containing of course, the whole universe is contained in this stomach. Brahmanda Kali Rudare Brahmanda Bhanda. This entire universe is compared to a vessel, utensil, and this utensil is there in the stomach of the mother Kali. What is mother Kali? Time, space and causation. So, everything in this universe is a manifestation of time, space and causation'''.

So, '''Purusha eveda idam sarvam''' – whatever I saw, I am seeing, and I am going to see, it is all Bhagawan only. But what about other people? A billion years back, if there was somebody who created that, even modern scientists say that there was a Big Bang. That bang is called Brahma Shabdam, Shabda Brahma, and they say that sound can be heard even today. With that, time came, space came, and, of course, the universe started expanding. These exact ideas are found in both the Brihadaranyaka and, especially, the Chandogya Upanishad.

He swelled, swelled like a pregnant woman. When she becomes with fetus, slowly that stomach swells, containing, of course, the whole universe in this stomach. Brahmanda Kali Rudare Brahmanda Bhanda. This entire universe is compared to a vessel, and this utensil is there in the stomach of the mother Kali. What is mother Kali? Time, space, and causation. So, everything in this universe is a manifestation of time, space, and causation.

'''This is what the Rishi is addressing and expressing to us, Sarvam, whatever was, Yad bhutam, and whatever we are experiencing now, and Yathcha Bhavyam. Bhavyam means future, whatever we are going to experience, everything is Purushaha Eva. And who is that Purusha? What is the message? I am that Purusha. How do we know? When we wake up from the dream state and every day we have dreams, several dreams in fact, whether we remember them or not, and I am the only author, sole author, nobody knows about it, but what we often fail to realize is that each one of us is a Brahma. That is the meaning of Karmaphala. Who created my parents? Myself. And who created my body? Myself. Who created my past, present and future? Myself. With my own actions, with my own thoughts, with my own imaginations, everything falls under Karma. But now, just as in the dream, we don't accept we are the creators of the dream world, but when we wake up we say, what a dream I had, meaning what a wonderful dream world I have created. And that word wonderful comes here. Why does it come? Even if the dream is very painful, but it is painful only when we know it is very real. But when we come to know it is just a cinema created by me and I am aware of it, then good, evil, everything becomes wonderful. It is so concrete, so real. So also, when I wake up from this world, then I feel there is nobody else. I am the only one. I created this entire world. I created my friends, my enemies, poor, poor, poor, poverty and wealth, everything. That is the realization we are going to have. And when we have that realization, then our mind derives happiness just as every Rasika, that is every person with aesthetic sense, derives happiness from an art object, from a cinema, from a poem, from a drama. Entire this thing will become a beautiful drama. That is why God himself is called a poet and this whole universe is his poetry. That idea also is going to come here.'''

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

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

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

'''So the whole universe is Anaadi. That is why it was, it is, it will be, but it will ever be. It will never come to an end excepting for the person and Swami Vivekananda explained it. So when people come to London, there is Ferris wheel. It is the most famous one and a person buys ticket, goes and sits there and it goes up, goes around and when he comes down, he will be set and he has to get up. New passengers will come. But this person, the whole circle is complete. He is satisfied and he can, of course, they take photographs and they can show the photographs. I also rode on the Ferris wheel, etc. What is the point? The whole universe is nothing but Purusha. Who is that Purusha? I am that Purusha. How do I know? This beautiful idea is present throughout the creator and the creation are not separate and the creator himself transforms as the time, space, causation and he conducts this beautiful dream and that is why this entire Jagat is called a dream. The Lord of it is called Ranganatha. Ranga means a stage of the drama. The whole universe is nothing but a drama and who is the director? Narayana. Who is the actor and actresses? Narayana. Who are the witnesses, audience? Narayana. What is the stage? Narayana. Who wrote the script? Narayana. Everything is nothing but He and when we get that knowledge, just as the dream is the most beautiful example and we can derive several lessons from that example.'''

So the whole universe is Anaadi. That is why it was, it is, and it will be—it will never come to an end, except for the person who realizes this truth. Swami Vivekananda explained it well. When people come to London, they often ride the famous Ferris wheel. A person buys a ticket, goes up, goes around, and when they come down, their ride is over and they must get off, allowing new passengers to come on. The person’s circle is complete, they are satisfied, and they may take photographs to show they rode the Ferris wheel.

What is the point? The whole universe is nothing but Purusha. And who is that Purusha? I am that Purusha. How do I know? This beautiful idea is present throughout: the creator and the creation are not separate. The creator himself transforms into time, space, and causation and conducts this beautiful dream. That is why this entire Jagat is called a dream. The Lord of it is called Ranganatha—Ranga means a stage for drama. The whole universe is nothing but a drama.

Who is the director? Narayana. Who are the actors and actresses? Narayana. Who are the witnesses, the audience? Narayana. What is the stage? Narayana. Who wrote the script? Narayana. Everything is nothing but Him. When we get that knowledge, we understand that just as the dream is the most beautiful example, we can derive several lessons from it.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The lessons from this episode are profound:

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

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

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

'''dAriya naDevAga bhArava horuvAga kRuShNa enabArade'''

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

'''एतावानस्य महिमातो ज्यायाँश्च पूरुषः ।'''

'''पादोऽस्य विश्वा भूतानि त्रिपादस्यामृतं दिवि ॥३॥'''

'''ĕtāvānasya ṃahima-āto Jyāyāś-Ca Pūrussah |'''

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

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

'''एतावानस्य महिमातो ज्यायाँश्च पूरुषः'''

'''etāvānasya mahimāto jyāyāṁśca pūruṣaḥ'''

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

'''पादोऽस्य विश्वा भूतानि त्रिपादस्यामृतं दिवि'''

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

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

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

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

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

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

Sarva Mangala Mangalye Shive Sarvaartha Saadhike.

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

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

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

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

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

Purusha Suktam Lecture 03 on 08-June-2023

2024-07-25T21:43:01Z

2023niru: /* Full Transcript (editing currently niru) */

== Full Transcript '''()''' ==

We are studying the Purusha Suktam. So far, we have completed two classes. What does this Purusha Suktam, or any Suktam, want us to understand?

First, stop looking outward. Second, start looking inward. Third, purify the intellect. How? Through prayer or the recitation of Medha Suktam. Fourth, change the looking glass. Fifth, see the divine inside. Sixth, see the divine outside everywhere.

Sarvam Kalvidam Brahma: if we understand and keep in mind this one Mahavakya, we get the essence of all the Suktas, all the Upanishads, all the Shrutis, Smritis, everything in this world. That's what Ramakrishna used to say: God-realization is the only goal of life. Sometimes Ramakrishna used this beautiful phrase: to develop intense love for God is the only goal of life. What is he telling us? True love is to be one with God. Why? As we have studied, Yajnavalkya teaches this great truth: nobody loves anybody else; everyone loves their own self. But when we start loving God, then there is no everybody. Everything is God. I am also God. God is me. There is no difference at all.

That is why Ashtavakra says, "Tasmai Mahiam Namo Namaha": salutations again and again and again to me. This is the essence. The Purusha Sukta begins with the praise or the Vibhuti of God. We have seen this in the 10th chapter of the Bhagavad Gita. It is called Vibhuti Yoga. Arjuna specifically requests, "Krishna, I am a beginner, so I don't have the capacity to meditate upon you as you are. But I want to progress. For that purpose, tell me how I can recognize you, especially in this world." Then, the whole 10th chapter explains: among the seasons, I am the spring season; among the mountains, I am Sthavaranam Himalaya; among all the Yajnas, Yajnanam Japa Yajnu Asmi. Very interesting manifestations. Dyutam Chalayatam Asmi: among the deceiving practices, I am Dyuta. That is what Yudhishthira and others have done.

Why? Because that takes one to God. So every one of us is playing this Dyuta, gambling. What is gambling? Not knowing for certain, having faith, hoping for, so giving whatever we have, expecting we get much more, is the essence of gambling. You go to Las Vegas and gamble. What is it? If I pay one dollar, perhaps I may end up as a millionaire or a billionaire. Do some people get this? Yes, definitely some people do. There is no doubt about it.

Spiritual life, in a way of speaking, is like a gamble. Remember, don't object. Why compare spiritual life to a gamble? Because God is highly unpredictable. One moment, He will show you so much love that you are overwhelmed. The next moment, He will make you feel underwhelmed. This is His Leela, His divine play. Ultimately, He will guide you, akin to a game of blind man's bluff. The Lord is playing this game with each one of us. The whole universe is a grand drama.

A beautiful song by Dhananjay Bhattacharya, a marvelous singer from Bengal, illustrates this: "Ae prapancha maya mohe." This whole world is full of Maya, meaning it is neither real nor unreal. It exists so that we can participate in it. God wants us to partake in His Leela because He is the first come, first served person. The entire universe is His play.

What does a Jeevan Mukta (a liberated soul) see? The whole thing is a play. Swami Vivekananda once met a sadhu who was a Jeevan Mukta. This sadhu was being pelted with stones by small boys but did not defend himself. Blood was flowing, and Swamiji could not stand it. He drove away the boys, which was Swamiji's way of participating in the play.

But the sadhu participated differently. When Swamiji was washing his blood, he asked the sadhu why he did not protect himself. The sadhu replied, "Thus prays Father," meaning God. He saw himself as both the one pelting the stones and the one being pelted. To him, everything was Brahman.

Once, some missionaries were criticizing and downgrading Hinduism. Swamiji politely asked them to stop, but they ignored him. They underestimated him because he was Indian. Swamiji then caught hold of one man's throat and said, "One word more, and I will throw you into the ocean." After that, they stayed away.

This is the peak of realization, but how do we reach it? First, through Matru Devo Bhava, seeing the divine in those we love dearly. Next is Pitru Devo Bhava, honoring our fathers. Then comes Acharya Devo Bhava, respecting our teachers. Finally, the Guru becomes our spiritual guide: Guru Brahma, Guru Vishnu.

The ultimate step is to see God everywhere: Atithi Devo Bhava. Whatever experience we have, let us see it as a divine sport. The Divine Mother is sporting. A beautiful bhajan, "Shyama Sangeetu," illustrates this: "Panka Jabane Ratra Dine E Ranga Kore Cho Shiva - O Mother Shiva, Shivani." It describes the Divine Mother jumping from one lotus to another, representing the chakras in our body: Muladhara, Sahasrara, Anahata, Ajna, etc. Each chakra is compared to a lotus.

In the Narayana Suktam, it is said: "Neelatho Yadamadhyastha Vidyulle kheva Bhaswara." We should constantly think about God. The Narayana Suktam and the Purusha Suktam both originate from this understanding. The Purusha Suktam, which comes from the Rig Veda and appears in many parts of the Vedas, conveys a profound message: everything is Brahman. God is dreaming, but instead of calling it dreaming, they call it Yagna.

In this Yagna, God sacrificed Himself and became the universe. He became you, me, the living and the non-living, the moving and the non-moving. Why? We don't know. This eternal play is ongoing. This is why the Veda, especially the Mundaka Upanishad, says:

"यथो ननावेहि श्रिजते रिण्नतेच तथा प्रतिभ्यां ओषदयह संभवन्ति यथा सतः पुरुषात् केशलोमानि तथा अक्षरात् संभवति इह विश्वम्"

This Vishwam (universe) comes from that Akshara Purusha (Brahman). The Purushottama Yoga, described beautifully in the 15th chapter of the Bhagavad Gita, says that like a spider spontaneously produces its web, the universe comes from God, who is the material cause.

The spider brings out the threads of its web from itself, symbolizing that the universe is the Upadana Karana (material cause) and the Nimitta Karana (intelligent cause) of God. God is both the cause and the effect. Everything is divine. If we understand this and meditate upon it, we will progress slowly in life.

How do we progress? By praying to the divine to unfold the divinity within us. God has unfolded as this world without changing Himself. God is both the Nimitta (intelligent) and Upadana (material) cause combined, called Abhinna Nimitta Upadana Karana.

In this world, we see two separate causes. For example, a pot is made by a potter. The potter, the potter's wheel, and the pot are all different. However, the pot is never different from its material cause, which is the clay. Everything that comes out of the clay is nothing but clay with a particular shape, name, and purpose. The whole world is like that.

Who is the creator? God. Who is the created? God. What is this creation? It is a divine sport. "मया ध्यक्षेन प्रकृति: सुयते सचराचरम् एतनानेन कौन्तेय जगत् पिपरिवर्तते" — The whole samsara chakra is moving. And who is the mover? Me and nobody else. Who is moved? Me only. Why do you want to move? My will. What are you going to do about it? So, in reality, we do not exist independently at all.

This concept of "अभिन्न निमित्त उपाधान कारण" means that whatever we see is nothing but God. The effect (कार्य) cannot be separate from the cause (कारण). In our last class, we discussed a beautiful prayer: "गातों इग्नाय." We pray for our lives to be turned into a Yagna (sacrifice).

What is Yagna? It means offering oneself to God. When something is put into the fire, like a piece of paper or ghee, it instantaneously turns into fire. Similarly, when I turn my life into a sacrifice, Yagna, I am offering myself to God. The word "sacrifice" in English implies giving up something that belongs to me, but in truth, I am only giving back what I have borrowed from God.

When I completely offer myself, I acknowledge that I came from God, live because of God, and finally return to God. There is no "me." This understanding comes when I deliberately convert every action—thought, speech, and physical action—into an offering to God.

Such a person will attain Samadhi through Brahma Karma. Every action done as an offering to Brahman becomes Brahma Karma, or God's Karma, which is Nishkama Karma (selfless action). This brings Samadhi, the realization that "I am Brahman" (सम अधि).

"गातो इग्न पतये" — Let me pray for the welfare of everybody. "दैवे स्वस्तेर अस्तुनह" — May God bestow His grace. Let everything be favorable to each of us so that we can all progress towards God, as everyone is God. "स्वस्तेर मानुषे प्या" — For all human beings, let there be peace (स्वस्ती). How can they attain peace? By realizing they belong to God, are in God, and will return to God.

Every living creature is sustained by food, which is referred to here as "भेशजं". "उद्धं जिगात" — Let there be plenty of food. The literal meaning is let every plant grow fully and unobstructed. This can only happen by God's grace through the grace of the Adhishtana Devatas (presiding deities).

Let there be rains in the season, not out of season, exactly as needed—no more, no less. Any deviation would be detrimental. "शन्नो अस्तो वेपदे" — Let good accrue to all two-legged creatures. Similarly, "चतुष्पदे" — to all four-legged creatures. Anything not mentioned is included in this prayer. "ओम् शान्तिः शान्तिः शान्तिः" — May there be peace, peace, peace.

We can understand the Purusha Suktam or any scripture only by God's grace. The essence of this teaching is to know that each soul is potentially divine and to make the realization of this divinity the goal of life. God has shown us pathways to move slowly towards Him and ultimately realize our identity with Him.

The Purusha Suktam begins with the enumeration of God's Vibhutis (divine manifestations). This means there is nothing different from Him. The Purusha Suktam conveys that everything is God and nothing can exist without God. With this knowledge, everything becomes wonderful. God has become this world, and this world should realize that it is not different from God. It will.

That is what the Holy Mother says: nobody will be left behind without food. The mother will provide food even to the most inactive child. If the child doesn't come, she will give a slap, destroy the toys, and finally pull the child. A mother will always do that. So, God is the material, intelligent, and instrumental cause. Therefore, nothing is different from God. The effect can never be different from the cause.

If we have this understanding in the background, it is very easy to comprehend.

"ओम् सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात् सभूमिम् विष्वतो वृत्वा अत्यतिष्ठद्दशांगुलम्" (1)

sa̠hasra̍śīrṣā̠ puru̍ṣaḥ । sa̠ha̠srā̠kṣa-ssa̠hasra̍pāt ।

sa bhūmi̍ṃ vi̠śvatō̍ vṛ̠tvā । atya̍tiṣṭhaddaśāṅgu̠lam ॥

Om. We always start with Om. Whether you are reading the gospel of Sri Ramakrishna, the complete works of Swami Vivekananda, or the teachings of Swami Brahmananda, it doesn't matter. You say Om. What does it do? It brings peace of mind, sharpens the intellect, and helps us understand the real purpose.

"Sahasrashirsha Purushaha" — God is called here "Purusha." It has nothing to do with male or female genders. Purusha means "he who pervades the whole universe." I mentioned a wonderful fact: every single Sanskrit word has an etymological meaning. If we know the root, we can understand it. From that etymological point of view, "Purusha" also means "he who is indwelling in this 'puri,'" or this body-mind complex.

In the Bhagavad Gita, it is said: "नवद्वारे पुरे देही नैव कुर्वन्न कारयन्" — The indweller in the city of nine gates (the body) does nothing nor causes anything to be done. How do things go on then? By His mere presence. Just as in the presence of fire, everything gets heated.

This point is often misunderstood. Imagine you put a pot of water over a fire. The fire burns brightly, and slowly the water becomes warm, then heated, and finally boils. Now, if you ask the fire, "Why are you boiling the water?" the fire would respond, "Me, boiling water? What are you talking about?" The fire, like us, does not deliberately do anything. It is simply its nature. Similarly, ice in a freezer freezes whatever is placed in it, without being aware of doing anything.

If you ask the sun why it is so hot, the sun would say, "Me, hot? What is hot?" The sun would not know what heat is because it is its nature. In the presence of the sun, everything becomes lit and heated. That is the real cause of life and death — everything.

Purusha: "Sahasrashirsha" — He has a thousand heads. This doesn't mean counting to a thousand but signifies infinity. Wherever there is a head, it is God who is there. "Sahasraksha" — He sees with every eye. Every creature with eyes sees through Him. "Sahasrapada" — He moves with a thousand feet. Whoever is moving, it is God who is moving.

"Saha Bhumim Vishvato Vritva" — He pervades the entire cosmos. Bhumi should not be taken merely as this earthly world.

Think about how much we quarrel over borders and territories. Even a mistaken entry by an airplane or a ship into another's territory can cause disputes. "You have entered my part of the ocean, my part of the space." This leads to numerous conflicts and wars.

In understanding that God is everything, the creator, the created, and the creation itself, we see that the divine pervades all. This realization can lead to peace and harmony, as we recognize the unity of all existence in the divine play.

The cosmos, according to Vedic literature, is vast and multidimensional. It includes the three worlds (Bhu, Bhuvaha, and Swaha) and extends to the fourteen Lokas, encompassing the lower six Lokas and the upper seven Lokas, with the highest being Satya Loka or Brahma Loka. This description aligns with the modern scientific understanding of an ever-expanding universe with billions of galaxies, each containing billions of stars, planets, and constellations.

When a massive star dies, it undergoes a supernova, collapsing into itself to form a point of singularity, eventually becoming a black hole. A black hole's gravitational pull is so intense that not even light can escape it, rendering it invisible or "black." The concept of a black hole can be metaphorically compared to the Divine Mother Kali, who consumes everything in her path. On the other side of this cosmic cycle, there is a "white hole," representing rebirth and the cyclical nature of creation and destruction, akin to the concepts of birth (Janma) and death (Mrutyu) in Hindu philosophy.

The idea that Parabrahman (Supreme Reality) pervades the entire cosmos is expressed as "Vishwathaha Vrittva," meaning God manifests in three ways: as the witness, the experiencer, and the experienced. While God is the universe, He is also beyond it. This duality is encapsulated in the phrase "Atyatishtati Dasha Angulam," which can be found in the Narayana Suktam, signifying that God transcends the universe while also being immanent within it.

In the human body, spiritual awakening is described using the imagery of the Kundalini energy rising through the chakras. The Kundalini, symbolizing each soul's potential divinity, starts at the base of the spine (Muladhara Chakra) and ascends through the Swadhishtana and Manipura Chakras, often associated with earthly desires and attachments (Kama and Kanchana). The process of spiritual awakening is urged by the call "Uttishthata, Jagrata, Prapya Varan Nibodhata," meaning "Arise, awake, and stop not till the goal is reached."

The Kundalini then travels through the central channel (Sushumna Nadi), moving from the heart center (Anahata Chakra) to the throat (Vishuddha Chakra), and further up to the third eye (Ajna Chakra). The journey culminates at the crown of the head (Sahasrara Chakra), where the individual soul unites with the Supreme Consciousness, achieving ultimate realization and oneness with God.

This entire cosmic and spiritual journey highlights the interconnectedness of the macrocosm and the microcosm, where the external universe and the internal spiritual path are reflections of each other. Understanding this helps one realize that everything is inherently divine and that the ultimate goal is to awaken to this divinity within oneself.

Indeed, the chakras are associated with specific parts of the body, but they represent different states of consciousness. Here’s a detailed overview of the concepts you mentioned:
=== Chakras and Consciousness ===

# '''Muladhara Chakra''' (Base of the spine): Root chakra associated with basic survival instincts and grounding.
# '''Swadhisthana Chakra''' (Genital area): Sacral chakra related to creativity and sexual energy.
# '''Manipura Chakra''' (Stomach area): Solar plexus chakra linked with personal power and self-esteem.
# '''Anahata Chakra''' (Heart area): Heart chakra associated with love and compassion.
# '''Vishuddha Chakra''' (Throat area): Throat chakra related to communication and expression.
# '''Ajna Chakra''' (Forehead area): Third eye chakra linked with intuition and insight.
# '''Sahasrara Chakra''' (Crown of the head): Crown chakra representing spiritual connection and enlightenment.

=== States of Consciousness ===
These chakras influence different states of consciousness, reflecting how physical, emotional, and spiritual energies interplay within us.

=== Purusha and the Universe ===
The concept of Purusha, as described in the Vedas, signifies the cosmic being who is both immanent and transcendent.

# '''Atyatishthati Dashaangulam''': This phrase signifies that Purusha pervades everything in the universe but also transcends it. The “ten inches” metaphor highlights the presence of the divine both within and beyond the physical realm.

=== Forms of the Universe ===
The universe is represented in three forms:

# '''Virat''': The universal physical form, representing the collective gross body.
# '''Hiranyagarbha''': The universal subtle body, encompassing all minds or subtle bodies.
# '''Ishwara''': The universal causal body, representing the totality of all causal bodies. Ishwara, or Saguna Brahman, manifests as both Hiranyagarbha and Virat.

=== Individual and Universal Harmony ===
Individually, this corresponds to:

# '''Prajna''': The individual causal body.
# '''Taijasa''': The individual subtle body.
# '''Vishwa''': The individual gross body.

Understanding these three aspects in harmony reflects a holistic view of existence, where individual and universal realities are interconnected.

=== Saguna and Nirguna Brahman ===

* '''Saguna Brahman''': God with attributes, represented by deities like Kali, who personifies the cosmic functions of creation (Srishti), preservation (Sthiti), and dissolution (Laya).
* '''Nirguna Brahman''': The formless, attribute-less aspect of the divine, beyond all physical manifestations.

=== Kali as Saguna Brahman ===
Kali embodies the dynamic aspects of Saguna Brahman:

* '''Abhaya''': Fearlessness, symbolizing protection.
* '''Varada''': Boon-giving, symbolizing sustenance.
* '''Laya''': Destruction, symbolizing dissolution.

=== Holistic View of Brahman ===
The holistic view integrates the Saguna (with attributes) and Nirguna (without attributes) aspects of Brahman, seeing the divine in all forms and states of existence. Recognizing that all manifestations, whether gross, subtle, or causal, are expressions of Saguna Brahman helps in understanding the unity of existence.

=== Prayer for Enlightenment ===

* '''Dhiyo Yonaha Prachodayat''': This phrase from the Gayatri Mantra is a prayer for divine illumination, asking for guidance to enlighten the intellect and consciousness.

=== Infinite Manifestations ===

* '''Sahasra Sirsha Purusha''': The thousand-headed Purusha symbolizes the infinite manifestations of the divine, emphasizing that all beings, actions, and experiences are part of this cosmic being.

By meditating on these principles and integrating them into our understanding, we can appreciate the profound unity of existence and the divine play (Leela) that encompasses all forms and states of consciousness.

The essence of the teachings of the Upanishads, particularly in the Shvetashvatara Upanishad, revolves around the unity of the individual soul (Jiva) and the supreme consciousness (Brahman). Let’s delve deeper into the points:
=== Devotion and Understanding the Upanishads ===
The Shvetashvatara Upanishad emphasizes the importance of devotion to both God and Guru:

* '''Yasya deve para bhaktir yatha deve tatha gurau''': This means that one who has supreme devotion to God and the same devotion to their Guru will understand the true essence of the Upanishads.
* '''Tasyaite kathita hy arthah prakashante mahatmanah''': For such a great soul (Mahatma), the meanings of the scriptures become clear.

=== Satyasya Satyam ===

* '''Satyasya Satyam''': This refers to the truth of the truth. It signifies that while the experienced world is real (Sat), its deeper reality is the unmanifest Sat, Chit, and Ananda (Existence, Consciousness, and Bliss). The phenomenal world (Karya) arises from the ultimate cause (Karana), and understanding this leads to the realization that the two are not separate but different perspectives of the same reality.

=== Saguna and Nirguna ===

* '''Saguna Brahman''': Brahman with attributes, manifesting as the dynamic universe.
* '''Nirguna Brahman''': Brahman without attributes, the unchanging, inactive reality.
* Sri Ramakrishna beautifully explained this by stating that when he perceives reality as inactive, he calls it Brahman. When he sees it in action, he calls it Shakti. This harmony between the active and inactive aspects of the divine reflects the non-dual nature of reality.

=== Guru and God ===

* The relationship between Guru and God is paramount. The Guru is seen as a direct manifestation of the Ishta Devata (chosen deity). For a sincere disciple, there is no distinction between the two. This profound respect and devotion enable the disciple to grasp the deeper meanings of the scriptures.

=== The Cosmic Purusha ===

* '''Vishvataha Chakshuhu Vishvataha Mukhaha Vishvataha Hastaha Vishvataha Adaha''': This describes the cosmic Purusha with eyes, mouths, hands, and feet everywhere, symbolizing the omnipresence and omnipotence of the divine. Every sense organ and activity in the universe is a manifestation of this cosmic being.

=== Body, Mind, and Sat-Chit-Ananda ===

* The physical body and the mind are manifestations of the deeper reality of Sat (existence), Chit (consciousness), and Ananda (bliss). Recognizing this helps in understanding that the visible and the invisible, the tangible and the intangible, are all expressions of the same underlying reality.

=== Holistic View ===

* Different Upanishads present the same fundamental truth in various ways. Whether it’s the Chandogya Upanishad’s “Tat Tvam Asi” (That Thou Art) or the Mandukya Upanishad’s explanation of Om, the central teaching is the non-dual nature of reality: Aham Brahmasmi (I am Brahman).

By meditating on these teachings and incorporating them into our understanding, we realize the interconnectedness of all existence and the unity of the individual soul with the supreme consciousness. This realization brings peace, wisdom, and liberation.

The 13th chapter of the Bhagavad Gita, often referred to as the "Kshetra-Kshetrajna Vibhaga Yoga," delves into the intricate relationship between the field (Kshetra) and the knower of the field (Kshetrajna). This chapter is a profound exploration of the nature of the Self and its connection to the universe.
=== Verses and Their Meaning ===
'''Sarvatah Panipadam Tat'''

* '''Sarvatah Akshi Siromukham''': This means that the Supreme Reality has hands and feet everywhere, eyes, heads, and mouths everywhere.
* '''Sarvatah Shrutimat Loke''': This refers to the Supreme having ears everywhere in the world.
* '''Sarvam Avritya Tishthati''': The Supreme pervades everything in existence.

These lines convey that the Divine Presence is omnipresent, manifesting through all forms and functions. The hands, feet, eyes, heads, mouths, and ears of all beings are essentially the hands, feet, eyes, heads, mouths, and ears of the Divine.

=== Detailed Explanation ===

# '''Omnipresence of the Divine''':
#* The Divine (Brahman) is present in all forms and in all functions. The hands and feet of all beings are essentially the hands and feet of the Divine. This signifies that every action performed by any being is ultimately an action of the Divine.
# '''Sense Organs as Divine Manifestations''':
#* Wherever there is sight, hearing, speech, or any sensory perception, it is the Divine functioning through those sense organs. This highlights the idea that the Divine is the ultimate enjoyer and experiencer of all sensations and actions in the universe.
# '''Universe as the Body of the Divine''':
#* The entire universe, with all its beings and their activities, is seen as the body of the Divine. This body is not just the physical manifestation but includes the mental and sensory experiences of all beings.
# '''Beyond the Universe''':
#* While the Divine pervades the entire universe, it also transcends it. This dual aspect is essential: the immanent aspect (where God is present in everything) and the transcendent aspect (where God is beyond everything).

=== Limitations of the Universe ===
'''Kala Pariccheda (Limitations in Time)''':

* Even the Sun, with its grandeur and longevity, has a beginning and an end. It undergoes cycles of creation, sustenance, and dissolution (Srishti, Sthiti, Laya).

'''Desha Pariccheda (Limitations in Space)''':

* Everything in the universe, including the Sun, is limited by space. The universe is vast, with billions of galaxies, each containing billions of stars and planetary systems. Despite this vastness, each component is confined within a specific spatial boundary.

'''Vastu Pariccheda (Limitations in Object)''':

* Every object in the universe, no matter how massive or powerful, is limited in its form and function. For example, the Sun eventually diminishes and can become a black hole, undergoing transformation and ultimately ceasing to exist in its original form.

=== The Dream Analogy ===
'''Bhagavan's Dream''':

* The entire process of creation, sustenance, and dissolution can be compared to a dream of the Divine (Bhagavan). Just as dreams are transient and change from moment to moment, the universe undergoes constant transformation. This analogy emphasizes the transient nature of the physical universe and highlights the eternal, unchanging nature of the Divine.

=== Sri Ranganatha: The Cosmic Sleeper ===
'''Sri Ranganatha''':

* This epithet of the Divine symbolizes the idea that the universe is a manifestation within the cosmic dream of the Divine. The Divine, while resting, dreams the universe into existence, sustaining it and eventually dissolving it back into Himself. This reinforces the notion that the physical universe, with all its diversity and activity, is ultimately an expression of the Divine’s will and consciousness.

=== Conclusion ===
The teachings of the 13th chapter of the Bhagavad Gita, along with the profound insights from the Shvetashvatara Upanishad and other scriptures, illuminate the unity of the individual soul with the supreme consciousness. By recognizing the omnipresence of the Divine in every aspect of the universe, we can transcend the limitations of time, space, and object, and realize the eternal, unchanging reality that underlies all existence. This realization leads to the ultimate truth of '''Aham Brahmasmi''' – I am Brahman.

So, Srishti comes from Him. Srishti remains in Him, and Srishti goes back, or the separation, or what is called manifestation, becomes unmanifest. The unmanifest becomes manifest. This is the idea He wants to convey, and the same idea He wants to reinforce in this second mantra.

'''<nowiki/>'Purusha Evedam Sarvam Yad Bhutam Yacca Bhavyam, uta-amrtatasyesano yad annena ati rohati.' ||2||'''

Again, all that exists before and what is to come in the future is that Divine Lord, the Lord of that Supreme Reality, who doesn't know what is called death and who has transcended this inert world. Very interesting explanation.

'Purushaha Idam Sarvam'

So, what? 'Idam Sarvam Isha Vasyam Idagum Sarvam.' By the way, sometimes I say 'Idagum'—that 'Gum' is only for chanting purposes. Don't keep doing it. 'Idam'—but I put one 'Gamaka' without any 'over.' That is called 'Gum.' That is only for chanting time. Other times, it's 'Idam.'

'Purushayeva Idam Sarvam'

'Idam' means 'this.' This means whatever we experience. Everything that 'Sarvam,' whatever we experience, can be called 'Idam.' Whatever is experienceable is called 'Idam.' What is it? 'Purushaha.' So, I am experiencing now. This is called 'Vartamana Kaala.' This is called present times because I am talking about whatever we experience. What about the past? 'Yad Bhutam'—whatever was in the past. So, me only in other forms—maybe as a microbe, maybe as an insect, maybe as a bird, as a tree, or as an animal—I only have experienced the whole universe. This is the most marvelous 'Guhya Padesha' (real teaching). The whole universe is nothing but the enjoyer, the enjoyed, the experienced subject, and the object. The whole universe is nothing but subject and object. So, if there is something in the world, and because without a seed a plant cannot come and without a plant, a seed cannot come, which is first? That is a silly question. It is 'Anadi,' beginningless. Otherwise, we fall into the trap of infinite regress. That is, we can never come to a conclusion. That's why it is called 'Na Adihi Anadihi,' beginningless. And is it endless? Yes and no.

What do you mean by yes and no? Give a clear answer. Don't contradict yourself. You ask if a person has realized that 'I am Brahman.' For him, this Samsara will come to an end. But for the person who has not realized it, it will go on and on. For the realized soul, that is the end. For the non-realized, it is not the end. So 'Anadi' will be 'Ananta,' and 'Ananta' will be 'Anadi.' Why this 'Anadi' and 'Ananta?' Because Brahman is 'Anadi.' Brahman is also 'Anantam.' That is how we have to relate it. This universe is nothing but Brahman only."

That is why, as Brahman is Anadi (beginningless) and Ananta (endless), this universe also cannot be anything other than Sadi, so Ananta cannot be. Anadi and Ananta will be there. Purusha eva idam sarvam yad bhutam—whatever is in the past. And what is the world? Repetition of the same thing. Have you noticed? Your whole life, my whole life, our whole life is nothing but repetition of the same thing. How many billions of children are born? How many children grow up and die? And how many children live for some time and ultimately die? This birth and death in an endless circle goes on and on and will continue to go on and on. So, if we can accept the past and we are accepting the present, we also have to accept the future. Exactly the same nature. So, don't go on becoming curious.

Maybe after a billion years, artificial intelligence becomes so powerful that all my talks, I will create an avatar, and that avatar will be delivering talks. And what will be your answer? We will also create an avatar, and the audience will also employ that avatar. You go and listen and tell us what is said. Yes, not one avatar but many avatars are there. This avatar theory is very popular in Hinduism. That is why, how many times will God do avataram? Whenever He feels hungry, He will come here, again and again. Whenever there is a need, we go in search of food. So, God also, in our form, will come in the form of food. He will come in the form of the five necessities: we require food, water, heat, oxygen, and sufficient space to move, build our house, and absorb something. If my brain has no space, even if I read, nothing will go inside.

So, how to increase the space? There is a secret. What is that secret? Whatever you know, don't hold it. Give it back to others. Distribute it. When you distribute it, plenty of space is created, so you can take in new ideas. This is the beautiful idea we have to keep, and this is what God is doing. Whatever was, whatever is, whatever is going to be, that is nothing but Purusha. And the same thing is repeated again and again. So, that is why the Rig Veda says Brahma. Brahma, not Brahma. Brahma, Saguna Brahma. Yatha Purvam Akalpayat. He is creating; He had created an AI mould. And once He created the AI mould, how did He create it? Through Tapasya. And Bhagavan Vishnu revealed to Him, 'You make this mould.' Ah! Now I can be absolutely very, very, very relaxed. How? I ask this AI, 'You do all this donkey's work; I will take rest.' And especially, you know, sitting in the lotus, the most wonderful experience anybody can have. This lotus is a marvelous thing. So, whatever is there, whatever was there, whatever will be there—what is the point?"

Everything is God. If everything is God, everything will be godly. If everything is godly, nothing new will come. The same thing is repeated again and again. You have eaten food, so people don't understand. 'No, no, no. My mother used to feed me only boiled rice, boiled lentils, a slight bit of salt, etc. Had I known that this first-class Andhra Avakaya would enhance the taste, I would have cried and cried until she supplied me.' But she has been doing that, slowly training you, slowly getting you accustomed to it, so that you can enjoy it. You also deserve to be ready, Adhikari, for that. An Adhikari, even once, one mother will not give. For example, if you are Sikh, she will not give you Avakaya. So, these things are beautifully said: everything is God. God is the universe, the universe is God. This is the meaning.

'Purusha eva idam sarvam, yad bhutam echa bhavyam.' He is the present; whatever is past, whatever is future, is nothing but Him. 'Uta amrutasya ishanaha.' Uta means moreover, He, that Purusha, ishanaha, the Lord of Amruta, meaning He is Amrutaswaroopa. That is the meaning of Ishana. Not like the understanding that there is a rich man who has riches, where the man is separate, and the riches are separate, so he can lose the riches. No, not like that. There is a person who is highly knowledgeable; the man is knowledge, and knowledge is the man. There is no question of doing anything at all. Separating them—nobody can separate them. So, this is an example to say that He is the Lord of Immortality. That means if we pray, if we surrender, He is going to make us also Amrutatvam.

In this world, we see this world. What is this world? It is a changing world. It is an experienced world. It is an objective world. But how do we know it is an objective world? Because there is a subject. Without a subject, there cannot be any object. But the truth is, without the object, we will lose our subject-ship also. So, He is both the subject as well as the object. It is saying He is both beyond form and formlessness. This is Sri Ramakrishna's teaching. This idea is repeated here in different words. So, God is both Saguna and Nirguna. Don't think the world alone is God. God is the world, but He is beyond the world, and He is infinity, and what we experience is only a small bit of it. That is to say, the whole universe is not even one billionth, billionth, billionth, billionth, billionth, billionth, billionth. There are billions of times you can tell; whatever is there, perhaps that is the world. Whatever is changing is Purusha. Whatever is non-changing is Purusha. Whoever is experiencing is Purusha. Whoever is not experiencing is also Purusha. The subject is Purusha, the object is Purusha, and He is both subject and object. That is the idea conveyed in this Anna Mantra. Anna means this world.

May Ramakrishna, Holy Mother, and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna."
[[Category:Purusha Suktam]]

Purusha Suktam Lecture 03 on 08-June-2023

2024-07-08T21:33:53Z

2023niru: /* Full Transcript (editing currently niru) */

== Full Transcript '''(editing currently niru)''' ==

We are studying the Purusha Suktam. So far, we have completed two classes. What does this Purusha Suktam, or any Suktam, want us to understand?

First, stop looking outward. Second, start looking inward. Third, purify the intellect. How? Through prayer or the recitation of Medha Suktam. Fourth, change the looking glass. Fifth, see the divine inside. Sixth, see the divine outside everywhere.

Sarvam Kalvidam Brahma: if we understand and keep in mind this one Mahavakya, we get the essence of all the Suktas, all the Upanishads, all the Shrutis, Smritis, everything in this world. That's what Ramakrishna used to say: God-realization is the only goal of life. Sometimes Ramakrishna used this beautiful phrase: to develop intense love for God is the only goal of life. What is he telling us? True love is to be one with God. Why? As we have studied, Yajnavalkya teaches this great truth: nobody loves anybody else; everyone loves their own self. But when we start loving God, then there is no everybody. Everything is God. I am also God. God is me. There is no difference at all.

That is why Ashtavakra says, "Tasmai Mahiam Namo Namaha": salutations again and again and again to me. This is the essence. The Purusha Sukta begins with the praise or the Vibhuti of God. We have seen this in the 10th chapter of the Bhagavad Gita. It is called Vibhuti Yoga. Arjuna specifically requests, "Krishna, I am a beginner, so I don't have the capacity to meditate upon you as you are. But I want to progress. For that purpose, tell me how I can recognize you, especially in this world." Then, the whole 10th chapter explains: among the seasons, I am the spring season; among the mountains, I am Sthavaranam Himalaya; among all the Yajnas, Yajnanam Japa Yajnu Asmi. Very interesting manifestations. Dyutam Chalayatam Asmi: among the deceiving practices, I am Dyuta. That is what Yudhishthira and others have done.

Why? Because that takes one to God. So every one of us is playing this Dyuta, gambling. What is gambling? Not knowing for certain, having faith, hoping for, so giving whatever we have, expecting we get much more, is the essence of gambling. You go to Las Vegas and gamble. What is it? If I pay one dollar, perhaps I may end up as a millionaire or a billionaire. Do some people get this? Yes, definitely some people do. There is no doubt about it.

Spiritual life, in a way of speaking, is like a gamble. Remember, don't object. Why compare spiritual life to a gamble? Because God is highly unpredictable. One moment, He will show you so much love that you are overwhelmed. The next moment, He will make you feel underwhelmed. This is His Leela, His divine play. Ultimately, He will guide you, akin to a game of blind man's bluff. The Lord is playing this game with each one of us. The whole universe is a grand drama.

A beautiful song by Dhananjay Bhattacharya, a marvelous singer from Bengal, illustrates this: "Ae prapancha maya mohe." This whole world is full of Maya, meaning it is neither real nor unreal. It exists so that we can participate in it. God wants us to partake in His Leela because He is the first come, first served person. The entire universe is His play.

What does a Jeevan Mukta (a liberated soul) see? The whole thing is a play. Swami Vivekananda once met a sadhu who was a Jeevan Mukta. This sadhu was being pelted with stones by small boys but did not defend himself. Blood was flowing, and Swamiji could not stand it. He drove away the boys, which was Swamiji's way of participating in the play.

But the sadhu participated differently. When Swamiji was washing his blood, he asked the sadhu why he did not protect himself. The sadhu replied, "Thus prays Father," meaning God. He saw himself as both the one pelting the stones and the one being pelted. To him, everything was Brahman.

Once, some missionaries were criticizing and downgrading Hinduism. Swamiji politely asked them to stop, but they ignored him. They underestimated him because he was Indian. Swamiji then caught hold of one man's throat and said, "One word more, and I will throw you into the ocean." After that, they stayed away.

This is the peak of realization, but how do we reach it? First, through Matru Devo Bhava, seeing the divine in those we love dearly. Next is Pitru Devo Bhava, honoring our fathers. Then comes Acharya Devo Bhava, respecting our teachers. Finally, the Guru becomes our spiritual guide: Guru Brahma, Guru Vishnu.

The ultimate step is to see God everywhere: Atithi Devo Bhava. Whatever experience we have, let us see it as a divine sport. The Divine Mother is sporting. A beautiful bhajan, "Shyama Sangeetu," illustrates this: "Panka Jabane Ratra Dine E Ranga Kore Cho Shiva - O Mother Shiva, Shivani." It describes the Divine Mother jumping from one lotus to another, representing the chakras in our body: Muladhara, Sahasrara, Anahata, Ajna, etc. Each chakra is compared to a lotus.

In the Narayana Suktam, it is said: "Neelatho Yadamadhyastha Vidyulle kheva Bhaswara." We should constantly think about God. The Narayana Suktam and the Purusha Suktam both originate from this understanding. The Purusha Suktam, which comes from the Rig Veda and appears in many parts of the Vedas, conveys a profound message: everything is Brahman. God is dreaming, but instead of calling it dreaming, they call it Yagna.

In this Yagna, God sacrificed Himself and became the universe. He became you, me, the living and the non-living, the moving and the non-moving. Why? We don't know. This eternal play is ongoing. This is why the Veda, especially the Mundaka Upanishad, says:

"यथो ननावेहि श्रिजते रिण्नतेच तथा प्रतिभ्यां ओषदयह संभवन्ति यथा सतः पुरुषात् केशलोमानि तथा अक्षरात् संभवति इह विश्वम्"

This Vishwam (universe) comes from that Akshara Purusha (Brahman). The Purushottama Yoga, described beautifully in the 15th chapter of the Bhagavad Gita, says that like a spider spontaneously produces its web, the universe comes from God, who is the material cause.

The spider brings out the threads of its web from itself, symbolizing that the universe is the Upadana Karana (material cause) and the Nimitta Karana (intelligent cause) of God. God is both the cause and the effect. Everything is divine. If we understand this and meditate upon it, we will progress slowly in life.

How do we progress? By praying to the divine to unfold the divinity within us. God has unfolded as this world without changing Himself. God is both the Nimitta (intelligent) and Upadana (material) cause combined, called Abhinna Nimitta Upadana Karana.

In this world, we see two separate causes. For example, a pot is made by a potter. The potter, the potter's wheel, and the pot are all different. However, the pot is never different from its material cause, which is the clay. Everything that comes out of the clay is nothing but clay with a particular shape, name, and purpose. The whole world is like that.

Who is the creator? God. Who is the created? God. What is this creation? It is a divine sport. "मया ध्यक्षेन प्रकृति: सुयते सचराचरम् एतनानेन कौन्तेय जगत् पिपरिवर्तते" — The whole samsara chakra is moving. And who is the mover? Me and nobody else. Who is moved? Me only. Why do you want to move? My will. What are you going to do about it? So, in reality, we do not exist independently at all.

This concept of "अभिन्न निमित्त उपाधान कारण" means that whatever we see is nothing but God. The effect (कार्य) cannot be separate from the cause (कारण). In our last class, we discussed a beautiful prayer: "गातों इग्नाय." We pray for our lives to be turned into a Yagna (sacrifice).

What is Yagna? It means offering oneself to God. When something is put into the fire, like a piece of paper or ghee, it instantaneously turns into fire. Similarly, when I turn my life into a sacrifice, Yagna, I am offering myself to God. The word "sacrifice" in English implies giving up something that belongs to me, but in truth, I am only giving back what I have borrowed from God.

When I completely offer myself, I acknowledge that I came from God, live because of God, and finally return to God. There is no "me." This understanding comes when I deliberately convert every action—thought, speech, and physical action—into an offering to God.

Such a person will attain Samadhi through Brahma Karma. Every action done as an offering to Brahman becomes Brahma Karma, or God's Karma, which is Nishkama Karma (selfless action). This brings Samadhi, the realization that "I am Brahman" (सम अधि).

"गातो इग्न पतये" — Let me pray for the welfare of everybody. "दैवे स्वस्तेर अस्तुनह" — May God bestow His grace. Let everything be favorable to each of us so that we can all progress towards God, as everyone is God. "स्वस्तेर मानुषे प्या" — For all human beings, let there be peace (स्वस्ती). How can they attain peace? By realizing they belong to God, are in God, and will return to God.

Every living creature is sustained by food, which is referred to here as "भेशजं". "उद्धं जिगात" — Let there be plenty of food. The literal meaning is let every plant grow fully and unobstructed. This can only happen by God's grace through the grace of the Adhishtana Devatas (presiding deities).

Let there be rains in the season, not out of season, exactly as needed—no more, no less. Any deviation would be detrimental. "शन्नो अस्तो वेपदे" — Let good accrue to all two-legged creatures. Similarly, "चतुष्पदे" — to all four-legged creatures. Anything not mentioned is included in this prayer. "ओम् शान्तिः शान्तिः शान्तिः" — May there be peace, peace, peace.

We can understand the Purusha Suktam or any scripture only by God's grace. The essence of this teaching is to know that each soul is potentially divine and to make the realization of this divinity the goal of life. God has shown us pathways to move slowly towards Him and ultimately realize our identity with Him.

The Purusha Suktam begins with the enumeration of God's Vibhutis (divine manifestations). This means there is nothing different from Him. The Purusha Suktam conveys that everything is God and nothing can exist without God. With this knowledge, everything becomes wonderful. God has become this world, and this world should realize that it is not different from God. It will.

That is what the Holy Mother says: nobody will be left behind without food. The mother will provide food even to the most inactive child. If the child doesn't come, she will give a slap, destroy the toys, and finally pull the child. A mother will always do that. So, God is the material, intelligent, and instrumental cause. Therefore, nothing is different from God. The effect can never be different from the cause.

If we have this understanding in the background, it is very easy to comprehend.

"ओम् सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात् सभूमिम् विष्वतो वृत्वा अत्यतिष्ठद्दशांगुलम्" (1)

sa̠hasra̍śīrṣā̠ puru̍ṣaḥ । sa̠ha̠srā̠kṣa-ssa̠hasra̍pāt ।

sa bhūmi̍ṃ vi̠śvatō̍ vṛ̠tvā । atya̍tiṣṭhaddaśāṅgu̠lam ॥

Om. We always start with Om. Whether you are reading the gospel of Sri Ramakrishna, the complete works of Swami Vivekananda, or the teachings of Swami Brahmananda, it doesn't matter. You say Om. What does it do? It brings peace of mind, sharpens the intellect, and helps us understand the real purpose.

"Sahasrashirsha Purushaha" — God is called here "Purusha." It has nothing to do with male or female genders. Purusha means "he who pervades the whole universe." I mentioned a wonderful fact: every single Sanskrit word has an etymological meaning. If we know the root, we can understand it. From that etymological point of view, "Purusha" also means "he who is indwelling in this 'puri,'" or this body-mind complex.

In the Bhagavad Gita, it is said: "नवद्वारे पुरे देही नैव कुर्वन्न कारयन्" — The indweller in the city of nine gates (the body) does nothing nor causes anything to be done. How do things go on then? By His mere presence. Just as in the presence of fire, everything gets heated.

This point is often misunderstood. Imagine you put a pot of water over a fire. The fire burns brightly, and slowly the water becomes warm, then heated, and finally boils. Now, if you ask the fire, "Why are you boiling the water?" the fire would respond, "Me, boiling water? What are you talking about?" The fire, like us, does not deliberately do anything. It is simply its nature. Similarly, ice in a freezer freezes whatever is placed in it, without being aware of doing anything.

If you ask the sun why it is so hot, the sun would say, "Me, hot? What is hot?" The sun would not know what heat is because it is its nature. In the presence of the sun, everything becomes lit and heated. That is the real cause of life and death — everything.

Purusha: "Sahasrashirsha" — He has a thousand heads. This doesn't mean counting to a thousand but signifies infinity. Wherever there is a head, it is God who is there. "Sahasraksha" — He sees with every eye. Every creature with eyes sees through Him. "Sahasrapada" — He moves with a thousand feet. Whoever is moving, it is God who is moving.

"Saha Bhumim Vishvato Vritva" — He pervades the entire cosmos. Bhumi should not be taken merely as this earthly world.

Think about how much we quarrel over borders and territories. Even a mistaken entry by an airplane or a ship into another's territory can cause disputes. "You have entered my part of the ocean, my part of the space." This leads to numerous conflicts and wars.

In understanding that God is everything, the creator, the created, and the creation itself, we see that the divine pervades all. This realization can lead to peace and harmony, as we recognize the unity of all existence in the divine play.

The cosmos, according to Vedic literature, is vast and multidimensional. It includes the three worlds (Bhu, Bhuvaha, and Swaha) and extends to the fourteen Lokas, encompassing the lower six Lokas and the upper seven Lokas, with the highest being Satya Loka or Brahma Loka. This description aligns with the modern scientific understanding of an ever-expanding universe with billions of galaxies, each containing billions of stars, planets, and constellations.

When a massive star dies, it undergoes a supernova, collapsing into itself to form a point of singularity, eventually becoming a black hole. A black hole's gravitational pull is so intense that not even light can escape it, rendering it invisible or "black." The concept of a black hole can be metaphorically compared to the Divine Mother Kali, who consumes everything in her path. On the other side of this cosmic cycle, there is a "white hole," representing rebirth and the cyclical nature of creation and destruction, akin to the concepts of birth (Janma) and death (Mrutyu) in Hindu philosophy.

The idea that Parabrahman (Supreme Reality) pervades the entire cosmos is expressed as "Vishwathaha Vrittva," meaning God manifests in three ways: as the witness, the experiencer, and the experienced. While God is the universe, He is also beyond it. This duality is encapsulated in the phrase "Atyatishtati Dasha Angulam," which can be found in the Narayana Suktam, signifying that God transcends the universe while also being immanent within it.

In the human body, spiritual awakening is described using the imagery of the Kundalini energy rising through the chakras. The Kundalini, symbolizing each soul's potential divinity, starts at the base of the spine (Muladhara Chakra) and ascends through the Swadhishtana and Manipura Chakras, often associated with earthly desires and attachments (Kama and Kanchana). The process of spiritual awakening is urged by the call "Uttishthata, Jagrata, Prapya Varan Nibodhata," meaning "Arise, awake, and stop not till the goal is reached."

The Kundalini then travels through the central channel (Sushumna Nadi), moving from the heart center (Anahata Chakra) to the throat (Vishuddha Chakra), and further up to the third eye (Ajna Chakra). The journey culminates at the crown of the head (Sahasrara Chakra), where the individual soul unites with the Supreme Consciousness, achieving ultimate realization and oneness with God.

This entire cosmic and spiritual journey highlights the interconnectedness of the macrocosm and the microcosm, where the external universe and the internal spiritual path are reflections of each other. Understanding this helps one realize that everything is inherently divine and that the ultimate goal is to awaken to this divinity within oneself.

Indeed, the chakras are associated with specific parts of the body, but they represent different states of consciousness. Here’s a detailed overview of the concepts you mentioned:
=== Chakras and Consciousness ===

# '''Muladhara Chakra''' (Base of the spine): Root chakra associated with basic survival instincts and grounding.
# '''Swadhisthana Chakra''' (Genital area): Sacral chakra related to creativity and sexual energy.
# '''Manipura Chakra''' (Stomach area): Solar plexus chakra linked with personal power and self-esteem.
# '''Anahata Chakra''' (Heart area): Heart chakra associated with love and compassion.
# '''Vishuddha Chakra''' (Throat area): Throat chakra related to communication and expression.
# '''Ajna Chakra''' (Forehead area): Third eye chakra linked with intuition and insight.
# '''Sahasrara Chakra''' (Crown of the head): Crown chakra representing spiritual connection and enlightenment.

=== States of Consciousness ===
These chakras influence different states of consciousness, reflecting how physical, emotional, and spiritual energies interplay within us.

=== Purusha and the Universe ===
The concept of Purusha, as described in the Vedas, signifies the cosmic being who is both immanent and transcendent.

# '''Atyatishthati Dashaangulam''': This phrase signifies that Purusha pervades everything in the universe but also transcends it. The “ten inches” metaphor highlights the presence of the divine both within and beyond the physical realm.

=== Forms of the Universe ===
The universe is represented in three forms:

# '''Virat''': The universal physical form, representing the collective gross body.
# '''Hiranyagarbha''': The universal subtle body, encompassing all minds or subtle bodies.
# '''Ishwara''': The universal causal body, representing the totality of all causal bodies. Ishwara, or Saguna Brahman, manifests as both Hiranyagarbha and Virat.

=== Individual and Universal Harmony ===
Individually, this corresponds to:

# '''Prajna''': The individual causal body.
# '''Taijasa''': The individual subtle body.
# '''Vishwa''': The individual gross body.

Understanding these three aspects in harmony reflects a holistic view of existence, where individual and universal realities are interconnected.

=== Saguna and Nirguna Brahman ===

* '''Saguna Brahman''': God with attributes, represented by deities like Kali, who personifies the cosmic functions of creation (Srishti), preservation (Sthiti), and dissolution (Laya).
* '''Nirguna Brahman''': The formless, attribute-less aspect of the divine, beyond all physical manifestations.

=== Kali as Saguna Brahman ===
Kali embodies the dynamic aspects of Saguna Brahman:

* '''Abhaya''': Fearlessness, symbolizing protection.
* '''Varada''': Boon-giving, symbolizing sustenance.
* '''Laya''': Destruction, symbolizing dissolution.

=== Holistic View of Brahman ===
The holistic view integrates the Saguna (with attributes) and Nirguna (without attributes) aspects of Brahman, seeing the divine in all forms and states of existence. Recognizing that all manifestations, whether gross, subtle, or causal, are expressions of Saguna Brahman helps in understanding the unity of existence.

=== Prayer for Enlightenment ===

* '''Dhiyo Yonaha Prachodayat''': This phrase from the Gayatri Mantra is a prayer for divine illumination, asking for guidance to enlighten the intellect and consciousness.

=== Infinite Manifestations ===

* '''Sahasra Sirsha Purusha''': The thousand-headed Purusha symbolizes the infinite manifestations of the divine, emphasizing that all beings, actions, and experiences are part of this cosmic being.

By meditating on these principles and integrating them into our understanding, we can appreciate the profound unity of existence and the divine play (Leela) that encompasses all forms and states of consciousness.

'''We have been also studying Shweta Shwetra Upanishad and also here it is said when a person developed tremendous devotion to God, as much devotion as a person has to his own Guru, then the teachings of the Upanishads, the secret teachings of the Upanishads. What is the secret teaching? That Satyasya Satyam is the truth of the truth. Whatever we are experiencing is the truth. But this experienced truth has got another truth in the form of unmanifest Sat, Chit and Ananda. That is called Satyasya Satyam. Everything is Karya and Karya comes from Karana and when we understand the Karana, we also understand there is no difference between Karya and Karana. Both are one and the same. They are two different views. That means there is no Saguna or Nirguna. Everything is the same depending upon which point of view we are looking at. That's why Sri Ramakrishna says when I see Brahman inactive, when I see reality as inactive, I call the reality Brahman. But when I see the same reality as active, activity means Srishti Sthithilaya, then I call it Shakti. Beautiful harmony. Every word of the Sri Ramakrishna is only beautiful, simple, but the real explanation of these Upanishads. That is why in Kannada the Gospel is called Vachana Veda. Veda is in the form of simple sentences, prose. So the Siddha Shatra Upanishad says Yashya Deve Para Bhakti For whom? That there is devotion to God. Yatha Deve Tatha Guru As much Bhakti a person has got towards the God, Ishta Devata, so much Bhakti he should show to the Guru because Guru is only a manifestation of the Ishta Devata. Then we do not see any difference between Guru and God. Guru and Devata. Tasyai Te Kaditah Hi Arthaah The meanings, the Lakshya Artha, not the Vachya Artha. Intended meaning, not the superficial meaning of all the Shrutis, every scripture. Prakashante Mahatmanaha Prakashante Mahatmanaha Who is a Mahatma? He who understands the real importance of the scriptures. And who is the person who understands? He who considers God as Guru and Guru as God. He doesn't see any difference between them. For such a person, he understands the teachings of the, as they are supposed to understand. In other words, Aham Brahmasmi. So, here also we are saying, Vishvataha Chakshuhu Vishvataha Mukhaha Vishvataha Hastaha Vishvataha Adaha So, everything that we see, consisting of all the sense organs, it means etc. etc. etc. etc. This is Ityadina. So, excepting body and mind, see any body, you are seeing the mind also, because the person's activity, even the body is nothing but manifestation of the mind only. So, when we see the body, mind is nothing but Sat, Chit and Ananda. This is what he wants to say. Now, why are we elaborating so much? Because it is the same thing in different Upanishads, different ways, it is expressed'''.

Absolutely. The essence of the teachings of the Upanishads, particularly in the Shvetashvatara Upanishad, revolves around the unity of the individual soul (Jiva) and the supreme consciousness (Brahman). Let’s delve deeper into the points you mentioned.

=== Devotion and Understanding the Upanishads ===
The Shvetashvatara Upanishad emphasizes the importance of devotion to both God and Guru:

* '''Yasya deve para bhaktir yatha deve tatha gurau''': This means that one who has supreme devotion to God and the same devotion to their Guru will understand the true essence of the Upanishads.
* '''Tasyai te kathita hy arthah prakashante mahatmanah''': For such a great soul (Mahatma), the meanings of the scriptures become clear.

=== Satyasya Satyam ===

* '''Satyasya Satyam''': This refers to the truth of the truth. It signifies that while the experienced world is real (Sat), its deeper reality is the unmanifest Sat, Chit, and Ananda (Existence, Consciousness, and Bliss). The phenomenal world (Karya) arises from the ultimate cause (Karana), and understanding this leads to the realization that the two are not separate but different perspectives of the same reality.

=== Saguna and Nirguna ===

* '''Saguna Brahman''': Brahman with attributes, manifesting as the dynamic universe.
* '''Nirguna Brahman''': Brahman without attributes, the unchanging, inactive reality.
* Sri Ramakrishna beautifully explained this by stating that when he perceives reality as inactive, he calls it Brahman. When he sees it in action, he calls it Shakti. This harmony between the active and inactive aspects of the divine reflects the non-dual nature of reality.

=== Guru and God ===

* The relationship between Guru and God is paramount. The Guru is seen as a direct manifestation of the Ishta Devata (chosen deity). For a sincere disciple, there is no distinction between the two. This profound respect and devotion enable the disciple to grasp the deeper meanings of the scriptures.

=== The Cosmic Purusha ===

* '''Vishvataha Chakshuhu Vishvataha Mukhaha Vishvataha Hastaha Vishvataha Adaha''': This describes the cosmic Purusha with eyes, mouths, hands, and feet everywhere, symbolizing the omnipresence and omnipotence of the divine. Every sense organ and activity in the universe is a manifestation of this cosmic being.

=== Body, Mind, and Sat-Chit-Ananda ===

* The physical body and the mind are manifestations of the deeper reality of Sat (existence), Chit (consciousness), and Ananda (bliss). Recognizing this helps in understanding that the visible and the invisible, the tangible and the intangible, are all expressions of the same underlying reality.

=== Holistic View ===

* Different Upanishads present the same fundamental truth in various ways. Whether it’s the Chandogya Upanishad’s “Tat Tvam Asi” (That Thou Art) or the Mandukya Upanishad’s explanation of Om, the central teaching is the non-dual nature of reality: Aham Brahmasmi (I am Brahman).

By meditating on these teachings and incorporating them into our understanding, we realize the interconnectedness of all existence and the unity of the individual soul with the supreme consciousness. This realization brings peace, wisdom, and liberation.

'''When we come to the Gita, it is the most marvellous chapter, 13th chapter. Here is this, Sarvataha Panipadam Tatsarvatah Akshi Siromukham Sarvatah Shrutimat Loke Sarvam Avadhutya Tishtati This is even more elaborately expressed than even the Purusha Suktam. What does this 13th chapter say? Sarvatah Panipadam Whenever you say a hand or a leg, Sarvatah Akshi Siromukham Wherever we say an eye or a head, Sarvatah Shrutimat Wherever we say an ear, that means all the sense organs, Sarvam Avadhutya Tishtati It is God only who is manifesting in the form of the body, in the form of the mind, in the form of all the sense organs, in the form of the ability to see, to hear, to taste, to touch, and to smell etc. and enjoy there for himself. That is all only Purusha. So God or Brahman, His feet are everywhere, His hands are everywhere, His bodies are everywhere, His manifestation is everywhere. Why go on talking? The whole universe, three lokas and or 14 lokas, everything is nothing but Vishnu, only nothing but Vishnu. But lest we may think this universe alone contains everything, because everything in this universe is limited. Even Sun is limited. Not only that. How is it limited? Kaala Parichcheda, Desha Parichcheda, Vastu Parichcheda. Let me dwell upon this beautiful topic. So take the example of the Sun. Every galaxy has its own billions of Suns and every Sun has got its own specialized planetary system. Automatically it comes. So take one example. Our Sun. It was not there before. Then billions of years back, then it was born. Before that what was there? Another Sun was there. Before that what was there? Another Sun was there. So the Sun is born and it gives and it goes on growing and it goes on diminishing and one day it becomes what? A black hole. So everything is stars, everything a planet. Was there life on earth before? No. It was not even there. But they say, we don't know. From somewhere a small chunk because of the gravitational force separated itself. Maybe a meteor had struck a piece and that is how the scientists explain the moon. It is a little bit of the earth has been struck, separated and thrown into the millions of miles. That is what we call the moon. So this earth itself was not there. Then it came. Then it was in the form of water. Then it slowly became solidified. Then slowly became heated and slowly inorganic things have formed and then organic things, then insects, then plants, then birds, animals and everything is happening exactly the same, same Srishti Stithi Laya. Everything is happening all the time in billions and billions and billions of years. It is happening. It is all just like our dream, Bhagawan's dream. That is why Bhagawan is called Sri Ranganatha.'''

The 13th chapter of the Bhagavad Gita, often referred to as the "Kshetra-Kshetrajna Vibhaga Yoga," delves into the intricate relationship between the field (Kshetra) and the knower of the field (Kshetrajna). This chapter is a profound exploration of the nature of the Self and its connection to the universe.

=== Verses and Their Meaning ===
'''Sarvatah Panipadam Tat'''

* '''Sarvatah Akshi Siromukham''': This means that the Supreme Reality has hands and feet everywhere, eyes, heads, and mouths everywhere.
* '''Sarvatah Shrutimat Loke''': This refers to the Supreme having ears everywhere in the world.
* '''Sarvam Avritya Tishthati''': The Supreme pervades everything in existence.

These lines convey that the Divine Presence is omnipresent, manifesting through all forms and functions. The hands, feet, eyes, heads, mouths, and ears of all beings are essentially the hands, feet, eyes, heads, mouths, and ears of the Divine.

=== Detailed Explanation ===

# '''Omnipresence of the Divine''':
#* The Divine (Brahman) is present in all forms and in all functions. The hands and feet of all beings are essentially the hands and feet of the Divine. This signifies that every action performed by any being is ultimately an action of the Divine.
# '''Sense Organs as Divine Manifestations''':
#* Wherever there is sight, hearing, speech, or any sensory perception, it is the Divine functioning through those sense organs. This highlights the idea that the Divine is the ultimate enjoyer and experiencer of all sensations and actions in the universe.
# '''Universe as the Body of the Divine''':
#* The entire universe, with all its beings and their activities, is seen as the body of the Divine. This body is not just the physical manifestation but includes the mental and sensory experiences of all beings.
# '''Beyond the Universe''':
#* While the Divine pervades the entire universe, it also transcends it. This dual aspect is essential: the immanent aspect (where God is present in everything) and the transcendent aspect (where God is beyond everything).

=== Limitations of the Universe and the Divine ===
'''Kala Pariccheda (Limitations in Time)''':

* Even the Sun, with its grandeur and longevity, has a beginning and an end. It undergoes cycles of creation, sustenance, and dissolution (Srishti, Sthiti, Laya).

'''Desha Pariccheda (Limitations in Space)''':

* Everything in the universe, including the Sun, is limited by space. The universe is vast, with billions of galaxies, each containing billions of stars and planetary systems. Despite this vastness, each component is confined within a specific spatial boundary.

'''Vastu Pariccheda (Limitations in Object)''':

* Every object in the universe, no matter how massive or powerful, is limited in its form and function. For example, the Sun eventually diminishes and can become a black hole, undergoing transformation and ultimately ceasing to exist in its original form.

=== The Dream Analogy ===
'''Bhagavan's Dream''':

* The entire process of creation, sustenance, and dissolution can be compared to a dream of the Divine (Bhagavan). Just as dreams are transient and change from moment to moment, the universe undergoes constant transformation. This analogy emphasizes the transient nature of the physical universe and highlights the eternal, unchanging nature of the Divine.

=== Sri Ranganatha: The Cosmic Sleeper ===
'''Sri Ranganatha''':

* This epithet of the Divine symbolizes the idea that the universe is a manifestation within the cosmic dream of the Divine. The Divine, while resting, dreams the universe into existence, sustaining it and eventually dissolving it back into Himself. This reinforces the notion that the physical universe, with all its diversity and activity, is ultimately an expression of the Divine’s will and consciousness.

=== Conclusion ===
The teachings of the 13th chapter of the Bhagavad Gita, along with the profound insights from the Shvetashvatara Upanishad and other scriptures, illuminate the unity of the individual soul with the supreme consciousness. By recognizing the omnipresence of the Divine in every aspect of the universe, we can transcend the limitations of time, space, and object, and realize the eternal, unchanging reality that underlies all existence. This realization leads to the ultimate truth of '''Aham Brahmasmi''' – I am Brahman.

'''So Srishti comes from Him. Srishti remains in Him and Srishti goes back or the separation or what is called manifestation becomes unmanifest. Unmanifest becomes manifest. This is the idea. He wants to tell in this and the same idea He wants to reinforce in this second mantra. Purusha Evedam sarvam Yad Bhutam Yacca Bhavyam, uta-amrtatasyesano yad annena ati rohati. Again all that exists before and what is to come in future is that Divine Lord, the Lord of that Supreme Reality who doesn't know what is called death and He has transcended this inert world. Very interesting explanation. Purushaha Idam Sarvam So what? Idam Sarvam Isha Vasyam Idagum Sarvam By the way, sometimes I say Idagum that Gum is only for chanting purpose. Don't go on doing it. Idam But I put one Gakara without any over. That is called Gum. That is only for chanting time. Other times Idam Purushayeva Idam Sarvam Idam means this. This means whatever we experience. Everything that Sarvam whatever we experience can be called Idam. Whatever is experienceable is called Idam. What is it? Purushaha So I am experiencing now. This is called Vartamana Kaala. This is called present times. Because I am telling whatever we experience. What about the past? Yad Bhutam Whatever was in the past. So me only in other forms may be as a microbe, may be as an insect, may be as a bird, as a tree as an animal I only have experienced the whole universe. This is the most marvellous Guhya Padesha real teaching. The whole universe is nothing but the enjoyer enjoyed, enjoyer, experienced subject and object. The whole universe is nothing but subject and object. So whatever if there is something in the world and because without seed a plant cannot come and without a plant a seed cannot come. So which is first? that is a silly question is Anadi, beginningless. Otherwise we fall into the trap of infinite regress. That is we can never come to the conclusion. That's why it is called Na Adihi Anadihi, beginningless and is it endless? Yes and no. What do you mean by yes and no? Give a clear answer. Don't contradict yourself. You ask if a person has realized that I am Brahman for him this Samsara will come to an end. But for the person who is not realized it will be going on and on. For the realized soul that is the end. For the non-realized it is not the end. So Anadi will be Ananta and Ananta will be Anadi. Why this Anadi and Ananta? Because Brahman is Anadi Brahman is also Anantam. That is how we have to relate it. This universe is nothing but Brahman only.'''

So, Srishti comes from Him. Srishti remains in Him, and Srishti goes back, or the separation, or what is called manifestation, becomes unmanifest. The unmanifest becomes manifest. This is the idea He wants to convey, and the same idea He wants to reinforce in this second mantra.

'Purusha Evedam Sarvam Yad Bhutam Yacca Bhavyam, uta-amrtatasyesano yad annena ati rohati.'

Again, all that exists before and what is to come in the future is that Divine Lord, the Lord of that Supreme Reality, who doesn't know what is called death and who has transcended this inert world. Very interesting explanation.

'Purushaha Idam Sarvam'

So, what? 'Idam Sarvam Isha Vasyam Idagum Sarvam.' By the way, sometimes I say 'Idagum'—that 'Gum' is only for chanting purposes. Don't keep doing it. 'Idam'—but I put one 'Gakara' without any 'over.' That is called 'Gum.' That is only for chanting time. Other times, it's 'Idam.'

'Purushayeva Idam Sarvam'

'Idam' means 'this.' This means whatever we experience. Everything that 'Sarvam,' whatever we experience, can be called 'Idam.' Whatever is experienceable is called 'Idam.' What is it? 'Purushaha.' So, I am experiencing now. This is called 'Vartamana Kaala.' This is called present times because I am talking about whatever we experience. What about the past? 'Yad Bhutam'—whatever was in the past. So, me only in other forms—maybe as a microbe, maybe as an insect, maybe as a bird, as a tree, or as an animal—I only have experienced the whole universe. This is the most marvelous 'Guhya Padesha' (real teaching). The whole universe is nothing but the enjoyer, the enjoyed, the experienced subject, and the object. The whole universe is nothing but subject and object. So, if there is something in the world, and because without a seed a plant cannot come and without a plant, a seed cannot come, which is first? That is a silly question. It is 'Anadi,' beginningless. Otherwise, we fall into the trap of infinite regress. That is, we can never come to a conclusion. That's why it is called 'Na Adihi Anadihi,' beginningless. And is it endless? Yes and no.

What do you mean by yes and no? Give a clear answer. Don't contradict yourself. You ask if a person has realized that 'I am Brahman.' For him, this Samsara will come to an end. But for the person who has not realized it, it will go on and on. For the realized soul, that is the end. For the non-realized, it is not the end. So 'Anadi' will be 'Ananta,' and 'Ananta' will be 'Anadi.' Why this 'Anadi' and 'Ananta?' Because Brahman is 'Anadi.' Brahman is also 'Anantam.' That is how we have to relate it. This universe is nothing but Brahman only."

'''That is why as Brahman is Anadi and Ananta, this universe also cannot be anything other than Sadhi so Ananta cannot be. Anadi, Ananta will be there. Purusha eva idam sarvam Yad Bhutam, whatever is in the past. And what is the world? Repetition of the same thing. Have you noticed? Your whole life, my whole life, our whole life is nothing but repetition of the same thing. How many billions of children are born? How many children grow up and die? And how many children they live for some time and ultimately die? This birth and death in an endless circle is going on and on will be going on and on. So, if we can accept the past and we are accepting the present, we also have to accept the future. Exactly it is the same nature. So, don't go on becoming curious. Maybe after a billion years, then artificial intelligence becomes so powerful that all my talks, I will create an avatar and that avatar will be delivering talks. And what will be your answer? We will also create an avatar and the audience also, we will be employing that avatar. You go and listen and you tell us what is the thing. Yes, not one avatar but so many avatars are there. This avatar theory is very popular in Hinduism. That is why, how many times God will do avataram? Whenever he feels hungry, he will come here. So, again and again. Whenever there is a need, we go in search of food. So, God also is in our form only that we need. He will come in the form of the food. He will come in the form of what you call five requirements. We require food, we require water, we require heat, we require oxygen and we require sufficient space to move, to build our house, to absorb something. Supposing my brain has no space. Even if I read, nothing will go inside. So, how to increase the space? There is a secret. What is that secret? Whatever you know, don't hold it. Give it back to others. Distribute it. When you distribute it, plenty of space is created. So, you can take in new ideas. This is the beautiful idea we have to keep and this is what God is doing. Whatever was, whatever is, whatever is going to be, that is nothing but Purusha. And same thing is repeated again and again. So, that is why the Rig Veda says Brahma. Brahma, not Brahma. Brahma, Saguna Brahma. Yatha Purvam Akalpayat. He is creating, he had created an AI mould. And once he created AI mould. How did he create? Through Tapasya. And Bhagavan Vishnu revealed to him you make this mould. Ah! Now I can be absolutely very very very relaxing. How? I ask this AI, you do all this donkey's work, I will be taking rest. And especially you know, sitting in the lotus, the most wonderful experience anybody can have. This lotus is a marvellous thing. So, whatever is there, whatever was there, whatever will be there, what is the point?'''

That is why, as Brahman is Anadi (beginningless) and Ananta (endless), this universe also cannot be anything other than Sadi, so Ananta cannot be. Anadi and Ananta will be there. Purusha eva idam sarvam yad bhutam—whatever is in the past. And what is the world? Repetition of the same thing. Have you noticed? Your whole life, my whole life, our whole life is nothing but repetition of the same thing. How many billions of children are born? How many children grow up and die? And how many children live for some time and ultimately die? This birth and death in an endless circle goes on and on and will continue to go on and on. So, if we can accept the past and we are accepting the present, we also have to accept the future. Exactly the same nature. So, don't go on becoming curious.

Maybe after a billion years, artificial intelligence becomes so powerful that all my talks, I will create an avatar, and that avatar will be delivering talks. And what will be your answer? We will also create an avatar, and the audience will also employ that avatar. You go and listen and tell us what is said. Yes, not one avatar but many avatars are there. This avatar theory is very popular in Hinduism. That is why, how many times will God do avataram? Whenever He feels hungry, He will come here, again and again. Whenever there is a need, we go in search of food. So, God also, in our form, will come in the form of food. He will come in the form of the five necessities: we require food, water, heat, oxygen, and sufficient space to move, build our house, and absorb something. If my brain has no space, even if I read, nothing will go inside.

So, how to increase the space? There is a secret. What is that secret? Whatever you know, don't hold it. Give it back to others. Distribute it. When you distribute it, plenty of space is created, so you can take in new ideas. This is the beautiful idea we have to keep, and this is what God is doing. Whatever was, whatever is, whatever is going to be, that is nothing but Purusha. And the same thing is repeated again and again. So, that is why the Rig Veda says Brahma. Brahma, not Brahma. Brahma, Saguna Brahma. Yatha Purvam Akalpayat. He is creating; He had created an AI mould. And once He created the AI mould, how did He create it? Through Tapasya. And Bhagavan Vishnu revealed to Him, 'You make this mould.' Ah! Now I can be absolutely very, very, very relaxed. How? I ask this AI, 'You do all this donkey's work; I will take rest.' And especially, you know, sitting in the lotus, the most wonderful experience anybody can have. This lotus is a marvelous thing. So, whatever is there, whatever was there, whatever will be there—what is the point?"

'''Everything is God. If everything is God, everything will be godly. If everything is godly, nothing new will come. The same thing is repeated again and again. You have eaten food, so people don't understand. No, no, no. My mother used to feed me with only boiled rice, boiled lentils, a slight bit of salt, etc. And had I known that this first class Andhra Avakaya will enhance the taste, I would have cried and cried until she supplied me. But she has been doing that, slowly training you, slowly getting you accustomed to that, so that you can enjoy it. You also deserve to be ready Adhikari for that. An Adhikari, even once one mother will not give. For example, if you are Sikh, she will not give you Avakaya. So, these are the things beautifully said, everything is God. God is the universe, the universe is God. This is the meaning. Purusha eva idam sarvam, yad bhutam echa bhavyam. He is the present, whatever is past, whatever is future, is nothing but Him. Uta amrutasya ishanaha. Uta means moreover, He, that Purusha, ishanaha, the Lord of Amruta, that means He is Amrutaswaroopa. That is the meaning of Ishana. Not like, what is the understanding? There is a rich man, he has riches. Man is separate, riches are separate. So, he can lose the riches. No, not like that. There is a person, who is highly knowledgeable, that the man is knowledge, knowledge is the man. There is no question of doing anything at all. Separating them, nobody can separate them. So, this is an example to say, that He is the Lord of Immortality. That means, if you, if we pray, if we surrender, He is going to make us also Amrutatvam. So, In this world, we see this world. What is this world? It is a changing world. It is an experienced world. It is an objective world. But, how do we know it is an objective world? Because there is a subject. Without subject, there cannot be any object. But, the truth is, without the object, we will lose our subject-ship also. So, He is both the subject as well as the object. So, it is telling, He is both beyond form and formlessness also. It is Sri Ramakrishna's teaching. This idea, is repeated here in these different words. So, both God is Saguna and Nirguna. Don't think the world alone. God is alone the world. But, He is beyond the world and He is infinity and what we experience is only a small bit of it. That is to say, the whole universe is not even one billionth billionth billionth billionth billionth billionth billionth. There is billion times if you tell, whatever is there, perhaps that is the world. That is whatever is changing is Purusha. Whatever is non-changing is Purusha. Whomever is experiencing is Purusha. Whomever is not experiencing is also Purusha. Subject is Purusha, object is Purusha and He is both subject and object. That is the idea wanted to convey in this Anna Mantra. Anna means this world. May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna.'''

Everything is God. If everything is God, everything will be godly. If everything is godly, nothing new will come. The same thing is repeated again and again. You have eaten food, so people don't understand. 'No, no, no. My mother used to feed me only boiled rice, boiled lentils, a slight bit of salt, etc. Had I known that this first-class Andhra Avakaya would enhance the taste, I would have cried and cried until she supplied me.' But she has been doing that, slowly training you, slowly getting you accustomed to it, so that you can enjoy it. You also deserve to be ready, Adhikari, for that. An Adhikari, even once, one mother will not give. For example, if you are Sikh, she will not give you Avakaya. So, these things are beautifully said: everything is God. God is the universe, the universe is God. This is the meaning.

'Purusha eva idam sarvam, yad bhutam echa bhavyam.' He is the present; whatever is past, whatever is future, is nothing but Him. 'Uta amrutasya ishanaha.' Uta means moreover, He, that Purusha, ishanaha, the Lord of Amruta, meaning He is Amrutaswaroopa. That is the meaning of Ishana. Not like the understanding that there is a rich man who has riches, where the man is separate, and the riches are separate, so he can lose the riches. No, not like that. There is a person who is highly knowledgeable; the man is knowledge, and knowledge is the man. There is no question of doing anything at all. Separating them—nobody can separate them. So, this is an example to say that He is the Lord of Immortality. That means if we pray, if we surrender, He is going to make us also Amrutatvam.

In this world, we see this world. What is this world? It is a changing world. It is an experienced world. It is an objective world. But how do we know it is an objective world? Because there is a subject. Without a subject, there cannot be any object. But the truth is, without the object, we will lose our subject-ship also. So, He is both the subject as well as the object. It is saying He is both beyond form and formlessness. This is Sri Ramakrishna's teaching. This idea is repeated here in different words. So, God is both Saguna and Nirguna. Don't think the world alone is God. God is the world, but He is beyond the world, and He is infinity, and what we experience is only a small bit of it. That is to say, the whole universe is not even one billionth, billionth, billionth, billionth, billionth, billionth, billionth. There are billions of times you can tell; whatever is there, perhaps that is the world. Whatever is changing is Purusha. Whatever is non-changing is Purusha. Whoever is experiencing is Purusha. Whoever is not experiencing is also Purusha. The subject is Purusha, the object is Purusha, and He is both subject and object. That is the idea conveyed in this Anna Mantra. Anna means this world.

May Ramakrishna, Holy Mother, and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna."
[[Category:Purusha Suktam]]

Purusha Suktam Lecture 03 on 08-June-2023

2024-07-07T21:37:31Z

2023niru:

== Full Transcript '''(editing currently niru)''' ==
We are studying the Purusha Suktam. So far, we have completed two classes. What does this Purusha Suktam, or any Suktam, want us to understand?

First, stop looking outward. Second, start looking inward. Third, purify the intellect. How? Through prayer or the recitation of Medha Suktam. Fourth, change the looking glass. Fifth, see the divine inside. Sixth, see the divine outside everywhere.

Sarvam Kalvidam Brahma: if we understand and keep in mind this one Mahavakya, we get the essence of all the Suktas, all the Upanishads, all the Shrutis, Smritis, everything in this world. That's what Ramakrishna used to say: God-realization is the only goal of life. Sometimes Ramakrishna used this beautiful phrase: to develop intense love for God is the only goal of life. What is he telling us? True love is to be one with God. Why? As we have studied, Yajnavalkya teaches this great truth: nobody loves anybody else; everyone loves their own self. But when we start loving God, then there is no everybody. Everything is God. I am also God. God is me. There is no difference at all.

That is why Ashtavakra says, "Tasmai Mahiam Namo Namaha": salutations again and again and again to me. This is the essence. The Purusha Sukta begins with the praise or the Vibhuti of God. We have seen this in the 10th chapter of the Bhagavad Gita. It is called Vibhuti Yoga. Arjuna specifically requests, "Krishna, I am a beginner, so I don't have the capacity to meditate upon you as you are. But I want to progress. For that purpose, tell me how I can recognize you, especially in this world." Then, the whole 10th chapter explains: among the seasons, I am the spring season; among the mountains, I am Sthavaranam Himalaya; among all the Yajnas, Yajnanam Japa Yajnu Asmi. Very interesting manifestations. Dyutam Chalayatam Asmi: among the deceiving practices, I am Dyuta. That is what Yudhishthira and others have done.

Why? Because that takes one to God. So every one of us is playing this Dyuta, gambling. What is gambling? Not knowing for certain, having faith, hoping for, so giving whatever we have, expecting we get much more, is the essence of gambling. You go to Las Vegas and gamble. What is it? If I pay one dollar, perhaps I may end up as a millionaire or a billionaire. Do some people get this? Yes, definitely some people do. There is no doubt about it.

Spiritual life, in a way of speaking, is like a gamble. Remember, don't object. Why compare spiritual life to a gamble? Because God is highly unpredictable. One moment, He will show you so much love that you are overwhelmed. The next moment, He will make you feel underwhelmed. This is His Leela, His divine play. Ultimately, He will guide you, akin to a game of blind man's bluff. The Lord is playing this game with each one of us. The whole universe is a grand drama.

A beautiful song by Dhananjay Bhattacharya, a marvelous singer from Bengal, illustrates this: "Ae prapancha maya mohe." This whole world is full of Maya, meaning it is neither real nor unreal. It exists so that we can participate in it. God wants us to partake in His Leela because He is the first come, first served person. The entire universe is His play.

What does a Jeevan Mukta (a liberated soul) see? The whole thing is a play. Swami Vivekananda once met a sadhu who was a Jeevan Mukta. This sadhu was being pelted with stones by small boys but did not defend himself. Blood was flowing, and Swamiji could not stand it. He drove away the boys, which was Swamiji's way of participating in the play.

But the sadhu participated differently. When Swamiji was washing his blood, he asked the sadhu why he did not protect himself. The sadhu replied, "Thus prays Father," meaning God. He saw himself as both the one pelting the stones and the one being pelted. To him, everything was Brahman.

Once, some missionaries were criticizing and downgrading Hinduism. Swamiji politely asked them to stop, but they ignored him. They underestimated him because he was Indian. Swamiji then caught hold of one man's throat and said, "One word more, and I will throw you into the ocean." After that, they stayed away.

This is the peak of realization, but how do we reach it? First, through Matru Devo Bhava, seeing the divine in those we love dearly. Next is Pitru Devo Bhava, honoring our fathers. Then comes Acharya Devo Bhava, respecting our teachers. Finally, the Guru becomes our spiritual guide: Guru Brahma, Guru Vishnu.

The ultimate step is to see God everywhere: Atithi Devo Bhava. Whatever experience we have, let us see it as a divine sport. The Divine Mother is sporting. A beautiful bhajan, "Shyama Sangeetu," illustrates this: "Panka Jabane Ratra Dine E Ranga Kore Cho Shiva - O Mother Shiva, Shivani." It describes the Divine Mother jumping from one lotus to another, representing the chakras in our body: Muladhara, Sahasrara, Anahata, Ajna, etc. Each chakra is compared to a lotus.

In the Narayana Suktam, it is said: "Neelatho Yadamadhyastha Vidyulle kheva Bhaswara." We should constantly think about God. The Narayana Suktam and the Purusha Suktam both originate from this understanding. The Purusha Suktam, which comes from the Rig Veda and appears in many parts of the Vedas, conveys a profound message: everything is Brahman. God is dreaming, but instead of calling it dreaming, they call it Yagna.

In this Yagna, God sacrificed Himself and became the universe. He became you, me, the living and the non-living, the moving and the non-moving. Why? We don't know. This eternal play is ongoing. This is why the Veda, especially the Mundaka Upanishad, says:

"यथो ननावेहि श्रिजते रिण्नतेच तथा प्रतिभ्यां ओषदयह संभवन्ति यथा सतः पुरुषात् केशलोमानि तथा अक्षरात् संभवति इह विश्वम्"

This Vishwam (universe) comes from that Akshara Purusha (Brahman). The Purushottama Yoga, described beautifully in the 15th chapter of the Bhagavad Gita, says that like a spider spontaneously produces its web, the universe comes from God, who is the material cause.

The spider brings out the threads of its web from itself, symbolizing that the universe is the Upadana Karana (material cause) and the Nimitta Karana (intelligent cause) of God. God is both the cause and the effect. Everything is divine. If we understand this and meditate upon it, we will progress slowly in life.

How do we progress? By praying to the divine to unfold the divinity within us. God has unfolded as this world without changing Himself. God is both the Nimitta (intelligent) and Upadana (material) cause combined, called Abhinna Nimitta Upadana Karana.

In this world, we see two separate causes. For example, a pot is made by a potter. The potter, the potter's wheel, and the pot are all different. However, the pot is never different from its material cause, which is the clay. Everything that comes out of the clay is nothing but clay with a particular shape, name, and purpose. The whole world is like that.

'''Who is the creator? God. Who is the created? God. And what is this creation? It is a divine sport. मया ध्यक्षेन प्रकृति सुयते सचराचरम् एतनानेन कौन्तेय जगत् पिपरिवर्तते The whole samsara chakra is moving. And who is the mover? Me and nobody else. Who is moved? Me only. And why do you want to move? My will. What are you going to do about it? So we do not exist at all. So this अभिन्न निमित्त उपाधान कारण and that means what? That means whatever we say is nothing but God. And again I am summarizing it. The कारिय, the effect cannot be separate from the कारण at all. And in our last class we have seen beautifully, what did we say? This beautiful prayer. Just now also I have chanted that with accents. What is it? We want to pray and let the whole life of everybody but especially mine be turned into एग्न. गातों एग्नाय. So may God bless me so that I can turn my life into एग्न. What is एग्न? I offer myself to God. When something is put in the fire, supposing you put something, a piece of paper, a piece of wood, firewood into the fire or ghee, what happens? Instantaneously it will turn into fire. So when I turn my life into a sacrifice, एग्न, this word sacrifice is not a good word in English language. Why is it not good? Because it tells us that I am sacrificing something which belongs to me. That is a completely wrong concept. What is the truth? The real truth is I am only giving back what I have borrowed. That is called एग्न. And when I completely offer myself because I came from God, I am able to live because of God as the sustainer and finally I go back into God only. There is nothing called me. This understanding will come when I deliberately convert every action, three types of actions, thought, speech and physical action. If I can convert, it is for you, it is you, everything. And what does such a person gain? He will attain Samadhi through Brahma Karma. Every action done as an offering to Brahman becomes Brahma Karma, God's Karma, Nishkama Karma. Then that brings Samadhi. What is Samadhi? To know that I am Brahman. That is called सम अधि. So गातो इग्न पतये, let me pray for the welfare of everybody. दैवे स्वस्तेर अस्तुनह, may God bestow His grace. Let everything be favorable to each one of us so that all of us can progress towards God because everybody is God. स्वस्तेर मानुषे प्या, for all the human beings, let there be स्वस्ती means what? Let them attain peace. How can they attain peace? By realizing that they belong to God. They are in God and they will go back to God. And not only that, every living creature is sustained by food. That food is called here भेशजं, उद्धं जिगात, let there be plenty of food. The literal meaning is let every plant grow completely, fully, unobstructed. That is the meaning. But that can happen only by God's grace in the form of the grace of अधिष्टातलु देवतास्. So let there be rains in season. Let there be no rains out of season. Let there be rains exactly, not more, not less. And let there be rain only whatever is completely necessary. Any deviation will be damning us. शन्नो अस्तो वेपदे, so let good accrue to every two-legged creatures. Similarly, चतुष्पदे, to all the four-legged creatures. Whatever is not mentioned, we have to put them under this category. So, ओम् शान्तिः शान्तिः शान्तिः. So that we can understand this उरुष सुप्तम् or any सुप्तम् or any scripture only by God's grace. And as I mentioned this is the essence. To know that each soul is potentially divine and to make that the goal of life. And God has shown us the pathways by which we can slowly move towards nearer to God and finally realize our identity with God. So the उरुष सुप्तम् begins with the enumeration of the विभूति's of God. What does it mean? There is nothing different from Him. And so this उरुष सुप्तम् says that this definite knowledge that there is nothing other than God. Everything is God and nothing can exist without God. That is if we have that knowledge then everything will be absolutely wonderful. So I mentioned just now God has become this world and this world should realize that I am not different from God and it will.'''

Who is the creator? God. Who is the created? God. What is this creation? It is a divine sport. "मया ध्यक्षेन प्रकृति: सुयते सचराचरम् एतनानेन कौन्तेय जगत् पिपरिवर्तते" — The whole samsara chakra is moving. And who is the mover? Me and nobody else. Who is moved? Me only. Why do you want to move? My will. What are you going to do about it? So, in reality, we do not exist independently at all.

This concept of "अभिन्न निमित्त उपाधान कारण" means that whatever we see is nothing but God. The effect (कार्य) cannot be separate from the cause (कारण). In our last class, we discussed a beautiful prayer: "गातों इग्नाय." We pray for our lives to be turned into a Yagna (sacrifice).

What is Yagna? It means offering oneself to God. When something is put into the fire, like a piece of paper or ghee, it instantaneously turns into fire. Similarly, when I turn my life into a sacrifice, Yagna, I am offering myself to God. The word "sacrifice" in English implies giving up something that belongs to me, but in truth, I am only giving back what I have borrowed from God.

When I completely offer myself, I acknowledge that I came from God, live because of God, and finally return to God. There is no "me." This understanding comes when I deliberately convert every action—thought, speech, and physical action—into an offering to God.

Such a person will attain Samadhi through Brahma Karma. Every action done as an offering to Brahman becomes Brahma Karma, or God's Karma, which is Nishkama Karma (selfless action). This brings Samadhi, the realization that "I am Brahman" (सम अधि).

"गातो इग्न पतये" — Let me pray for the welfare of everybody. "दैवे स्वस्तेर अस्तुनह" — May God bestow His grace. Let everything be favorable to each of us so that we can all progress towards God, as everyone is God. "स्वस्तेर मानुषे प्या" — For all human beings, let there be peace (स्वस्ती). How can they attain peace? By realizing they belong to God, are in God, and will return to God.

Every living creature is sustained by food, which is referred to here as "भेशजं". "उद्धं जिगात" — Let there be plenty of food. The literal meaning is let every plant grow fully and unobstructed. This can only happen by God's grace through the grace of the Adhishtana Devatas (presiding deities).

Let there be rains in the season, not out of season, exactly as needed—no more, no less. Any deviation would be detrimental. "शन्नो अस्तो वेपदे" — Let good accrue to all two-legged creatures. Similarly, "चतुष्पदे" — to all four-legged creatures. Anything not mentioned is included in this prayer. "ओम् शान्तिः शान्तिः शान्तिः" — May there be peace, peace, peace.

We can understand the Purusha Suktam or any scripture only by God's grace. The essence of this teaching is to know that each soul is potentially divine and to make the realization of this divinity the goal of life. God has shown us pathways to move slowly towards Him and ultimately realize our identity with Him.

The Purusha Suktam begins with the enumeration of God's Vibhutis (divine manifestations). This means there is nothing different from Him. The Purusha Suktam conveys that everything is God and nothing can exist without God. With this knowledge, everything becomes wonderful. God has become this world, and this world should realize that it is not different from God. It will.

'''That is what Holy Mother says nobody will be left behind without food. The mother will give food even to the most inactive child. If the child doesn't come she will give a slap, destroy the toys and finally pull the child. A mother will always do that. So God is the material, intelligent, instrumental cause. Therefore nothing is different from God. The effect can never be different from God. If we have this in the background it is very easy to understand. ओम् सहस्रसीर्षा पुरुषः सहस्राक्षः सहस्रपात् सभूमिम् विष्वतः पृत्वा अत्यतिष्टति तशांगुलम् Om. Always we start with Om. Even if you are reading the gospel of Ramakrishna, the complete works of Swamiji or the teachings of Swami Brahmanandaji, it doesn't matter. You say Om. What does it do? It brings on peace of mind. It sharpens the intellect. And it also makes us understand what is the real purpose. सहस्रसीर्षा पुरुषः God is called here पुरुषः. It has nothing to do with male or female genders. पुरुषः means, two popular meanings we have seen. There are many meanings actually. But two meanings we have seen. पुरयति इति पुरयति विष्वम् इति पुरुषः He who pervades the whole universe is called पुरुषः. I mentioned a wonderful fact. Every single Sanskrit word has an etymological meaning. There is nothing left for guessing. If we know the root, we can understand it. So from that etymological point of view, पुरी सेते He who is indwelling in this पुरी, in this town, in this city, which is called the body-mind. Both are called towns only or cities only. That is why in the Bhagavad Gita, नवद्वारे पुरे देहि नैव कुल्वन्न कारय The God doesn't do anything. But in His presence, everything goes on. So two meanings. He who is pervading. That means just like clay pervades the pot. Gold pervades the ornament. Or He who is the अन्तर्यामि Who is पुरी सेते नवद्वारे पुरे देहि नैव कुल्वन्न कारय Neither He does nor He makes. Then how do things go on? By His mere presence. Just as in the presence of fire, everything gets heated. This is a point most of us lose. We cannot understand it. So you put a pot of water and put firewood. Light it up. The fire starts burning brightly. And slowly the water becomes warm, heated, boiling, etc. Now ask the fire, Why are you boiling the water? You know what would be the answer? Me, boiling water? What are you talking about? What does it mean? It means the fire, like us, deliberately doesn't do anything. Just like there is ice and whatever you put in your freezer, what happens? Becomes frozen. You ask, why did you freeze? Of course it will answer because you put it there. That is not the point. What is the point? Why am I freezing? No, the ice is not aware at all. It is doing any action. You ask the sun, why are you so hot? And he says, me, hot? What is hot? Because the sun will never know what is hot. Because if he comes to know what is hot, he will be the first person to run away from himself. No, in the presence of the sun, that is its nature. So in the presence of the sun, everything becomes lighted up. Everything becomes heated up. And that is the real cause of life as well as death. Everything. So, Purushaha, Sahasra Sirsha. Very easy because we have dealt with it in the Narayana Suktam and also in the Medha Suktam. So, Sahasra Sirsha. Sirsha means head. Thousand. Thousand doesn't mean counting 10, 100 are called thousand. Thousand means infinite. Infinite means wherever we see a head, it is God who is moving. Sahasraksha. Similarly, he is seeing with every eye. That means if there is any creature who has got eyes, it is God only who is seeing. Sahasrapada. Thousand feet. Whoever is moving, it is God only. Saha. What happens? Bhumim. Vishvataha. Prithva. So, he pervades the entire cosmos. Bhumi should not be taken as this earthly world. How much we are quarrelling with ourselves. This is borderland. You crossed my even space also. Some aroplane by mistake it goes. On the waters it goes little bit. You have entered into my part of the ocean. My part of the space. Oh my God! How many wars are taking place because of this.'''

That is what the Holy Mother says: nobody will be left behind without food. The mother will provide food even to the most inactive child. If the child doesn't come, she will give a slap, destroy the toys, and finally pull the child. A mother will always do that. So, God is the material, intelligent, and instrumental cause. Therefore, nothing is different from God. The effect can never be different from the cause. If we have this understanding in the background, it is very easy to comprehend.

"ओम् सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात् सभूमिम् विष्वतो वृत्वा अत्यतिष्ठद्दशांगुलम्"

Om. We always start with Om. Whether you are reading the gospel of Sri Ramakrishna, the complete works of Swami Vivekananda, or the teachings of Swami Brahmananda, it doesn't matter. You say Om. What does it do? It brings peace of mind, sharpens the intellect, and helps us understand the real purpose.

"Sahasrashirsha Purushaha" — God is called here "Purusha." It has nothing to do with male or female genders. Purusha means "he who pervades the whole universe." I mentioned a wonderful fact: every single Sanskrit word has an etymological meaning. If we know the root, we can understand it. From that etymological point of view, "Purusha" also means "he who is indwelling in this 'puri,'" or this body-mind complex.

In the Bhagavad Gita, it is said: "नवद्वारे पुरे देही नैव कुर्वन्न कारयन्" — The indweller in the city of nine gates (the body) does nothing nor causes anything to be done. How do things go on then? By His mere presence. Just as in the presence of fire, everything gets heated.

This point is often misunderstood. Imagine you put a pot of water over a fire. The fire burns brightly, and slowly the water becomes warm, then heated, and finally boils. Now, if you ask the fire, "Why are you boiling the water?" the fire would respond, "Me, boiling water? What are you talking about?" The fire, like us, does not deliberately do anything. It is simply its nature. Similarly, ice in a freezer freezes whatever is placed in it, without being aware of doing anything.

If you ask the sun why it is so hot, the sun would say, "Me, hot? What is hot?" The sun would not know what heat is because it is its nature. In the presence of the sun, everything becomes lit and heated. That is the real cause of life and death — everything.

Purusha: "Sahasrashirsha" — He has a thousand heads. This doesn't mean counting to a thousand but signifies infinity. Wherever there is a head, it is God who is there. "Sahasraksha" — He sees with every eye. Every creature with eyes sees through Him. "Sahasrapada" — He moves with a thousand feet. Whoever is moving, it is God who is moving.

"Saha Bhumim Vishvato Vritva" — He pervades the entire cosmos. Bhumi should not be taken merely as this earthly world.

Think about how much we quarrel over borders and territories. Even a mistaken entry by an airplane or a ship into another's territory can cause disputes. "You have entered my part of the ocean, my part of the space." This leads to numerous conflicts and wars.

In understanding that God is everything, the creator, the created, and the creation itself, we see that the divine pervades all. This realization can lead to peace and harmony, as we recognize the unity of all existence in the divine play.

'''What are we talking? You can say three worlds. Bhu, Bhuvaha and Swaha. You can also say. How many? Fourteen Lokas. So, the lower six Lokas and the upper seven Lokas. Ending with Satya Loka or Brahma Loka. That the whole cosmos. Even now the scientists are stunned. How many millions of galaxies are there? We are not talking about a particular planetary system. Billions of galaxies and each galaxy has got billions of stars. And every star has got its own constellations, planets, stars. And how many things are coming to birth and getting. So, when a big star dies. You know better than me. What is it called? Supernova. And what happens? It becomes so folds upon itself. Becoming smaller and smaller. That is called point of singularity. When it attains to that state. Then it becomes a big black hole. What is black? You take some binoculars or telescope and look at it. It appears what? Black. Black means what? You don't see anything. Emptiness. Anything that goes within millions of miles periphery. It is just like mother Kali swallowing. Rakta vijas rakta. It just swallows on one side. On the other side there is a white hole. That means that very thing is after death comes janma. Janma is followed by mrutyu. Mrutyu is followed by janma. What are we talking? The whole cosmos. If at all we are able to conceive. That Parabrahman is Vishwathaha vrittva. Pervading the whole thing. Manifesting as the whole thing. Manifesting both in three ways. Manifesting as the witness. Manifesting as the experiencer. Manifesting as the experienced. So in the three forms the Divine Lord is manifesting. So we may have that idea when we look at this universe. So He is the universe. Right? Absolutely right. And He is only this universe. Right? Absolutely wrong. That is what it wants to say. Atyatishtati dasha angulam. Ten inches. Somehow this ten inches seems to be very popular in this Vedic literature. We have got also in the Narayana Suktam. So Lampatya kosha sannibham Tasyante sushiragam sokshamam Tasmin sarvam pratishtitam So ten inches below the Adam's seaville. Ten inches above the Nabhi. There is hanging. That means God also hangs himself. That is the meaning. So hanging there is who? The beautiful lotus closed while it is waiting for its beloved. And the beloved will come through a royal path. That royal path is called Sushumna Nadi. And the devotee here represented as Kundalini. Each soul is potentially divine. That is the Kundalini. And for a long time he will be stuck only in the Muladhara and Swadhishtana and Manipura. What Sri Ramakrishna used to call Kama and Kanchana. But one day he must awaken. Then Uttishthata, Jagrata, Prapyavara, Nibodhata. So he becomes awakened. And then what is the way to go beyond these three chakras? Then he discovers a new way. That is called Sushumna Malka. Sushumna Pathena. Jivasivam Paramashivapade Yojayami Swaha So he slowly travels. Then he comes to the heart center. Anahata Chakra. And then he goes Vishuddha. Moves upward. Ajna. Finally ends in Sahasrara. And becomes united.'''

The cosmos, according to Vedic literature, is vast and multidimensional. It includes the three worlds (Bhu, Bhuvaha, and Swaha) and extends to the fourteen Lokas, encompassing the lower six Lokas and the upper seven Lokas, with the highest being Satya Loka or Brahma Loka. This description aligns with the modern scientific understanding of an ever-expanding universe with billions of galaxies, each containing billions of stars, planets, and constellations.

When a massive star dies, it undergoes a supernova, collapsing into itself to form a point of singularity, eventually becoming a black hole. A black hole's gravitational pull is so intense that not even light can escape it, rendering it invisible or "black." The concept of a black hole can be metaphorically compared to the Divine Mother Kali, who consumes everything in her path. On the other side of this cosmic cycle, there is a "white hole," representing rebirth and the cyclical nature of creation and destruction, akin to the concepts of birth (Janma) and death (Mrutyu) in Hindu philosophy.

The idea that Parabrahman (Supreme Reality) pervades the entire cosmos is expressed as "Vishwathaha Vrittva," meaning God manifests in three ways: as the witness, the experiencer, and the experienced. While God is the universe, He is also beyond it. This duality is encapsulated in the phrase "Atyatishtati Dasha Angulam," which can be found in the Narayana Suktam, signifying that God transcends the universe while also being immanent within it.

In the human body, spiritual awakening is described using the imagery of the Kundalini energy rising through the chakras. The Kundalini, symbolizing each soul's potential divinity, starts at the base of the spine (Muladhara Chakra) and ascends through the Swadhishtana and Manipura Chakras, often associated with earthly desires and attachments (Kama and Kanchana). The process of spiritual awakening is urged by the call "Uttishthata, Jagrata, Prapya Varan Nibodhata," meaning "Arise, awake, and stop not till the goal is reached."

The Kundalini then travels through the central channel (Sushumna Nadi), moving from the heart center (Anahata Chakra) to the throat (Vishuddha Chakra), and further up to the third eye (Ajna Chakra). The journey culminates at the crown of the head (Sahasrara Chakra), where the individual soul unites with the Supreme Consciousness, achieving ultimate realization and oneness with God.

This entire cosmic and spiritual journey highlights the interconnectedness of the macrocosm and the microcosm, where the external universe and the internal spiritual path are reflections of each other. Understanding this helps one realize that everything is inherently divine and that the ultimate goal is to awaken to this divinity within oneself.

'''These are all states of consciousnesses. Though closely affecting the particular parts of the body. Beginning the anus, the generative organ, the stomach, the heart, the throat, the forehead, and finally Sahasrara Chakra. Don't mistake. The chakras are located there. But their effects are seen in those particular parts of the body. That is important for us. So this Purusha, Atyatishthati, Dasaangulam. He is inside everything in this universe. He is also beyond the universe. So the whole universe is represented in three forms. Virat, Hiranyagarbha and Ishwara. The Samashti, the universal physical forms is called Virat. And all the minds together, called Sukshma Deha or subtle bodies, together is called Hiranyagarbha. And all the causal bodies together is called Ishwara. And why is Ishwara called Karana? Because it is the Saguna Brahma who is manifesting himself as Hiranyagarbha and as Virat. And individually also as Prajna, as Taijasa and also as Vishwa. Beautiful harmony. If we know only how to think in this united manner, this is called holistic view. Otherwise everything that book says like that, that system talks like that, that is not the thing at all. So here is what we call, the Purusha is Saguna Brahma as the manifestation of this entire universe, including the participator and the object of experience and the witness of both. But he is also another aspect that is called the Nirguna aspect. So Saguna Brahma, Nirguna Brahma, Sakara Brahma, Nirakara Brahma. And Sakara Brahma is variously called even as Ramakrishna says, my mother Kali, what I call Shakti. And by the way, incidentally, Kali is the best representation of Saguna Brahma. Look at her, you will see the entire universe is like that. And four hands representing, first hand representing Srishti called Abhaya, second hand on the right side representing called Varada, sustaining power and on the left side Layakarana. That is what we are talking here. Wherever we see anything, whether it is gross, subtle or Karana, then we have to say there is nothing but manifestation of Saguna Brahma. But Brahman is not only Saguna, He is also Nirguna. So we have to pray to God that Dhiyo Yonaha Prachodayat So here the Purusha is presented as the one who has all the bodies. Thousand legs, thousand hands, thousand heads. It doesn't mean thousand, it means infinite'''.

Indeed, the chakras are associated with specific parts of the body, but they represent different states of consciousness. Here’s a detailed overview of the concepts you mentioned:

=== Chakras and Consciousness ===

# '''Muladhara Chakra''' (Base of the spine): Root chakra associated with basic survival instincts and grounding.
# '''Swadhisthana Chakra''' (Genital area): Sacral chakra related to creativity and sexual energy.
# '''Manipura Chakra''' (Stomach area): Solar plexus chakra linked with personal power and self-esteem.
# '''Anahata Chakra''' (Heart area): Heart chakra associated with love and compassion.
# '''Vishuddha Chakra''' (Throat area): Throat chakra related to communication and expression.
# '''Ajna Chakra''' (Forehead area): Third eye chakra linked with intuition and insight.
# '''Sahasrara Chakra''' (Crown of the head): Crown chakra representing spiritual connection and enlightenment.

=== States of Consciousness ===
These chakras influence different states of consciousness, reflecting how physical, emotional, and spiritual energies interplay within us.

=== Purusha and the Universe ===
The concept of Purusha, as described in the Vedas, signifies the cosmic being who is both immanent and transcendent.

# '''Atyatishthati Dashaangulam''': This phrase signifies that Purusha pervades everything in the universe but also transcends it. The “ten inches” metaphor highlights the presence of the divine both within and beyond the physical realm.

=== Forms of the Universe ===
The universe is represented in three forms:

# '''Virat''': The universal physical form, representing the collective gross body.
# '''Hiranyagarbha''': The universal subtle body, encompassing all minds or subtle bodies.
# '''Ishwara''': The universal causal body, representing the totality of all causal bodies. Ishwara, or Saguna Brahman, manifests as both Hiranyagarbha and Virat.

=== Individual and Universal Harmony ===
Individually, this corresponds to:

# '''Prajna''': The individual causal body.
# '''Taijasa''': The individual subtle body.
# '''Vishwa''': The individual gross body.

Understanding these three aspects in harmony reflects a holistic view of existence, where individual and universal realities are interconnected.

=== Saguna and Nirguna Brahman ===

* '''Saguna Brahman''': God with attributes, represented by deities like Kali, who personifies the cosmic functions of creation (Srishti), preservation (Sthiti), and dissolution (Laya).
* '''Nirguna Brahman''': The formless, attribute-less aspect of the divine, beyond all physical manifestations.

=== Kali as Saguna Brahman ===
Kali embodies the dynamic aspects of Saguna Brahman:

* '''Abhaya''': Fearlessness, symbolizing protection.
* '''Varada''': Boon-giving, symbolizing sustenance.
* '''Laya''': Destruction, symbolizing dissolution.

=== Holistic View of Brahman ===
The holistic view integrates the Saguna (with attributes) and Nirguna (without attributes) aspects of Brahman, seeing the divine in all forms and states of existence. Recognizing that all manifestations, whether gross, subtle, or causal, are expressions of Saguna Brahman helps in understanding the unity of existence.

=== Prayer for Enlightenment ===

* '''Dhiyo Yonaha Prachodayat''': This phrase from the Gayatri Mantra is a prayer for divine illumination, asking for guidance to enlighten the intellect and consciousness.

=== Infinite Manifestations ===

* '''Sahasra Sirsha Purusha''': The thousand-headed Purusha symbolizes the infinite manifestations of the divine, emphasizing that all beings, actions, and experiences are part of this cosmic being.

By meditating on these principles and integrating them into our understanding, we can appreciate the profound unity of existence and the divine play (Leela) that encompasses all forms and states of consciousness.

'''We have been also studying Shweta Shwetra Upanishad and also here it is said when a person developed tremendous devotion to God, as much devotion as a person has to his own Guru, then the teachings of the Upanishads, the secret teachings of the Upanishads. What is the secret teaching? That Satyasya Satyam is the truth of the truth. Whatever we are experiencing is the truth. But this experienced truth has got another truth in the form of unmanifest Sat, Chit and Ananda. That is called Satyasya Satyam. Everything is Karya and Karya comes from Karana and when we understand the Karana, we also understand there is no difference between Karya and Karana. Both are one and the same. They are two different views. That means there is no Saguna or Nirguna. Everything is the same depending upon which point of view we are looking at. That's why Sri Ramakrishna says when I see Brahman inactive, when I see reality as inactive, I call the reality Brahman. But when I see the same reality as active, activity means Srishti Sthithilaya, then I call it Shakti. Beautiful harmony. Every word of the Sri Ramakrishna is only beautiful, simple, but the real explanation of these Upanishads. That is why in Kannada the Gospel is called Vachana Veda. Veda is in the form of simple sentences, prose. So the Siddha Shatra Upanishad says Yashya Deve Para Bhakti For whom? That there is devotion to God. Yatha Deve Tatha Guru As much Bhakti a person has got towards the God, Ishta Devata, so much Bhakti he should show to the Guru because Guru is only a manifestation of the Ishta Devata. Then we do not see any difference between Guru and God. Guru and Devata. Tasyai Te Kaditah Hi Arthaah The meanings, the Lakshya Artha, not the Vachya Artha. Intended meaning, not the superficial meaning of all the Shrutis, every scripture. Prakashante Mahatmanaha Prakashante Mahatmanaha Who is a Mahatma? He who understands the real importance of the scriptures. And who is the person who understands? He who considers God as Guru and Guru as God. He doesn't see any difference between them. For such a person, he understands the teachings of the, as they are supposed to understand. In other words, Aham Brahmasmi. So, here also we are saying, Vishvataha Chakshuhu Vishvataha Mukhaha Vishvataha Hastaha Vishvataha Adaha So, everything that we see, consisting of all the sense organs, it means etc. etc. etc. etc. This is Ityadina. So, excepting body and mind, see any body, you are seeing the mind also, because the person's activity, even the body is nothing but manifestation of the mind only. So, when we see the body, mind is nothing but Sat, Chit and Ananda. This is what he wants to say. Now, why are we elaborating so much? Because it is the same thing in different Upanishads, different ways, it is expressed'''.

Absolutely. The essence of the teachings of the Upanishads, particularly in the Shvetashvatara Upanishad, revolves around the unity of the individual soul (Jiva) and the supreme consciousness (Brahman). Let’s delve deeper into the points you mentioned.

=== Devotion and Understanding the Upanishads ===
The Shvetashvatara Upanishad emphasizes the importance of devotion to both God and Guru:

* '''Yasya deve para bhaktir yatha deve tatha gurau''': This means that one who has supreme devotion to God and the same devotion to their Guru will understand the true essence of the Upanishads.
* '''Tasyai te kathita hy arthah prakashante mahatmanah''': For such a great soul (Mahatma), the meanings of the scriptures become clear.

=== Satyasya Satyam ===

* '''Satyasya Satyam''': This refers to the truth of the truth. It signifies that while the experienced world is real (Sat), its deeper reality is the unmanifest Sat, Chit, and Ananda (Existence, Consciousness, and Bliss). The phenomenal world (Karya) arises from the ultimate cause (Karana), and understanding this leads to the realization that the two are not separate but different perspectives of the same reality.

=== Saguna and Nirguna ===

* '''Saguna Brahman''': Brahman with attributes, manifesting as the dynamic universe.
* '''Nirguna Brahman''': Brahman without attributes, the unchanging, inactive reality.
* Sri Ramakrishna beautifully explained this by stating that when he perceives reality as inactive, he calls it Brahman. When he sees it in action, he calls it Shakti. This harmony between the active and inactive aspects of the divine reflects the non-dual nature of reality.

=== Guru and God ===

* The relationship between Guru and God is paramount. The Guru is seen as a direct manifestation of the Ishta Devata (chosen deity). For a sincere disciple, there is no distinction between the two. This profound respect and devotion enable the disciple to grasp the deeper meanings of the scriptures.

=== The Cosmic Purusha ===

* '''Vishvataha Chakshuhu Vishvataha Mukhaha Vishvataha Hastaha Vishvataha Adaha''': This describes the cosmic Purusha with eyes, mouths, hands, and feet everywhere, symbolizing the omnipresence and omnipotence of the divine. Every sense organ and activity in the universe is a manifestation of this cosmic being.

=== Body, Mind, and Sat-Chit-Ananda ===

* The physical body and the mind are manifestations of the deeper reality of Sat (existence), Chit (consciousness), and Ananda (bliss). Recognizing this helps in understanding that the visible and the invisible, the tangible and the intangible, are all expressions of the same underlying reality.

=== Holistic View ===

* Different Upanishads present the same fundamental truth in various ways. Whether it’s the Chandogya Upanishad’s “Tat Tvam Asi” (That Thou Art) or the Mandukya Upanishad’s explanation of Om, the central teaching is the non-dual nature of reality: Aham Brahmasmi (I am Brahman).

By meditating on these teachings and incorporating them into our understanding, we realize the interconnectedness of all existence and the unity of the individual soul with the supreme consciousness. This realization brings peace, wisdom, and liberation.

'''When we come to the Gita, it is the most marvellous chapter, 13th chapter. Here is this, Sarvataha Panipadam Tatsarvatah Akshi Siromukham Sarvatah Shrutimat Loke Sarvam Avadhutya Tishtati This is even more elaborately expressed than even the Purusha Suktam. What does this 13th chapter say? Sarvatah Panipadam Whenever you say a hand or a leg, Sarvatah Akshi Siromukham Wherever we say an eye or a head, Sarvatah Shrutimat Wherever we say an ear, that means all the sense organs, Sarvam Avadhutya Tishtati It is God only who is manifesting in the form of the body, in the form of the mind, in the form of all the sense organs, in the form of the ability to see, to hear, to taste, to touch, and to smell etc. and enjoy there for himself. That is all only Purusha. So God or Brahman, His feet are everywhere, His hands are everywhere, His bodies are everywhere, His manifestation is everywhere. Why go on talking? The whole universe, three lokas and or 14 lokas, everything is nothing but Vishnu, only nothing but Vishnu. But lest we may think this universe alone contains everything, because everything in this universe is limited. Even Sun is limited. Not only that. How is it limited? Kaala Parichcheda, Desha Parichcheda, Vastu Parichcheda. Let me dwell upon this beautiful topic. So take the example of the Sun. Every galaxy has its own billions of Suns and every Sun has got its own specialized planetary system. Automatically it comes. So take one example. Our Sun. It was not there before. Then billions of years back, then it was born. Before that what was there? Another Sun was there. Before that what was there? Another Sun was there. So the Sun is born and it gives and it goes on growing and it goes on diminishing and one day it becomes what? A black hole. So everything is stars, everything a planet. Was there life on earth before? No. It was not even there. But they say, we don't know. From somewhere a small chunk because of the gravitational force separated itself. Maybe a meteor had struck a piece and that is how the scientists explain the moon. It is a little bit of the earth has been struck, separated and thrown into the millions of miles. That is what we call the moon. So this earth itself was not there. Then it came. Then it was in the form of water. Then it slowly became solidified. Then slowly became heated and slowly inorganic things have formed and then organic things, then insects, then plants, then birds, animals and everything is happening exactly the same, same Srishti Stithi Laya. Everything is happening all the time in billions and billions and billions of years. It is happening. It is all just like our dream, Bhagawan's dream. That is why Bhagawan is called Sri Ranganatha.'''

The 13th chapter of the Bhagavad Gita, often referred to as the "Kshetra-Kshetrajna Vibhaga Yoga," delves into the intricate relationship between the field (Kshetra) and the knower of the field (Kshetrajna). This chapter is a profound exploration of the nature of the Self and its connection to the universe.

=== Verses and Their Meaning ===
'''Sarvatah Panipadam Tat'''

* '''Sarvatah Akshi Siromukham''': This means that the Supreme Reality has hands and feet everywhere, eyes, heads, and mouths everywhere.
* '''Sarvatah Shrutimat Loke''': This refers to the Supreme having ears everywhere in the world.
* '''Sarvam Avritya Tishthati''': The Supreme pervades everything in existence.

These lines convey that the Divine Presence is omnipresent, manifesting through all forms and functions. The hands, feet, eyes, heads, mouths, and ears of all beings are essentially the hands, feet, eyes, heads, mouths, and ears of the Divine.

=== Detailed Explanation ===

# '''Omnipresence of the Divine''':
#* The Divine (Brahman) is present in all forms and in all functions. The hands and feet of all beings are essentially the hands and feet of the Divine. This signifies that every action performed by any being is ultimately an action of the Divine.
# '''Sense Organs as Divine Manifestations''':
#* Wherever there is sight, hearing, speech, or any sensory perception, it is the Divine functioning through those sense organs. This highlights the idea that the Divine is the ultimate enjoyer and experiencer of all sensations and actions in the universe.
# '''Universe as the Body of the Divine''':
#* The entire universe, with all its beings and their activities, is seen as the body of the Divine. This body is not just the physical manifestation but includes the mental and sensory experiences of all beings.
# '''Beyond the Universe''':
#* While the Divine pervades the entire universe, it also transcends it. This dual aspect is essential: the immanent aspect (where God is present in everything) and the transcendent aspect (where God is beyond everything).

=== Limitations of the Universe and the Divine ===
'''Kala Pariccheda (Limitations in Time)''':

* Even the Sun, with its grandeur and longevity, has a beginning and an end. It undergoes cycles of creation, sustenance, and dissolution (Srishti, Sthiti, Laya).

'''Desha Pariccheda (Limitations in Space)''':

* Everything in the universe, including the Sun, is limited by space. The universe is vast, with billions of galaxies, each containing billions of stars and planetary systems. Despite this vastness, each component is confined within a specific spatial boundary.

'''Vastu Pariccheda (Limitations in Object)''':

* Every object in the universe, no matter how massive or powerful, is limited in its form and function. For example, the Sun eventually diminishes and can become a black hole, undergoing transformation and ultimately ceasing to exist in its original form.

=== The Dream Analogy ===
'''Bhagavan's Dream''':

* The entire process of creation, sustenance, and dissolution can be compared to a dream of the Divine (Bhagavan). Just as dreams are transient and change from moment to moment, the universe undergoes constant transformation. This analogy emphasizes the transient nature of the physical universe and highlights the eternal, unchanging nature of the Divine.

=== Sri Ranganatha: The Cosmic Sleeper ===
'''Sri Ranganatha''':

* This epithet of the Divine symbolizes the idea that the universe is a manifestation within the cosmic dream of the Divine. The Divine, while resting, dreams the universe into existence, sustaining it and eventually dissolving it back into Himself. This reinforces the notion that the physical universe, with all its diversity and activity, is ultimately an expression of the Divine’s will and consciousness.

=== Conclusion ===
The teachings of the 13th chapter of the Bhagavad Gita, along with the profound insights from the Shvetashvatara Upanishad and other scriptures, illuminate the unity of the individual soul with the supreme consciousness. By recognizing the omnipresence of the Divine in every aspect of the universe, we can transcend the limitations of time, space, and object, and realize the eternal, unchanging reality that underlies all existence. This realization leads to the ultimate truth of '''Aham Brahmasmi''' – I am Brahman.

'''So Srishti comes from Him. Srishti remains in Him and Srishti goes back or the separation or what is called manifestation becomes unmanifest. Unmanifest becomes manifest. This is the idea. He wants to tell in this and the same idea He wants to reinforce in this second mantra. Purusha Evedam sarvam Yad Bhutam Yacca Bhavyam, uta-amrtatasyesano yad annena ati rohati. Again all that exists before and what is to come in future is that Divine Lord, the Lord of that Supreme Reality who doesn't know what is called death and He has transcended this inert world. Very interesting explanation. Purushaha Idam Sarvam So what? Idam Sarvam Isha Vasyam Idagum Sarvam By the way, sometimes I say Idagum that Gum is only for chanting purpose. Don't go on doing it. Idam But I put one Gakara without any over. That is called Gum. That is only for chanting time. Other times Idam Purushayeva Idam Sarvam Idam means this. This means whatever we experience. Everything that Sarvam whatever we experience can be called Idam. Whatever is experienceable is called Idam. What is it? Purushaha So I am experiencing now. This is called Vartamana Kaala. This is called present times. Because I am telling whatever we experience. What about the past? Yad Bhutam Whatever was in the past. So me only in other forms may be as a microbe, may be as an insect, may be as a bird, as a tree as an animal I only have experienced the whole universe. This is the most marvellous Guhya Padesha real teaching. The whole universe is nothing but the enjoyer enjoyed, enjoyer, experienced subject and object. The whole universe is nothing but subject and object. So whatever if there is something in the world and because without seed a plant cannot come and without a plant a seed cannot come. So which is first? that is a silly question is Anadi, beginningless. Otherwise we fall into the trap of infinite regress. That is we can never come to the conclusion. That's why it is called Na Adihi Anadihi, beginningless and is it endless? Yes and no. What do you mean by yes and no? Give a clear answer. Don't contradict yourself. You ask if a person has realized that I am Brahman for him this Samsara will come to an end. But for the person who is not realized it will be going on and on. For the realized soul that is the end. For the non-realized it is not the end. So Anadi will be Ananta and Ananta will be Anadi. Why this Anadi and Ananta? Because Brahman is Anadi Brahman is also Anantam. That is how we have to relate it. This universe is nothing but Brahman only.'''

So, Srishti comes from Him. Srishti remains in Him, and Srishti goes back, or the separation, or what is called manifestation, becomes unmanifest. The unmanifest becomes manifest. This is the idea He wants to convey, and the same idea He wants to reinforce in this second mantra.

'Purusha Evedam Sarvam Yad Bhutam Yacca Bhavyam, uta-amrtatasyesano yad annena ati rohati.'

Again, all that exists before and what is to come in the future is that Divine Lord, the Lord of that Supreme Reality, who doesn't know what is called death and who has transcended this inert world. Very interesting explanation.

'Purushaha Idam Sarvam'

So, what? 'Idam Sarvam Isha Vasyam Idagum Sarvam.' By the way, sometimes I say 'Idagum'—that 'Gum' is only for chanting purposes. Don't keep doing it. 'Idam'—but I put one 'Gakara' without any 'over.' That is called 'Gum.' That is only for chanting time. Other times, it's 'Idam.'

'Purushayeva Idam Sarvam'

'Idam' means 'this.' This means whatever we experience. Everything that 'Sarvam,' whatever we experience, can be called 'Idam.' Whatever is experienceable is called 'Idam.' What is it? 'Purushaha.' So, I am experiencing now. This is called 'Vartamana Kaala.' This is called present times because I am talking about whatever we experience. What about the past? 'Yad Bhutam'—whatever was in the past. So, me only in other forms—maybe as a microbe, maybe as an insect, maybe as a bird, as a tree, or as an animal—I only have experienced the whole universe. This is the most marvelous 'Guhya Padesha' (real teaching). The whole universe is nothing but the enjoyer, the enjoyed, the experienced subject, and the object. The whole universe is nothing but subject and object. So, if there is something in the world, and because without a seed a plant cannot come and without a plant, a seed cannot come, which is first? That is a silly question. It is 'Anadi,' beginningless. Otherwise, we fall into the trap of infinite regress. That is, we can never come to a conclusion. That's why it is called 'Na Adihi Anadihi,' beginningless. And is it endless? Yes and no.

What do you mean by yes and no? Give a clear answer. Don't contradict yourself. You ask if a person has realized that 'I am Brahman.' For him, this Samsara will come to an end. But for the person who has not realized it, it will go on and on. For the realized soul, that is the end. For the non-realized, it is not the end. So 'Anadi' will be 'Ananta,' and 'Ananta' will be 'Anadi.' Why this 'Anadi' and 'Ananta?' Because Brahman is 'Anadi.' Brahman is also 'Anantam.' That is how we have to relate it. This universe is nothing but Brahman only."

'''That is why as Brahman is Anadi and Ananta, this universe also cannot be anything other than Sadhi so Ananta cannot be. Anadi, Ananta will be there. Purusha eva idam sarvam Yad Bhutam, whatever is in the past. And what is the world? Repetition of the same thing. Have you noticed? Your whole life, my whole life, our whole life is nothing but repetition of the same thing. How many billions of children are born? How many children grow up and die? And how many children they live for some time and ultimately die? This birth and death in an endless circle is going on and on will be going on and on. So, if we can accept the past and we are accepting the present, we also have to accept the future. Exactly it is the same nature. So, don't go on becoming curious. Maybe after a billion years, then artificial intelligence becomes so powerful that all my talks, I will create an avatar and that avatar will be delivering talks. And what will be your answer? We will also create an avatar and the audience also, we will be employing that avatar. You go and listen and you tell us what is the thing. Yes, not one avatar but so many avatars are there. This avatar theory is very popular in Hinduism. That is why, how many times God will do avataram? Whenever he feels hungry, he will come here. So, again and again. Whenever there is a need, we go in search of food. So, God also is in our form only that we need. He will come in the form of the food. He will come in the form of what you call five requirements. We require food, we require water, we require heat, we require oxygen and we require sufficient space to move, to build our house, to absorb something. Supposing my brain has no space. Even if I read, nothing will go inside. So, how to increase the space? There is a secret. What is that secret? Whatever you know, don't hold it. Give it back to others. Distribute it. When you distribute it, plenty of space is created. So, you can take in new ideas. This is the beautiful idea we have to keep and this is what God is doing. Whatever was, whatever is, whatever is going to be, that is nothing but Purusha. And same thing is repeated again and again. So, that is why the Rig Veda says Brahma. Brahma, not Brahma. Brahma, Saguna Brahma. Yatha Purvam Akalpayat. He is creating, he had created an AI mould. And once he created AI mould. How did he create? Through Tapasya. And Bhagavan Vishnu revealed to him you make this mould. Ah! Now I can be absolutely very very very relaxing. How? I ask this AI, you do all this donkey's work, I will be taking rest. And especially you know, sitting in the lotus, the most wonderful experience anybody can have. This lotus is a marvellous thing. So, whatever is there, whatever was there, whatever will be there, what is the point?'''

That is why, as Brahman is Anadi (beginningless) and Ananta (endless), this universe also cannot be anything other than Sadi, so Ananta cannot be. Anadi and Ananta will be there. Purusha eva idam sarvam yad bhutam—whatever is in the past. And what is the world? Repetition of the same thing. Have you noticed? Your whole life, my whole life, our whole life is nothing but repetition of the same thing. How many billions of children are born? How many children grow up and die? And how many children live for some time and ultimately die? This birth and death in an endless circle goes on and on and will continue to go on and on. So, if we can accept the past and we are accepting the present, we also have to accept the future. Exactly the same nature. So, don't go on becoming curious.

Maybe after a billion years, artificial intelligence becomes so powerful that all my talks, I will create an avatar, and that avatar will be delivering talks. And what will be your answer? We will also create an avatar, and the audience will also employ that avatar. You go and listen and tell us what is said. Yes, not one avatar but many avatars are there. This avatar theory is very popular in Hinduism. That is why, how many times will God do avataram? Whenever He feels hungry, He will come here, again and again. Whenever there is a need, we go in search of food. So, God also, in our form, will come in the form of food. He will come in the form of the five necessities: we require food, water, heat, oxygen, and sufficient space to move, build our house, and absorb something. If my brain has no space, even if I read, nothing will go inside.

So, how to increase the space? There is a secret. What is that secret? Whatever you know, don't hold it. Give it back to others. Distribute it. When you distribute it, plenty of space is created, so you can take in new ideas. This is the beautiful idea we have to keep, and this is what God is doing. Whatever was, whatever is, whatever is going to be, that is nothing but Purusha. And the same thing is repeated again and again. So, that is why the Rig Veda says Brahma. Brahma, not Brahma. Brahma, Saguna Brahma. Yatha Purvam Akalpayat. He is creating; He had created an AI mould. And once He created the AI mould, how did He create it? Through Tapasya. And Bhagavan Vishnu revealed to Him, 'You make this mould.' Ah! Now I can be absolutely very, very, very relaxed. How? I ask this AI, 'You do all this donkey's work; I will take rest.' And especially, you know, sitting in the lotus, the most wonderful experience anybody can have. This lotus is a marvelous thing. So, whatever is there, whatever was there, whatever will be there—what is the point?"

'''Everything is God. If everything is God, everything will be godly. If everything is godly, nothing new will come. The same thing is repeated again and again. You have eaten food, so people don't understand. No, no, no. My mother used to feed me with only boiled rice, boiled lentils, a slight bit of salt, etc. And had I known that this first class Andhra Avakaya will enhance the taste, I would have cried and cried until she supplied me. But she has been doing that, slowly training you, slowly getting you accustomed to that, so that you can enjoy it. You also deserve to be ready Adhikari for that. An Adhikari, even once one mother will not give. For example, if you are Sikh, she will not give you Avakaya. So, these are the things beautifully said, everything is God. God is the universe, the universe is God. This is the meaning. Purusha eva idam sarvam, yad bhutam echa bhavyam. He is the present, whatever is past, whatever is future, is nothing but Him. Uta amrutasya ishanaha. Uta means moreover, He, that Purusha, ishanaha, the Lord of Amruta, that means He is Amrutaswaroopa. That is the meaning of Ishana. Not like, what is the understanding? There is a rich man, he has riches. Man is separate, riches are separate. So, he can lose the riches. No, not like that. There is a person, who is highly knowledgeable, that the man is knowledge, knowledge is the man. There is no question of doing anything at all. Separating them, nobody can separate them. So, this is an example to say, that He is the Lord of Immortality. That means, if you, if we pray, if we surrender, He is going to make us also Amrutatvam. So, In this world, we see this world. What is this world? It is a changing world. It is an experienced world. It is an objective world. But, how do we know it is an objective world? Because there is a subject. Without subject, there cannot be any object. But, the truth is, without the object, we will lose our subject-ship also. So, He is both the subject as well as the object. So, it is telling, He is both beyond form and formlessness also. It is Sri Ramakrishna's teaching. This idea, is repeated here in these different words. So, both God is Saguna and Nirguna. Don't think the world alone. God is alone the world. But, He is beyond the world and He is infinity and what we experience is only a small bit of it. That is to say, the whole universe is not even one billionth billionth billionth billionth billionth billionth billionth. There is billion times if you tell, whatever is there, perhaps that is the world. That is whatever is changing is Purusha. Whatever is non-changing is Purusha. Whomever is experiencing is Purusha. Whomever is not experiencing is also Purusha. Subject is Purusha, object is Purusha and He is both subject and object. That is the idea wanted to convey in this Anna Mantra. Anna means this world. May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna.'''

Everything is God. If everything is God, everything will be godly. If everything is godly, nothing new will come. The same thing is repeated again and again. You have eaten food, so people don't understand. 'No, no, no. My mother used to feed me only boiled rice, boiled lentils, a slight bit of salt, etc. Had I known that this first-class Andhra Avakaya would enhance the taste, I would have cried and cried until she supplied me.' But she has been doing that, slowly training you, slowly getting you accustomed to it, so that you can enjoy it. You also deserve to be ready, Adhikari, for that. An Adhikari, even once, one mother will not give. For example, if you are Sikh, she will not give you Avakaya. So, these things are beautifully said: everything is God. God is the universe, the universe is God. This is the meaning.

'Purusha eva idam sarvam, yad bhutam echa bhavyam.' He is the present; whatever is past, whatever is future, is nothing but Him. 'Uta amrutasya ishanaha.' Uta means moreover, He, that Purusha, ishanaha, the Lord of Amruta, meaning He is Amrutaswaroopa. That is the meaning of Ishana. Not like the understanding that there is a rich man who has riches, where the man is separate, and the riches are separate, so he can lose the riches. No, not like that. There is a person who is highly knowledgeable; the man is knowledge, and knowledge is the man. There is no question of doing anything at all. Separating them—nobody can separate them. So, this is an example to say that He is the Lord of Immortality. That means if we pray, if we surrender, He is going to make us also Amrutatvam.

In this world, we see this world. What is this world? It is a changing world. It is an experienced world. It is an objective world. But how do we know it is an objective world? Because there is a subject. Without a subject, there cannot be any object. But the truth is, without the object, we will lose our subject-ship also. So, He is both the subject as well as the object. It is saying He is both beyond form and formlessness. This is Sri Ramakrishna's teaching. This idea is repeated here in different words. So, God is both Saguna and Nirguna. Don't think the world alone is God. God is the world, but He is beyond the world, and He is infinity, and what we experience is only a small bit of it. That is to say, the whole universe is not even one billionth, billionth, billionth, billionth, billionth, billionth, billionth. There are billions of times you can tell; whatever is there, perhaps that is the world. Whatever is changing is Purusha. Whatever is non-changing is Purusha. Whoever is experiencing is Purusha. Whoever is not experiencing is also Purusha. The subject is Purusha, the object is Purusha, and He is both subject and object. That is the idea conveyed in this Anna Mantra. Anna means this world.

May Ramakrishna, Holy Mother, and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna."
[[Category:Purusha Suktam]]

Purusha Suktam Lecture 03 on 08-June-2023

2024-07-02T21:16:57Z

2023niru: /* Full Transcript () */

== Full Transcript '''(editing currently niru)''' ==
'''We are studying the Purusha Suktam. So far we have completed two classes. What does this Purusha Suktam for that matter? Any Suktam wants us to understand. First, stop looking outward. Second, start looking inward. Third, purify the intellect. How? Through prayer or through the recitation of Medha Suktam. Four, change the looking glass. Five, see divine inside. Six, see divine outside everywhere. Sarvam Kalvidam Brahma If we understand, keep in mind this one Mahavakya, we get the essence of all the Suktas, all the Upanishads, all the Shrutis, Smritis, everything in this world. That's what Ramakrishna used to say, God realization is the only goal of life. Sometimes Ramakrishna used this beautiful word to develop intense love for God is the only goal of life. What is he telling? Love, true love is to be one with God. Why? As we have studied, Yajnavalkya teaches this great truth. Nobody loves anybody else. Everyone loves their own self. But when we start loving God, then there is no everybody. Everything is God. I am also God. God is me. There is no difference at all. That is why Ashtavakra says, ''Tasmai Mahiam Namo Namaha'' Salutations again and again and again to me. This is the essence. So the Purusha Sukta first of all begins with the praise or the Vibhuti of God. We have seen in the 10th chapter of the Bhagavad Gita. It is called Vibhuti Yoga. Arjuna specifically requests, Krishna, I am a beginner. So I don't have the capacity to meditate upon you as you are. But I want to progress. For that purpose, you tell me, how can I recognize you, especially in this world? Then the whole 10th chapter is, though among the seasons I am the spring season, among the mountains I am, Sthavaranam Himalaya, among all the Yajnas, ''Yajnanam Japa Yajnu Asmi.'' Very interesting manifestations. ''Dyutam Chalayatam Asmi.'' Among the deceiving practices, I am Dyuta. That is what Yudhishthira and others have done. So why? Because that takes one to God. So every one of us is playing this Dyuta only, gambling only. What is gambling? Not knowing for certain, having faith, hoping for, so giving whatever we have, expecting we get much more, is the essence of gambling. You go to Las Vegas and gamble. What is it? If I pay one dollar, perhaps I may end up as a millionaire or as a billionaire. So do some people get? Yes, definitely some people do get. There is no doubt about it'''.

We are studying the Purusha Suktam. So far, we have completed two classes. What does this Purusha Suktam, or any Suktam, want us to understand?

First, stop looking outward. Second, start looking inward. Third, purify the intellect. How? Through prayer or the recitation of Medha Suktam. Fourth, change the looking glass. Fifth, see the divine inside. Sixth, see the divine outside everywhere.

Sarvam Kalvidam Brahma: if we understand and keep in mind this one Mahavakya, we get the essence of all the Suktas, all the Upanishads, all the Shrutis, Smritis, everything in this world. That's what Ramakrishna used to say: God-realization is the only goal of life. Sometimes Ramakrishna used this beautiful phrase: to develop intense love for God is the only goal of life. What is he telling us? True love is to be one with God. Why? As we have studied, Yajnavalkya teaches this great truth: nobody loves anybody else; everyone loves their own self. But when we start loving God, then there is no everybody. Everything is God. I am also God. God is me. There is no difference at all.

That is why Ashtavakra says, "Tasmai Mahiam Namo Namaha": salutations again and again and again to me. This is the essence. The Purusha Sukta begins with the praise or the Vibhuti of God. We have seen this in the 10th chapter of the Bhagavad Gita. It is called Vibhuti Yoga. Arjuna specifically requests, "Krishna, I am a beginner, so I don't have the capacity to meditate upon you as you are. But I want to progress. For that purpose, tell me how I can recognize you, especially in this world." Then, the whole 10th chapter explains: among the seasons, I am the spring season; among the mountains, I am Sthavaranam Himalaya; among all the Yajnas, Yajnanam Japa Yajnu Asmi. Very interesting manifestations. Dyutam Chalayatam Asmi: among the deceiving practices, I am Dyuta. That is what Yudhishthira and others have done.

Why? Because that takes one to God. So every one of us is playing this Dyuta, gambling. What is gambling? Not knowing for certain, having faith, hoping for, so giving whatever we have, expecting we get much more, is the essence of gambling. You go to Las Vegas and gamble. What is it? If I pay one dollar, perhaps I may end up as a millionaire or a billionaire. Do some people get this? Yes, definitely some people do. There is no doubt about it.

'''So spiritual life is in a way of speaking. Remember, don't object. Why are you comparing spiritual life to a gamble? Gamble because God is highly unreliable. One moment He will show you so much love, you are overwhelmed. And then next moment He will make you underwhelmed. So He is playing, this is His Leela. But ultimately He will take, this is called the blind man's bluff. Blind man's bluff is a game. That is the game the Lord is playing with each one of us. The whole universe is a big drama. ''Hoi to jai ho para anke, para anke putra hoye''. Beautiful song. This comes from Dhananjay Bhattacharya, a marvelous singer in Bengal. He sang this song,' ''Ae prapancha maya mohe''<nowiki/>'. This whole world is full of Maya. What does it mean? It means it is neither real nor unreal. But it is there so we can participate in it. God wants us to participate in His Leela. Why does He want? Because He is the first come first served person. So this whole thing is Leela. What does a Jeevan Mukta see? The whole thing is a play. That's why Swami Vivekananda met a sadhu, who was a Jeevan Mukta, who was being pelted by stones by small boys. He was not trying to defend himself. So blood was flowing. Then Swamiji could not stand it. He drove away the urchins. And that was Swamiji's Leela. Once some missionary people were criticizing and downgrading Hinduism. Swamiji politely asked them to stop. They did not stop. They thought this fellow is an Indian. What can he do? But unfortunately that missionary white man was a crony fellow. Swamiji caught hold of his throat and said, One word more, I will throw you in the ocean. After that they never came out onto the deck in the ship. But this sadhu, he was participating in a different way. And Swamiji was washing his blood off. And he was telling, When Swamiji asked, Why did you not protect yourself? Then he said, Thus prays Father. Father means God. I am participating. Who is pelting me? Me. And who is being pelted? Me. And who is me? Brahman. Everything is Brahman. Of course, this is the peak of realization. But we have to go. How do we go? Find out. First of all, Matru Devo Bhava Those people whom we love very much. Then next comes only Father. Pitru Devo Bhava Then comes Acharya Who gave us all that we are today. He is called Acharya. But the same Acharya later on becomes Guru for us. So Guru Brahma, Guru Vishnu. This is the third progress. Third step. Three steps. But the last step is to see God everywhere. That is called Atidhi Devo Bhava. Means whatever experience we have, Let us see it as a divine sport. Divine Mother is sporting. I told you also a story that there is a beautiful bhajan. It is called Shyama Sangeetu. Beautiful bhajans composed on the Divine Mother. And it starts like this. Panka Jabane Ratra Dine E Ranga Kore Cho Shiva O Mother Shiva, Shivani What a beautiful sport you are conducting day and night. What is it? There is a forest of lotuses. And you are jumping from one lotus to the other lotus. Again back to the lotus. Again to another lotus. What is that lotus? Every Chakra is a lotus. That is why we call that. So Muladhara Sahasrara Padma Anahata Chakra Padma Ajna Chakra Padma Muladhara Padma Etc. etc. So everywhere it is compared to a hanging lotus. We have seen it in the Narayana Suktam. So it is just below the Adam's apple. Neelatho Yadamadhyastha Vidyullekheva Bhaswara So we have to think about God.'''

Spiritual life, in a way of speaking, is like a gamble. Remember, don't object. Why compare spiritual life to a gamble? Because God is highly unpredictable. One moment, He will show you so much love that you are overwhelmed. The next moment, He will make you feel underwhelmed. This is His Leela, His divine play. Ultimately, He will guide you, akin to a game of blind man's bluff. The Lord is playing this game with each one of us. The whole universe is a grand drama.

A beautiful song by Dhananjay Bhattacharya, a marvelous singer from Bengal, illustrates this: "Ae prapancha maya mohe." This whole world is full of Maya, meaning it is neither real nor unreal. It exists so that we can participate in it. God wants us to partake in His Leela because He is the first come, first served person. The entire universe is His play.

What does a Jeevan Mukta (a liberated soul) see? The whole thing is a play. Swami Vivekananda once met a sadhu who was a Jeevan Mukta. This sadhu was being pelted with stones by small boys but did not defend himself. Blood was flowing, and Swamiji could not stand it. He drove away the boys, which was Swamiji's way of participating in the play.

Once, some missionaries were criticizing and downgrading Hinduism. Swamiji politely asked them to stop, but they ignored him. They underestimated him because he was Indian. Swamiji then caught hold of one man's throat and said, "One word more, and I will throw you into the ocean." After that, they stayed away.

But the sadhu participated differently. When Swamiji was washing his blood, he asked the sadhu why he did not protect himself. The sadhu replied, "Thus prays Father," meaning God. He saw himself as both the one pelting the stones and the one being pelted. To him, everything was Brahman.

This is the peak of realization, but how do we reach it? First, through Matru Devo Bhava, seeing the divine in those we love dearly. Next is Pitru Devo Bhava, honoring our fathers. Then comes Acharya Devo Bhava, respecting our teachers. Finally, the Guru becomes our spiritual guide: Guru Brahma, Guru Vishnu.

The ultimate step is to see God everywhere: Atithi Devo Bhava. Whatever experience we have, let us see it as a divine sport. The Divine Mother is sporting. A beautiful bhajan, "Shyama Sangeetu," illustrates this: "Panka Jabane Ratra Dine E Ranga Kore Cho Shiva O Mother Shiva, Shivani." It describes the Divine Mother jumping from one lotus to another, representing the chakras in our body: Muladhara, Sahasrara, Anahata, Ajna, etc. Each chakra is compared to a lotus.

In the Narayana Suktam, it is said: "Neelatho Yadamadhyastha Vidyullekheva Bhaswara." We should constantly think about God.

'''Sri Ramakrishna clearly described it. Now that is what this Narayana Suktam started. That is where the Purusha Suktam also started. And the Purusha Suktam is nothing but from the Rig Veda. And in many parts of the Vedas it comes. Practically in every Veda it comes. The bottom line is everything is Brahman. God is dreaming. But instead of calling it dreaming, they call it Yagna. So what is his Yagna? That he sacrificed himself. What did he become? He became this universe. He became you. He became me. He became Jeeva and Jagat. The living as well as the non-living. The moving as well as the non-moving. And what for? We don't know. This is an eternal play that is going on. That is why the Veda says, especially Mundaka Upanishad. यथो ननावेहि श्रिजते रिण्नतेच तथा प्रतिभ्यां ओषदयह संभवन्ति यथा सतः पुरुषात् केशलोमानि तथा अक्षरात् संभवति इह विश्वम् इह, this Vishwam, अक्षरात् संभवति, that अक्षर पुरुष, प्रम्म , that पुरुषोत्तम, which is so graphically, beautifully, poetically described in the 15th chapter of the Bhagavad Gita. पुरुषोत्तम योगा, that like a spider, spontaneously produces, what is this example for? Spider brings out the threads of all its net from itself. That is, this whole universe is the उपाधान कारण, or from God as the material cause. God as the material cause and the example is, why does a spider do that? Because that is its nature, very nature. So that is the intelligent cause, that is the instrumental cause, that is the material cause and it is the cause, it is the effect. So everything is that divine. If we can understand it and meditate upon it, we will be progressing slowly in life. How to progress? Pray to the divine, let me unfold the divinity within me. So this is the way we have to unfold. So God has unfolded like this world without changing himself. Before I go further, I just now mentioned, God is both the निमित्त, intelligent and उपाधान, material, both combined causes. अभिन्न निमित्त उपाधान कारण Why? Because in this world, we see two separate causes. A pot, for example, is made by a potter. The potter is different, the potter's wheel is different and the pot is different. But the pot is never different from its material cause, which is the clay. So everything that comes out of the clay is nothing but the clay. Only a particular shape, particular name, particular purpose, utility. That is the only thing. This whole world is like that.'''

Sri Ramakrishna clearly described this concept. The Narayana Suktam and the Purusha Suktam both originate from this understanding. The Purusha Suktam, which comes from the Rig Veda and appears in many parts of the Vedas, conveys a profound message: everything is Brahman. God is dreaming, but instead of calling it dreaming, they call it Yagna.

In this Yagna, God sacrificed Himself and became the universe. He became you, me, the living and the non-living, the moving and the non-moving. Why? We don't know. This eternal play is ongoing. This is why the Veda, especially the Mundaka Upanishad, says:

"यथो ननावेहि श्रिजते रिण्नतेच तथा प्रतिभ्यां ओषदयह संभवन्ति यथा सतः पुरुषात् केशलोमानि तथा अक्षरात् संभवति इह विश्वम्"

This Vishwam (universe) comes from that Akshara Purusha (Brahman). The Purushottama Yoga, described beautifully in the 15th chapter of the Bhagavad Gita, says that like a spider spontaneously produces its web, the universe comes from God, who is the material cause.

The spider brings out the threads of its web from itself, symbolizing that the universe is the Upadana Karana (material cause) and the Nimitta Karana (intelligent cause) of God. God is both the cause and the effect. Everything is divine. If we understand this and meditate upon it, we will progress slowly in life.

How do we progress? By praying to the divine to unfold the divinity within us. God has unfolded as this world without changing Himself. God is both the Nimitta (intelligent) and Upadana (material) cause combined, called Abhinna Nimitta Upadana Karana.

In this world, we see two separate causes. For example, a pot is made by a potter. The potter, the potter's wheel, and the pot are all different. However, the pot is never different from its material cause, which is the clay. Everything that comes out of the clay is nothing but clay with a particular shape, name, and purpose. The whole world is like that.

'''Who is the creator? God. Who is the created? God. And what is this creation? It is a divine sport. मया ध्यक्षेन प्रकृति सुयते सचराचरम् एतनानेन कौन्तेय जगत् पिपरिवर्तते The whole samsara chakra is moving. And who is the mover? Me and nobody else. Who is moved? Me only. And why do you want to move? My will. What are you going to do about it? So we do not exist at all. So this अभिन्न निमित्त उपाधान कारण and that means what? That means whatever we say is nothing but God. And again I am summarizing it. The कारिय, the effect cannot be separate from the कारण at all. And in our last class we have seen beautifully, what did we say? This beautiful prayer. Just now also I have chanted that with accents. What is it? We want to pray and let the whole life of everybody but especially mine be turned into एग्न. गातों एग्नाय. So may God bless me so that I can turn my life into एग्न. What is एग्न? I offer myself to God. When something is put in the fire, supposing you put something, a piece of paper, a piece of wood, firewood into the fire or ghee, what happens? Instantaneously it will turn into fire. So when I turn my life into a sacrifice, एग्न, this word sacrifice is not a good word in English language. Why is it not good? Because it tells us that I am sacrificing something which belongs to me. That is a completely wrong concept. What is the truth? The real truth is I am only giving back what I have borrowed. That is called एग्न. And when I completely offer myself because I came from God, I am able to live because of God as the sustainer and finally I go back into God only. There is nothing called me. This understanding will come when I deliberately convert every action, three types of actions, thought, speech and physical action. If I can convert, it is for you, it is you, everything. And what does such a person gain? He will attain Samadhi through Brahma Karma. Every action done as an offering to Brahman becomes Brahma Karma, God's Karma, Nishkama Karma. Then that brings Samadhi. What is Samadhi? To know that I am Brahman. That is called सम अधि. So गातो इग्न पतये, let me pray for the welfare of everybody. दैवे स्वस्तेर अस्तुनह, may God bestow His grace. Let everything be favorable to each one of us so that all of us can progress towards God because everybody is God. स्वस्तेर मानुषे प्या, for all the human beings, let there be स्वस्ती means what? Let them attain peace. How can they attain peace? By realizing that they belong to God. They are in God and they will go back to God. And not only that, every living creature is sustained by food. That food is called here भेशजं, उद्धं जिगात, let there be plenty of food. The literal meaning is let every plant grow completely, fully, unobstructed. That is the meaning. But that can happen only by God's grace in the form of the grace of अधिष्टातलु देवतास्. So let there be rains in season. Let there be no rains out of season. Let there be rains exactly, not more, not less. And let there be rain only whatever is completely necessary. Any deviation will be damning us. शन्नो अस्तो वेपदे, so let good accrue to every two-legged creatures. Similarly, चतुष्पदे, to all the four-legged creatures. Whatever is not mentioned, we have to put them under this category. So, ओम् शान्तिः शान्तिः शान्तिः. So that we can understand this उरुष सुप्तम् or any सुप्तम् or any scripture only by God's grace. And as I mentioned this is the essence. To know that each soul is potentially divine and to make that the goal of life. And God has shown us the pathways by which we can slowly move towards nearer to God and finally realize our identity with God. So the उरुष सुप्तम् begins with the enumeration of the विभूति's of God. What does it mean? There is nothing different from Him. And so this उरुष सुप्तम् says that this definite knowledge that there is nothing other than God. Everything is God and nothing can exist without God. That is if we have that knowledge then everything will be absolutely wonderful. So I mentioned just now God has become this world and this world should realize that I am not different from God and it will.'''

Who is the creator? God. Who is the created? God. What is this creation? It is a divine sport. "मया ध्यक्षेन प्रकृति: सुयते सचराचरम् एतनानेन कौन्तेय जगत् पिपरिवर्तते" — The whole samsara chakra is moving. And who is the mover? Me and nobody else. Who is moved? Me only. Why do you want to move? My will. What are you going to do about it? So, in reality, we do not exist independently at all.

This concept of "अभिन्न निमित्त उपाधान कारण" means that whatever we see is nothing but God. The effect (कार्य) cannot be separate from the cause (कारण). In our last class, we discussed a beautiful prayer: "गातों इग्नाय." We pray for our lives to be turned into a Yagna (sacrifice).

What is Yagna? It means offering oneself to God. When something is put into the fire, like a piece of paper or ghee, it instantaneously turns into fire. Similarly, when I turn my life into a sacrifice, Yagna, I am offering myself to God. The word "sacrifice" in English implies giving up something that belongs to me, but in truth, I am only giving back what I have borrowed from God.

When I completely offer myself, I acknowledge that I came from God, live because of God, and finally return to God. There is no "me." This understanding comes when I deliberately convert every action—thought, speech, and physical action—into an offering to God.

Such a person will attain Samadhi through Brahma Karma. Every action done as an offering to Brahman becomes Brahma Karma, or God's Karma, which is Nishkama Karma (selfless action). This brings Samadhi, the realization that "I am Brahman" (सम अधि).

"गातो इग्न पतये" — Let me pray for the welfare of everybody. "दैवे स्वस्तेर अस्तुनह" — May God bestow His grace. Let everything be favorable to each of us so that we can all progress towards God, as everyone is God. "स्वस्तेर मानुषे प्या" — For all human beings, let there be peace (स्वस्ती). How can they attain peace? By realizing they belong to God, are in God, and will return to God.

Every living creature is sustained by food, which is referred to here as "भेशजं". "उद्धं जिगात" — Let there be plenty of food. The literal meaning is let every plant grow fully and unobstructed. This can only happen by God's grace through the grace of the Adhishtana Devatas (presiding deities).

Let there be rains in the season, not out of season, exactly as needed—no more, no less. Any deviation would be detrimental. "शन्नो अस्तो वेपदे" — Let good accrue to all two-legged creatures. Similarly, "चतुष्पदे" — to all four-legged creatures. Anything not mentioned is included in this prayer. "ओम् शान्तिः शान्तिः शान्तिः" — May there be peace, peace, peace.

We can understand the Purusha Suktam or any scripture only by God's grace. The essence of this teaching is to know that each soul is potentially divine and to make the realization of this divinity the goal of life. God has shown us pathways to move slowly towards Him and ultimately realize our identity with Him.

The Purusha Suktam begins with the enumeration of God's Vibhutis (divine manifestations). This means there is nothing different from Him. The Purusha Suktam conveys that everything is God and nothing can exist without God. With this knowledge, everything becomes wonderful. God has become this world, and this world should realize that it is not different from God. It will.

'''That is what Holy Mother says nobody will be left behind without food. The mother will give food even to the most inactive child. If the child doesn't come she will give a slap, destroy the toys and finally pull the child. A mother will always do that. So God is the material, intelligent, instrumental cause. Therefore nothing is different from God. The effect can never be different from God. If we have this in the background it is very easy to understand. ओम् सहस्रसीर्षा पुरुषः सहस्राक्षः सहस्रपात् सभूमिम् विष्वतः पृत्वा अत्यतिष्टति तशांगुलम् Om. Always we start with Om. Even if you are reading the gospel of Ramakrishna, the complete works of Swamiji or the teachings of Swami Brahmanandaji, it doesn't matter. You say Om. What does it do? It brings on peace of mind. It sharpens the intellect. And it also makes us understand what is the real purpose. सहस्रसीर्षा पुरुषः God is called here पुरुषः. It has nothing to do with male or female genders. पुरुषः means, two popular meanings we have seen. There are many meanings actually. But two meanings we have seen. पुरयति इति पुरयति विष्वम् इति पुरुषः He who pervades the whole universe is called पुरुषः. I mentioned a wonderful fact. Every single Sanskrit word has an etymological meaning. There is nothing left for guessing. If we know the root, we can understand it. So from that etymological point of view, पुरी सेते He who is indwelling in this पुरी, in this town, in this city, which is called the body-mind. Both are called towns only or cities only. That is why in the Bhagavad Gita, नवद्वारे पुरे देहि नैव कुल्वन्न कारय The God doesn't do anything. But in His presence, everything goes on. So two meanings. He who is pervading. That means just like clay pervades the pot. Gold pervades the ornament. Or He who is the अन्तर्यामि Who is पुरी सेते नवद्वारे पुरे देहि नैव कुल्वन्न कारय Neither He does nor He makes. Then how do things go on? By His mere presence. Just as in the presence of fire, everything gets heated. This is a point most of us lose. We cannot understand it. So you put a pot of water and put firewood. Light it up. The fire starts burning brightly. And slowly the water becomes warm, heated, boiling, etc. Now ask the fire, Why are you boiling the water? You know what would be the answer? Me, boiling water? What are you talking about? What does it mean? It means the fire, like us, deliberately doesn't do anything. Just like there is ice and whatever you put in your freezer, what happens? Becomes frozen. You ask, why did you freeze? Of course it will answer because you put it there. That is not the point. What is the point? Why am I freezing? No, the ice is not aware at all. It is doing any action. You ask the sun, why are you so hot? And he says, me, hot? What is hot? Because the sun will never know what is hot. Because if he comes to know what is hot, he will be the first person to run away from himself. No, in the presence of the sun, that is its nature. So in the presence of the sun, everything becomes lighted up. Everything becomes heated up. And that is the real cause of life as well as death. Everything. So, Purushaha, Sahasra Sirsha. Very easy because we have dealt with it in the Narayana Suktam and also in the Medha Suktam. So, Sahasra Sirsha. Sirsha means head. Thousand. Thousand doesn't mean counting 10, 100 are called thousand. Thousand means infinite. Infinite means wherever we see a head, it is God who is moving. Sahasraksha. Similarly, he is seeing with every eye. That means if there is any creature who has got eyes, it is God only who is seeing. Sahasrapada. Thousand feet. Whoever is moving, it is God only. Saha. What happens? Bhumim. Vishvataha. Prithva. So, he pervades the entire cosmos. Bhumi should not be taken as this earthly world. How much we are quarrelling with ourselves. This is borderland. You crossed my even space also. Some aroplane by mistake it goes. On the waters it goes little bit. You have entered into my part of the ocean. My part of the space. Oh my God! How many wars are taking place because of this.'''

That is what the Holy Mother says: nobody will be left behind without food. The mother will provide food even to the most inactive child. If the child doesn't come, she will give a slap, destroy the toys, and finally pull the child. A mother will always do that. So, God is the material, intelligent, and instrumental cause. Therefore, nothing is different from God. The effect can never be different from the cause. If we have this understanding in the background, it is very easy to comprehend.

"ओम् सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात् सभूमिम् विष्वतो वृत्वा अत्यतिष्ठद्दशांगुलम्"

Om. We always start with Om. Whether you are reading the gospel of Sri Ramakrishna, the complete works of Swami Vivekananda, or the teachings of Swami Brahmananda, it doesn't matter. You say Om. What does it do? It brings peace of mind, sharpens the intellect, and helps us understand the real purpose.

"Sahasrashirsha Purushaha" — God is called here "Purusha." It has nothing to do with male or female genders. Purusha means "he who pervades the whole universe." I mentioned a wonderful fact: every single Sanskrit word has an etymological meaning. If we know the root, we can understand it. From that etymological point of view, "Purusha" also means "he who is indwelling in this 'puri,'" or this body-mind complex.

In the Bhagavad Gita, it is said: "नवद्वारे पुरे देही नैव कुर्वन्न कारयन्" — The indweller in the city of nine gates (the body) does nothing nor causes anything to be done. How do things go on then? By His mere presence. Just as in the presence of fire, everything gets heated.

This point is often misunderstood. Imagine you put a pot of water over a fire. The fire burns brightly, and slowly the water becomes warm, then heated, and finally boils. Now, if you ask the fire, "Why are you boiling the water?" the fire would respond, "Me, boiling water? What are you talking about?" The fire, like us, does not deliberately do anything. It is simply its nature. Similarly, ice in a freezer freezes whatever is placed in it, without being aware of doing anything.

If you ask the sun why it is so hot, the sun would say, "Me, hot? What is hot?" The sun would not know what heat is because it is its nature. In the presence of the sun, everything becomes lit and heated. That is the real cause of life and death — everything.

Purusha: "Sahasrashirsha" — He has a thousand heads. This doesn't mean counting to a thousand but signifies infinity. Wherever there is a head, it is God who is there. "Sahasraksha" — He sees with every eye. Every creature with eyes sees through Him. "Sahasrapada" — He moves with a thousand feet. Whoever is moving, it is God who is moving.

"Saha Bhumim Vishvato Vritva" — He pervades the entire cosmos. Bhumi should not be taken merely as this earthly world.

Think about how much we quarrel over borders and territories. Even a mistaken entry by an airplane or a ship into another's territory can cause disputes. "You have entered my part of the ocean, my part of the space." This leads to numerous conflicts and wars.

In understanding that God is everything, the creator, the created, and the creation itself, we see that the divine pervades all. This realization can lead to peace and harmony, as we recognize the unity of all existence in the divine play.

'''What are we talking? You can say three worlds. Bhu, Bhuvaha and Swaha. You can also say. How many? Fourteen Lokas. So, the lower six Lokas and the upper seven Lokas. Ending with Satya Loka or Brahma Loka. That the whole cosmos. Even now the scientists are stunned. How many millions of galaxies are there? We are not talking about a particular planetary system. Billions of galaxies and each galaxy has got billions of stars. And every star has got its own constellations, planets, stars. And how many things are coming to birth and getting. So, when a big star dies. You know better than me. What is it called? Supernova. And what happens? It becomes so folds upon itself. Becoming smaller and smaller. That is called point of singularity. When it attains to that state. Then it becomes a big black hole. What is black? You take some binoculars or telescope and look at it. It appears what? Black. Black means what? You don't see anything. Emptiness. Anything that goes within millions of miles periphery. It is just like mother Kali swallowing. Rakta vijas rakta. It just swallows on one side. On the other side there is a white hole. That means that very thing is after death comes janma. Janma is followed by mrutyu. Mrutyu is followed by janma. What are we talking? The whole cosmos. If at all we are able to conceive. That Parabrahman is Vishwathaha vrittva. Pervading the whole thing. Manifesting as the whole thing. Manifesting both in three ways. Manifesting as the witness. Manifesting as the experiencer. Manifesting as the experienced. So in the three forms the Divine Lord is manifesting. So we may have that idea when we look at this universe. So He is the universe. Right? Absolutely right. And He is only this universe. Right? Absolutely wrong. That is what it wants to say. Atyatishtati dasha angulam. Ten inches. Somehow this ten inches seems to be very popular in this Vedic literature. We have got also in the Narayana Suktam. So Lampatya kosha sannibham Tasyante sushiragam sokshamam Tasmin sarvam pratishtitam So ten inches below the Adam's seaville. Ten inches above the Nabhi. There is hanging. That means God also hangs himself. That is the meaning. So hanging there is who? The beautiful lotus closed while it is waiting for its beloved. And the beloved will come through a royal path. That royal path is called Sushumna Nadi. And the devotee here represented as Kundalini. Each soul is potentially divine. That is the Kundalini. And for a long time he will be stuck only in the Muladhara and Swadhishtana and Manipura. What Sri Ramakrishna used to call Kama and Kanchana. But one day he must awaken. Then Uttishthata, Jagrata, Prapyavara, Nibodhata. So he becomes awakened. And then what is the way to go beyond these three chakras? Then he discovers a new way. That is called Sushumna Malka. Sushumna Pathena. Jivasivam Paramashivapade Yojayami Swaha So he slowly travels. Then he comes to the heart center. Anahata Chakra. And then he goes Vishuddha. Moves upward. Ajna. Finally ends in Sahasrara. And becomes united.'''

The cosmos, according to Vedic literature, is vast and multidimensional. It includes the three worlds (Bhu, Bhuvaha, and Swaha) and extends to the fourteen Lokas, encompassing the lower six Lokas and the upper seven Lokas, with the highest being Satya Loka or Brahma Loka. This description aligns with the modern scientific understanding of an ever-expanding universe with billions of galaxies, each containing billions of stars, planets, and constellations.

When a massive star dies, it undergoes a supernova, collapsing into itself to form a point of singularity, eventually becoming a black hole. A black hole's gravitational pull is so intense that not even light can escape it, rendering it invisible or "black." The concept of a black hole can be metaphorically compared to the Divine Mother Kali, who consumes everything in her path. On the other side of this cosmic cycle, there is a "white hole," representing rebirth and the cyclical nature of creation and destruction, akin to the concepts of birth (Janma) and death (Mrutyu) in Hindu philosophy.

The idea that Parabrahman (Supreme Reality) pervades the entire cosmos is expressed as "Vishwathaha Vrittva," meaning God manifests in three ways: as the witness, the experiencer, and the experienced. While God is the universe, He is also beyond it. This duality is encapsulated in the phrase "Atyatishtati Dasha Angulam," which can be found in the Narayana Suktam, signifying that God transcends the universe while also being immanent within it.

In the human body, spiritual awakening is described using the imagery of the Kundalini energy rising through the chakras. The Kundalini, symbolizing each soul's potential divinity, starts at the base of the spine (Muladhara Chakra) and ascends through the Swadhishtana and Manipura Chakras, often associated with earthly desires and attachments (Kama and Kanchana). The process of spiritual awakening is urged by the call "Uttishthata, Jagrata, Prapya Varan Nibodhata," meaning "Arise, awake, and stop not till the goal is reached."

The Kundalini then travels through the central channel (Sushumna Nadi), moving from the heart center (Anahata Chakra) to the throat (Vishuddha Chakra), and further up to the third eye (Ajna Chakra). The journey culminates at the crown of the head (Sahasrara Chakra), where the individual soul unites with the Supreme Consciousness, achieving ultimate realization and oneness with God.

This entire cosmic and spiritual journey highlights the interconnectedness of the macrocosm and the microcosm, where the external universe and the internal spiritual path are reflections of each other. Understanding this helps one realize that everything is inherently divine and that the ultimate goal is to awaken to this divinity within oneself.

'''These are all states of consciousnesses. Though closely affecting the particular parts of the body. Beginning the anus, the generative organ, the stomach, the heart, the throat, the forehead, and finally Sahasrara Chakra. Don't mistake. The chakras are located there. But their effects are seen in those particular parts of the body. That is important for us. So this Purusha, Atyatishthati, Dasaangulam. He is inside everything in this universe. He is also beyond the universe. So the whole universe is represented in three forms. Virat, Hiranyagarbha and Ishwara. The Samashti, the universal physical forms is called Virat. And all the minds together, called Sukshma Deha or subtle bodies, together is called Hiranyagarbha. And all the causal bodies together is called Ishwara. And why is Ishwara called Karana? Because it is the Saguna Brahma who is manifesting himself as Hiranyagarbha and as Virat. And individually also as Prajna, as Taijasa and also as Vishwa. Beautiful harmony. If we know only how to think in this united manner, this is called holistic view. Otherwise everything that book says like that, that system talks like that, that is not the thing at all. So here is what we call, the Purusha is Saguna Brahma as the manifestation of this entire universe, including the participator and the object of experience and the witness of both. But he is also another aspect that is called the Nirguna aspect. So Saguna Brahma, Nirguna Brahma, Sakara Brahma, Nirakara Brahma. And Sakara Brahma is variously called even as Ramakrishna says, my mother Kali, what I call Shakti. And by the way, incidentally, Kali is the best representation of Saguna Brahma. Look at her, you will see the entire universe is like that. And four hands representing, first hand representing Srishti called Abhaya, second hand on the right side representing called Varada, sustaining power and on the left side Layakarana. That is what we are talking here. Wherever we see anything, whether it is gross, subtle or Karana, then we have to say there is nothing but manifestation of Saguna Brahma. But Brahman is not only Saguna, He is also Nirguna. So we have to pray to God that Dhiyo Yonaha Prachodayat So here the Purusha is presented as the one who has all the bodies. Thousand legs, thousand hands, thousand heads. It doesn't mean thousand, it means infinite'''.

Indeed, the chakras are associated with specific parts of the body, but they represent different states of consciousness. Here’s a detailed overview of the concepts you mentioned:

=== Chakras and Consciousness ===

# '''Muladhara Chakra''' (Base of the spine): Root chakra associated with basic survival instincts and grounding.
# '''Swadhisthana Chakra''' (Genital area): Sacral chakra related to creativity and sexual energy.
# '''Manipura Chakra''' (Stomach area): Solar plexus chakra linked with personal power and self-esteem.
# '''Anahata Chakra''' (Heart area): Heart chakra associated with love and compassion.
# '''Vishuddha Chakra''' (Throat area): Throat chakra related to communication and expression.
# '''Ajna Chakra''' (Forehead area): Third eye chakra linked with intuition and insight.
# '''Sahasrara Chakra''' (Crown of the head): Crown chakra representing spiritual connection and enlightenment.

=== States of Consciousness ===
These chakras influence different states of consciousness, reflecting how physical, emotional, and spiritual energies interplay within us.

=== Purusha and the Universe ===
The concept of Purusha, as described in the Vedas, signifies the cosmic being who is both immanent and transcendent.

# '''Atyatishthati Dashaangulam''': This phrase signifies that Purusha pervades everything in the universe but also transcends it. The “ten inches” metaphor highlights the presence of the divine both within and beyond the physical realm.

=== Forms of the Universe ===
The universe is represented in three forms:

# '''Virat''': The universal physical form, representing the collective gross body.
# '''Hiranyagarbha''': The universal subtle body, encompassing all minds or subtle bodies.
# '''Ishwara''': The universal causal body, representing the totality of all causal bodies. Ishwara, or Saguna Brahman, manifests as both Hiranyagarbha and Virat.

=== Individual and Universal Harmony ===
Individually, this corresponds to:

# '''Prajna''': The individual causal body.
# '''Taijasa''': The individual subtle body.
# '''Vishwa''': The individual gross body.

Understanding these three aspects in harmony reflects a holistic view of existence, where individual and universal realities are interconnected.

=== Saguna and Nirguna Brahman ===

* '''Saguna Brahman''': God with attributes, represented by deities like Kali, who personifies the cosmic functions of creation (Srishti), preservation (Sthiti), and dissolution (Laya).
* '''Nirguna Brahman''': The formless, attribute-less aspect of the divine, beyond all physical manifestations.

=== Kali as Saguna Brahman ===
Kali embodies the dynamic aspects of Saguna Brahman:

* '''Abhaya''': Fearlessness, symbolizing protection.
* '''Varada''': Boon-giving, symbolizing sustenance.
* '''Laya''': Destruction, symbolizing dissolution.

=== Holistic View of Brahman ===
The holistic view integrates the Saguna (with attributes) and Nirguna (without attributes) aspects of Brahman, seeing the divine in all forms and states of existence. Recognizing that all manifestations, whether gross, subtle, or causal, are expressions of Saguna Brahman helps in understanding the unity of existence.

=== Prayer for Enlightenment ===

* '''Dhiyo Yonaha Prachodayat''': This phrase from the Gayatri Mantra is a prayer for divine illumination, asking for guidance to enlighten the intellect and consciousness.

=== Infinite Manifestations ===

* '''Sahasra Sirsha Purusha''': The thousand-headed Purusha symbolizes the infinite manifestations of the divine, emphasizing that all beings, actions, and experiences are part of this cosmic being.

By meditating on these principles and integrating them into our understanding, we can appreciate the profound unity of existence and the divine play (Leela) that encompasses all forms and states of consciousness.

'''We have been also studying Shweta Shwetra Upanishad and also here it is said when a person developed tremendous devotion to God, as much devotion as a person has to his own Guru, then the teachings of the Upanishads, the secret teachings of the Upanishads. What is the secret teaching? That Satyasya Satyam is the truth of the truth. Whatever we are experiencing is the truth. But this experienced truth has got another truth in the form of unmanifest Sat, Chit and Ananda. That is called Satyasya Satyam. Everything is Karya and Karya comes from Karana and when we understand the Karana, we also understand there is no difference between Karya and Karana. Both are one and the same. They are two different views. That means there is no Saguna or Nirguna. Everything is the same depending upon which point of view we are looking at. That's why Sri Ramakrishna says when I see Brahman inactive, when I see reality as inactive, I call the reality Brahman. But when I see the same reality as active, activity means Srishti Sthithilaya, then I call it Shakti. Beautiful harmony. Every word of the Sri Ramakrishna is only beautiful, simple, but the real explanation of these Upanishads. That is why in Kannada the Gospel is called Vachana Veda. Veda is in the form of simple sentences, prose. So the Siddha Shatra Upanishad says Yashya Deve Para Bhakti For whom? That there is devotion to God. Yatha Deve Tatha Guru As much Bhakti a person has got towards the God, Ishta Devata, so much Bhakti he should show to the Guru because Guru is only a manifestation of the Ishta Devata. Then we do not see any difference between Guru and God. Guru and Devata. Tasyai Te Kaditah Hi Arthaah The meanings, the Lakshya Artha, not the Vachya Artha. Intended meaning, not the superficial meaning of all the Shrutis, every scripture. Prakashante Mahatmanaha Prakashante Mahatmanaha Who is a Mahatma? He who understands the real importance of the scriptures. And who is the person who understands? He who considers God as Guru and Guru as God. He doesn't see any difference between them. For such a person, he understands the teachings of the, as they are supposed to understand. In other words, Aham Brahmasmi. So, here also we are saying, Vishvataha Chakshuhu Vishvataha Mukhaha Vishvataha Hastaha Vishvataha Adaha So, everything that we see, consisting of all the sense organs, it means etc. etc. etc. etc. This is Ityadina. So, excepting body and mind, see any body, you are seeing the mind also, because the person's activity, even the body is nothing but manifestation of the mind only. So, when we see the body, mind is nothing but Sat, Chit and Ananda. This is what he wants to say. Now, why are we elaborating so much? Because it is the same thing in different Upanishads, different ways, it is expressed'''.

Absolutely. The essence of the teachings of the Upanishads, particularly in the Shvetashvatara Upanishad, revolves around the unity of the individual soul (Jiva) and the supreme consciousness (Brahman). Let’s delve deeper into the points you mentioned.

=== Devotion and Understanding the Upanishads ===
The Shvetashvatara Upanishad emphasizes the importance of devotion to both God and Guru:

* '''Yasya deve para bhaktir yatha deve tatha gurau''': This means that one who has supreme devotion to God and the same devotion to their Guru will understand the true essence of the Upanishads.
* '''Tasyai te kathita hy arthah prakashante mahatmanah''': For such a great soul (Mahatma), the meanings of the scriptures become clear.

=== Satyasya Satyam ===

* '''Satyasya Satyam''': This refers to the truth of the truth. It signifies that while the experienced world is real (Sat), its deeper reality is the unmanifest Sat, Chit, and Ananda (Existence, Consciousness, and Bliss). The phenomenal world (Karya) arises from the ultimate cause (Karana), and understanding this leads to the realization that the two are not separate but different perspectives of the same reality.

=== Saguna and Nirguna ===

* '''Saguna Brahman''': Brahman with attributes, manifesting as the dynamic universe.
* '''Nirguna Brahman''': Brahman without attributes, the unchanging, inactive reality.
* Sri Ramakrishna beautifully explained this by stating that when he perceives reality as inactive, he calls it Brahman. When he sees it in action, he calls it Shakti. This harmony between the active and inactive aspects of the divine reflects the non-dual nature of reality.

=== Guru and God ===

* The relationship between Guru and God is paramount. The Guru is seen as a direct manifestation of the Ishta Devata (chosen deity). For a sincere disciple, there is no distinction between the two. This profound respect and devotion enable the disciple to grasp the deeper meanings of the scriptures.

=== The Cosmic Purusha ===

* '''Vishvataha Chakshuhu Vishvataha Mukhaha Vishvataha Hastaha Vishvataha Adaha''': This describes the cosmic Purusha with eyes, mouths, hands, and feet everywhere, symbolizing the omnipresence and omnipotence of the divine. Every sense organ and activity in the universe is a manifestation of this cosmic being.

=== Body, Mind, and Sat-Chit-Ananda ===

* The physical body and the mind are manifestations of the deeper reality of Sat (existence), Chit (consciousness), and Ananda (bliss). Recognizing this helps in understanding that the visible and the invisible, the tangible and the intangible, are all expressions of the same underlying reality.

=== Holistic View ===

* Different Upanishads present the same fundamental truth in various ways. Whether it’s the Chandogya Upanishad’s “Tat Tvam Asi” (That Thou Art) or the Mandukya Upanishad’s explanation of Om, the central teaching is the non-dual nature of reality: Aham Brahmasmi (I am Brahman).

By meditating on these teachings and incorporating them into our understanding, we realize the interconnectedness of all existence and the unity of the individual soul with the supreme consciousness. This realization brings peace, wisdom, and liberation.

'''When we come to the Gita, it is the most marvellous chapter, 13th chapter. Here is this, Sarvataha Panipadam Tatsarvatah Akshi Siromukham Sarvatah Shrutimat Loke Sarvam Avadhutya Tishtati This is even more elaborately expressed than even the Purusha Suktam. What does this 13th chapter say? Sarvatah Panipadam Whenever you say a hand or a leg, Sarvatah Akshi Siromukham Wherever we say an eye or a head, Sarvatah Shrutimat Wherever we say an ear, that means all the sense organs, Sarvam Avadhutya Tishtati It is God only who is manifesting in the form of the body, in the form of the mind, in the form of all the sense organs, in the form of the ability to see, to hear, to taste, to touch, and to smell etc. and enjoy there for himself. That is all only Purusha. So God or Brahman, His feet are everywhere, His hands are everywhere, His bodies are everywhere, His manifestation is everywhere. Why go on talking? The whole universe, three lokas and or 14 lokas, everything is nothing but Vishnu, only nothing but Vishnu. But lest we may think this universe alone contains everything, because everything in this universe is limited. Even Sun is limited. Not only that. How is it limited? Kaala Parichcheda, Desha Parichcheda, Vastu Parichcheda. Let me dwell upon this beautiful topic. So take the example of the Sun. Every galaxy has its own billions of Suns and every Sun has got its own specialized planetary system. Automatically it comes. So take one example. Our Sun. It was not there before. Then billions of years back, then it was born. Before that what was there? Another Sun was there. Before that what was there? Another Sun was there. So the Sun is born and it gives and it goes on growing and it goes on diminishing and one day it becomes what? A black hole. So everything is stars, everything a planet. Was there life on earth before? No. It was not even there. But they say, we don't know. From somewhere a small chunk because of the gravitational force separated itself. Maybe a meteor had struck a piece and that is how the scientists explain the moon. It is a little bit of the earth has been struck, separated and thrown into the millions of miles. That is what we call the moon. So this earth itself was not there. Then it came. Then it was in the form of water. Then it slowly became solidified. Then slowly became heated and slowly inorganic things have formed and then organic things, then insects, then plants, then birds, animals and everything is happening exactly the same, same Srishti Stithi Laya. Everything is happening all the time in billions and billions and billions of years. It is happening. It is all just like our dream, Bhagawan's dream. That is why Bhagawan is called Sri Ranganatha.'''

The 13th chapter of the Bhagavad Gita, often referred to as the "Kshetra-Kshetrajna Vibhaga Yoga," delves into the intricate relationship between the field (Kshetra) and the knower of the field (Kshetrajna). This chapter is a profound exploration of the nature of the Self and its connection to the universe.

=== Verses and Their Meaning ===
'''Sarvatah Panipadam Tat'''

* '''Sarvatah Akshi Siromukham''': This means that the Supreme Reality has hands and feet everywhere, eyes, heads, and mouths everywhere.
* '''Sarvatah Shrutimat Loke''': This refers to the Supreme having ears everywhere in the world.
* '''Sarvam Avritya Tishthati''': The Supreme pervades everything in existence.

These lines convey that the Divine Presence is omnipresent, manifesting through all forms and functions. The hands, feet, eyes, heads, mouths, and ears of all beings are essentially the hands, feet, eyes, heads, mouths, and ears of the Divine.

=== Detailed Explanation ===

# '''Omnipresence of the Divine''':
#* The Divine (Brahman) is present in all forms and in all functions. The hands and feet of all beings are essentially the hands and feet of the Divine. This signifies that every action performed by any being is ultimately an action of the Divine.
# '''Sense Organs as Divine Manifestations''':
#* Wherever there is sight, hearing, speech, or any sensory perception, it is the Divine functioning through those sense organs. This highlights the idea that the Divine is the ultimate enjoyer and experiencer of all sensations and actions in the universe.
# '''Universe as the Body of the Divine''':
#* The entire universe, with all its beings and their activities, is seen as the body of the Divine. This body is not just the physical manifestation but includes the mental and sensory experiences of all beings.
# '''Beyond the Universe''':
#* While the Divine pervades the entire universe, it also transcends it. This dual aspect is essential: the immanent aspect (where God is present in everything) and the transcendent aspect (where God is beyond everything).

=== Limitations of the Universe and the Divine ===
'''Kala Pariccheda (Limitations in Time)''':

* Even the Sun, with its grandeur and longevity, has a beginning and an end. It undergoes cycles of creation, sustenance, and dissolution (Srishti, Sthiti, Laya).

'''Desha Pariccheda (Limitations in Space)''':

* Everything in the universe, including the Sun, is limited by space. The universe is vast, with billions of galaxies, each containing billions of stars and planetary systems. Despite this vastness, each component is confined within a specific spatial boundary.

'''Vastu Pariccheda (Limitations in Object)''':

* Every object in the universe, no matter how massive or powerful, is limited in its form and function. For example, the Sun eventually diminishes and can become a black hole, undergoing transformation and ultimately ceasing to exist in its original form.

=== The Dream Analogy ===
'''Bhagavan's Dream''':

* The entire process of creation, sustenance, and dissolution can be compared to a dream of the Divine (Bhagavan). Just as dreams are transient and change from moment to moment, the universe undergoes constant transformation. This analogy emphasizes the transient nature of the physical universe and highlights the eternal, unchanging nature of the Divine.

=== Sri Ranganatha: The Cosmic Sleeper ===
'''Sri Ranganatha''':

* This epithet of the Divine symbolizes the idea that the universe is a manifestation within the cosmic dream of the Divine. The Divine, while resting, dreams the universe into existence, sustaining it and eventually dissolving it back into Himself. This reinforces the notion that the physical universe, with all its diversity and activity, is ultimately an expression of the Divine’s will and consciousness.

=== Conclusion ===
The teachings of the 13th chapter of the Bhagavad Gita, along with the profound insights from the Shvetashvatara Upanishad and other scriptures, illuminate the unity of the individual soul with the supreme consciousness. By recognizing the omnipresence of the Divine in every aspect of the universe, we can transcend the limitations of time, space, and object, and realize the eternal, unchanging reality that underlies all existence. This realization leads to the ultimate truth of '''Aham Brahmasmi''' – I am Brahman.

'''So Srishti comes from Him. Srishti remains in Him and Srishti goes back or the separation or what is called manifestation becomes unmanifest. Unmanifest becomes manifest. This is the idea. He wants to tell in this and the same idea He wants to reinforce in this second mantra. Purusha Evedam sarvam Yad Bhutam Yacca Bhavyam, uta-amrtatasyesano yad annena ati rohati. Again all that exists before and what is to come in future is that Divine Lord, the Lord of that Supreme Reality who doesn't know what is called death and He has transcended this inert world. Very interesting explanation. Purushaha Idam Sarvam So what? Idam Sarvam Isha Vasyam Idagum Sarvam By the way, sometimes I say Idagum that Gum is only for chanting purpose. Don't go on doing it. Idam But I put one Gakara without any over. That is called Gum. That is only for chanting time. Other times Idam Purushayeva Idam Sarvam Idam means this. This means whatever we experience. Everything that Sarvam whatever we experience can be called Idam. Whatever is experienceable is called Idam. What is it? Purushaha So I am experiencing now. This is called Vartamana Kaala. This is called present times. Because I am telling whatever we experience. What about the past? Yad Bhutam Whatever was in the past. So me only in other forms may be as a microbe, may be as an insect, may be as a bird, as a tree as an animal I only have experienced the whole universe. This is the most marvellous Guhya Padesha real teaching. The whole universe is nothing but the enjoyer enjoyed, enjoyer, experienced subject and object. The whole universe is nothing but subject and object. So whatever if there is something in the world and because without seed a plant cannot come and without a plant a seed cannot come. So which is first? that is a silly question is Anadi, beginningless. Otherwise we fall into the trap of infinite regress. That is we can never come to the conclusion. That's why it is called Na Adihi Anadihi, beginningless and is it endless? Yes and no. What do you mean by yes and no? Give a clear answer. Don't contradict yourself. You ask if a person has realized that I am Brahman for him this Samsara will come to an end. But for the person who is not realized it will be going on and on. For the realized soul that is the end. For the non-realized it is not the end. So Anadi will be Ananta and Ananta will be Anadi. Why this Anadi and Ananta? Because Brahman is Anadi Brahman is also Anantam. That is how we have to relate it. This universe is nothing but Brahman only. That is why as Brahman is Anadi and Ananta, this universe also cannot be anything other than Sadhi so Ananta cannot be. Anadi, Ananta will be there. Purusha eva idam sarvam Yad Bhutam, whatever is in the past. And what is the world? Repetition of the same thing. Have you noticed? Your whole life, my whole life, our whole life is nothing but repetition of the same thing. How many billions of children are born? How many children grow up and die? And how many children they live for some time and ultimately die? This birth and death in an endless circle is going on and on will be going on and on. So, if we can accept the past and we are accepting the present, we also have to accept the future. Exactly it is the same nature. So, don't go on becoming curious. Maybe after a billion years, then artificial intelligence becomes so powerful that all my talks, I will create an avatar and that avatar will be delivering talks. And what will be your answer? We will also create an avatar and the audience also, we will be employing that avatar. You go and listen and you tell us what is the thing. Yes, not one avatar but so many avatars are there. This avatar theory is very popular in Hinduism. That is why, how many times God will do avataram? Whenever he feels hungry, he will come here. So, again and again. Whenever there is a need, we go in search of food. So, God also is in our form only that we need. He will come in the form of the food. He will come in the form of what you call five requirements. We require food, we require water, we require heat, we require oxygen and we require sufficient space to move, to build our house, to absorb''' something. Supposing my brain has no space. Even if I read, nothing will go inside. So, how to increase the space? There is a secret. What is that secret? Whatever you know, don't hold it. Give it back to others. Distribute it. When you distribute it, plenty of space is created. So, you can take in new ideas. This is the beautiful idea we have to keep and this is what God is doing. Whatever was, whatever is, whatever is going to be, that is nothing but Purusha. And same thing is repeated again and again. So, that is why the Rig Veda says Brahma. Brahma, not Brahma. Brahma, Saguna Brahma. Yatha Purvam Akalpayat. He is creating, he had created an AI mould. And once he created AI mould. How did he create? Through Tapasya. And Bhagavan Vishnu revealed to him you make this mould. Ah! Now I can be absolutely very very very relaxing. How? I ask this AI, you do all this donkey's work, I will be taking rest. And especially you know, sitting in the lotus, the most wonderful experience anybody can have. This lotus is a marvellous thing. So, whatever is there, whatever was there, whatever will be there, what is the point? Everything is God. If everything is God, everything will be godly. If everything is godly, nothing new will come. The same thing is repeated again and again. You have eaten food, so people don't understand. No, no, no. My mother used to feed me with only boiled rice, boiled lentils, a slight bit of salt, etc. And had I known that this first class Andhra Avakaya will enhance the taste, I would have cried and cried until she supplied me. But she has been doing that, slowly training you, slowly getting you accustomed to that, so that you can enjoy it. You also deserve to be ready Adhikari for that. An Adhikari, even once one mother will not give. For example, if you are Sikh, she will not give you Avakaya. So, these are the things beautifully said, everything is God. God is the universe, the universe is God. This is the meaning. Purusha eva idam sarvam, yad bhutam echa bhavyam. He is the present, whatever is past, whatever is future, is nothing but Him. Uta amrutasya ishanaha. Uta means moreover, He, that Purusha, ishanaha, the Lord of Amruta, that means He is Amrutaswaroopa. That is the meaning of Ishana. Not like, what is the understanding? There is a rich man, he has riches. Man is separate, riches are separate. So, he can lose the riches. No, not like that. There is a person, who is highly knowledgeable, that the man is knowledge, knowledge is the man. There is no question of doing anything at all. Separating them, nobody can separate them. So, this is an example to say, that He is the Lord of Immortality. That means, if you, if we pray, if we surrender, He is going to make us also Amrutatvam. So, In this world, we see this world. What is this world? It is a changing world. It is an experienced world. It is an objective world. But, how do we know it is an objective world? Because there is a subject. Without subject, there cannot be any object. But, the truth is, without the object, we will lose our subject-ship also. So, He is both the subject as well as the object. So, it is telling, He is both beyond form and formlessness also. It is Sri Ramakrishna's teaching. This idea, is repeated here in these different words. So, both God is Saguna and Nirguna. Don't think the world alone. God is alone the world. But, He is beyond the world and He is infinity and what we experience is only a small bit of it. That is to say, the whole universe is not even one billionth billionth billionth billionth billionth billionth billionth. There is billion times if you tell, whatever is there, perhaps that is the world. That is whatever is changing is Purusha. Whatever is non-changing is Purusha. Whomever is experiencing is Purusha. Whomever is not experiencing is also Purusha. Subject is Purusha, object is Purusha and He is both subject and object. That is the idea wanted to convey in this Anna Mantra. Anna means this world. May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna.
[[Category:Purusha Suktam]]

Purusha Suktam Lecture 02 on 01-June-2023

2024-02-26T22:48:53Z

2023niru: /* Full Transcript */

== Full Transcript ==
We have started studying this most marvelous Suktam called Purusha Suktam. I mentioned earlier that different sects do not chant merely one Suktam. What is called Pancha Suktam, meaning five Suktams. But in South India, especially in the Vaishnava community, the Pancha Suktams are slightly different. Naturally, Vaishnavas include what is called related to Vishnu. What are the Suktams? Purusha Suktam, Narayana Suktam, Sri Suktam, Bhu Suktam, and Neela Suktam.

And this Purusha Suktam specialty is practically seen in all the Vedas. That is why it is considered the very essence of the Vedas. And this Suktam, what is it about? It is everything to do with Purusha. That is why it is called Purusha Suktam. And this equation is famously given in Tat Tvam Asi Aham Brahma Asmi. What does it mean?

The scriptures of Hinduism are called Vedas. And these Vedas—Veda is only one but divided by Veda Vyasa into four categories. First actually, there were only three: Rig Veda, Yajur Veda, Sama Veda. That is why they are called three Vedas. And accordingly, Brahmadeva also is depicted as having three faces. But later on, a great Rishi had come. His name was Atharvana, and he became very popular. So, there was no choice but to add all his discoveries also into the Vedic literature. So it came to be Atharvana Veda, the fourth Veda.

So now, whenever you see Brahma having four faces, but personification, imagery of knowledge that is obtained in the four Vedas as Brahma. Moreover, it is also said creation, sustenance, and dissolution take place because of the Vedas, Vedic knowledge. That's why even Brahma, he created a mold as it were, and once he prepared the mold, every time he pours the raw material which is himself into that mold, which is called this world, creation. Everything created is nothing but himself because there is nothing besides him.

That is why an important Vedic concept, Vedantic concept is Abhinna Nimitta Upadana Karana. Who is God? He is both the intelligent cause and the material cause of this entire universe. But at the same time, he can also be thought about not as a cause but as a non-cause. He is the Karya effect; he is the Karana, the cause; he is Karana Karya Atheetha, and that is what Advaita Vedanta wants to emphasize. So that idea, there is no actual creation, it is only seeming creation.

To indicate this, the Upanishads, essence of the Vedas are stating this truth that there is nothing excepting Brahman. Of course, this concept, understanding can be done only by conscious beings, living beings. Of all conscious beings, not by everybody but only by human beings. Of all human beings, only the highly evolved human being can really understand this concept. So that is why it is called Mahavakya, the greatest piece of knowledge. How many Mahavakyas are there? Plenty of Mahavakyas are there.

Why am I talking about Mahavakya while talking about Purusha Sukta? Because Purusha Sukta is nothing but an elaboration of Mahavakya practically with every sentence. Every sentence, every line is only speaking of this Mahavakya. But because of our poor memory, some wise sages have selected from each Veda only one Mahavakya.

In fact, there is a funny story, a very ancient story. So this God had created or manifested Himself as the Vedas, and these Vedas are practically infinite. And He commanded man, having created, "I have created a manual for you; you go and study." And then the man looked, the manual, part 1, part 2, part 3 is filling like this a thousand football stadiums filled from the basement to the ceiling only with these Vedas. That is why it is called Vedas are Ananta, not only Apaurushaya, but also Ananta.

So who was the creator? Supposed to be Brahmadeva, Creator. So he ran and said, "Did you not say that you created a manual for me?" "Yes, of course, but my life is short, my buddhi is very small, how am I going to understand or even to read, it will take billions of years, let alone understand." Brahma said, "That is true, I never thought about it, nobody told me about it, thank you very much." So he took up what is called a big mixie and put all the Vedic knowledge and then spread it out, and it came out in the form of the three Vedas earlier, Varsha, and he gave.

That was even too much. The man took one look and said, "I don't have time even to study part of one, let alone three." So what did he do? "You please summarize it, simplify it for me." So Brahma looked at the man, understood, what did he understand? The man is intelligent, I am stupid, I am putting such a huge burden on this child who cannot understand, I should have understood him. So he put again each one of the Vedas, Rigveda, Yajurveda, Samaveda into the mixie, and it is Brahma's created mixie. So it squeezed better than a short GPT file and out came Bhuh, Bhuvaha, Suvaha. Bhuho, these are called Mahavyahrtis and he said to the man, "Look what a nice job I have done; you are not congratulating me."

The man looked at him and said, "This Bhu is the root cause of our Bhool. I cannot remember all those things. Can you not make it simple?" Brahma hewed a sign of despair and put each one of them—Bhuh, Bhuvaha, and Suvaha—squeezed the juice out of it, and came out with Akara, Okara, and Makara. Will this do? The man happily said, "Yes, this is manageable; I can deal with it. So, thank you very much; you have done a marvelous job. Even without my complaint, you should have thought about it first. That is why, while we are chanting the Gayatri Mantra, we start with Om and elaborate it into Bhuh, Bhuvaha, Suvaha."

By the way, that is not part of the Gayatri Mantra at all. Gayatri Mantra, the real Gayatri, is a meter, is a Chandas. The rule is, it must have three lines, and each line must have eight letters. In total, there should be 24 letters. So, this is called Gayatri Chandas, like Anustubh Chandas, etc. "Om Bhur Bhuva Suvaha" is only to understand the essence but not reality. "Tatsavitur Varenyam" is supposed to be from Rig Veda, "Bhargo Devasya Dhimahi" is from Yajur Veda, "Diyo Yonaha Prachodayat" is from Sama Veda. They are all one, actually.

So, what is the meaning? Three important words, Vidmahe, Dhimahe, Prachodayat. Our life is broken, full of suffering. So, we want to become eternal, infinite, and you are eternal, infinite. By knowing that only one infinity, one eternity can be there, all our problems will be solved. For that purpose, we have to do Sadhana. But for Sadhana, we must have a very keen desire. That desire is expressed in the form of Vidmahe, that Mumukshutvam, that intense yearning, that is called, that is expressed as Vidmahe. And then what shall we do? Only your grace can reveal because who can reveal God? Only God can reveal God. Our ancients understood it. So Dhimahe, we surrender ourselves to you. Only when we surrender, then you will take over, not otherwise. This is called Dhimahe. If 100% self-surrender is achieved, then he will take over; that is called Prachodayat, that is his Ahamkara, which is ruling our personality until now, is totally sacrificed. That is called Bali in common parlance. And when we succeed in trying to get rid of it, most of it, really we cannot do it, only God's grace can do it. Then that last bit can be removed only by God, and He will remove. If we do the rest of the work, He will remove that last impossible task, and then He will be succeeded. That is the realization, Aham Brahmasmi; that is the person's separation is completely gone.

So again, why am I talking about Mahavakyas? There are four Mahavakyas, Tattvamasi, Aham Brahmasmi, Prajnanam Brahma, Ayam Atma Brahma, in the Mandukya Upanishad. The very second mantra tells us Ayam Atma Brahma. So what is the purport of this Purusha Suktam or Narayana Suktam or any Suktam for that matter? It is to say, the purpose is to know that who am I? As Ramana Bhagwan used to say, "Find out who you are." So what is the purport of any Mahavakya? It is transcending the Having mode into Being mode. Every sadhana starts with the Having mode, ends up with the Being mode. Every experience is a sadhana, in fact. Supposing you have a desire to eat a sweet; this is called Having mode. The desire starts with an activity, how to acquire, how to possess that sweet. This is called having mode. But possessing will not do; it has to be used, whether it is food or money or a house or a car or a refrigerator, anything. Possession will not help; it should be used.

So, in this example of mine, you get the Rasagulla; still you are in the having mode. Then you take it, and you are hungry also, offer it to God perhaps if you are a devotee and you eat it. What happens when you eat? The distinction between the subject and the object, experiencer and the experienced, it completely disappears. Only one thing remains; that is called Mahavakya. So even in ordinary affairs, it is so, but there is a difference. That is what I am going to give as an introduction so that we understand what is the real purport of any Suktam, especially I elaborated it in the Narayana Suktam. Narayana Suktam is a Mahavakya. What is the Mahavakya? Sarvam Kalvidam Narayanaha; everything is Narayana. What is the purport of Purusha Suktam? Sarvam Kalvidam Purushaha; what does the Upanishads say? What do they say? Sarvam Kalvidam Brahma, but there are steps there that we need to follow.

So, there was one marvelous author; he was a social psychologist, he studied societies. His name is Eric Fromm, and he wrote many brilliant books. One of them is "To Be or To Have," and really brilliantly he analyzes our constitution and says, man is madly running after having more, never trying to enter into being more. That is the problem which very few people understand. Our ancient Rishis understood, the Rishis of any religion have understood. That is the meaning of God realization; it means Being mode. God is somewhere; it is a Having mode. Being mode means I am God; that is called Being mode. Swamiji brilliantly brings out this idea. So many people claim we are religious, but for them, the meaning of religion is just like having a society lady as a beautiful nose ring. She has got fancy dress, she has got a beautiful house, and she has what is called her own special God. That possession, 'I have a God,' is only having mode. And some of them are so mad really; they quarrel with each other. "My psychologist, my psychiatrist is more famous, better psychiatrist than your psychiatrist, so who requires a better psychiatrist, they don't have the brain to understand unless you are terribly mad, you don't require; an ordinary psychologist would do." So, I have a psychologist, I have a husband, I have a God, I have a house, I have a car, I have a religion. What is this mode? This is called having mode, but what is spirituality? Moving from having mode to being mode. 'I have a God' is fine to begin with, but I am God, is the culmination of being mode. So, if you have time, and if you are sufficiently interested to know, please go through this book, at least the essential points of it, by Eric Fromm, E-R-I-C-F-R-O-M-M, To Be or To Have. So how does this work in spiritual life?

I am presenting this as an introduction because it is a brilliant opening. How does this work out in our day-to-day life? First, stop looking outward. Second, start looking inward. Third, purify the buddhi. How? Through Medha Suktam; surrender to the Divine Mother. Fourth, change the looking glass, the buddhi. Progress is not going or gaining but removing the wrong notion and recovering the right notion. "Smritir labdha, nashto mohaha, smritir labdha, tvat prasadat maheshwara." Arjuna categorically replies to Krishna. So, this is cognitive changing. It is not gaining something but recovering the right smriti, which is called spiritual progress. Then slowly, see the Divine inside because a person can see what He is. Yatheshwara and Maharaj, my Guru, used to say something very, very nice. They used to say, every person's concept of God depends upon his concept about himself. If a person thinks, "I am a wretched fellow," then God is worse than that. If somebody is a depressed fellow, his God will be the most depressed. If somebody is a cruel fellow, his God or Goddess will be a cruel God or Goddess. This is called tribal mentality. So first, let us change the inside. That is done through the prayer to Medha Devi. That is why Medha Suktam is the first Suktam I have taken. See the Divine inside and through that prism, let us see everything; whatever we see, Divine outside everywhere. This is the Purusha Suktam. So that is, see God everywhere.

And I will bring relevant examples from Shri Ramakrishna's vision. Let us take a living example. There was a great devotee of Shri Ramakrishna, a widow called Gopala's mother. How did she progress? First of all, through 33 years of unbroken Japam, she had attained Ishta Nishta. Especially, Shri Ramakrishna used to say, every Sadhaka, every aspirant must adopt a particular Bhava. "I am a servant," "I am a friend," "I am a child," "I am the parent," or "I am beloved." These are called Shanta, Dasya, Sakya, Vatsalya, and Madhura Bhavas.

So, through unbroken remembrance of prayers, Saranagati, for 33 years, this widow's life has been centered around only her Gopala. What is her Bhava? Matru Bhava. Matru means Vatsalya Bhava. She is the mother, and God is the child, like Kausalya, like Yashoda. After 33 years, God brought her to Shri Ramakrishna. The moment she came, she felt an inalienable attraction. Very soon, sitting early morning, she had a vision of Gopala crawling all over her, as she was thinking of Gopala.

Why should we say that she had a vision of Gopala? If you think of God as Rama, Rama will come. If you think of Kali, Kali will come. If you think of Christ, Christ will come. That is how we have to think. The next day, she came running to Dakshineswar. Slowly, the expansion of the inner vision—this Gopala started entering into Shri Ramakrishna and coming out, making even Gopala's mother understand, "My Gopala means My God." Remember, when Gopala's mother is thinking of Krishna as her child, she is not thinking like any mother thinking of her beloved child because the mother knows, "I am a limited being, my child also is a limited being." But Gopala's mother is thinking about God. Her purified mind knew that God is the only substance, and I am also none other than God. It is not expressed in that way, but it started expressing in the form of having a vision.

What is a vision? A continuous, constant, purified thought taking a concrete form is called a vision. First, she had a vision of Gopala. Still, that Dvaita Bhava was there. Then this Gopala started entering into Shri Ramakrishna's body. This is the third stage. The first stage is Ishta Nishta. The second stage is vision. The third stage is seeing Gopala, expanding Gopala not only in that vision but in the living creature called Shri Ramakrishna. The fourth stage. Then this Gopala made her understand that I am not only in Shri Ramakrishna but also in others.

So, in the prominent disciples, devotees of Shri Ramakrishna, especially the future monastic members like Swami Vivekananda, Swami Brahmananda, Narendra, Tarak, Rakhal, etc., her vision slowly extended from an inside vision to the outside. When she looks inside, that is called Gopala. When she looks outside, that is also Gopala. Finally, after a few months, according to her reminiscences, she attended a chariot festival, Rathotsava, in a place called Panihate. On that day, she said, "I had a universal vision like Arjuna had." Unlike Arjuna, she accepted everything joyfully. From then onwards, she started seeing God everywhere—Sarvam kalvidam Brahma. Instead of using the word Brahma, she used to say, "I am Gopala." So her name had become, "She who could see Gopala everywhere," that is Gopala's mother.

This is how progress happened in her case. Now, use your intelligence and imagination; apply this to Shri Ramakrishna, apply this to any saint, and say everybody has to go through the same process. This is the pattern of spiritual progress for every seeker, regardless of religion, yoga, or philosophical system they claim to follow. The important point is, once again, I am coming back to having mode and being mode.

So, what is the mode of worldly people? Preyas. Preyas is having mode. But slowly, they will progress and enter into Shreyas mode. What is Shreyas? It is being mode. "I have" is having mode. "I am" is being mode. Religion is having mode. Spirituality is being mode. Bhoga is having mode. Yoga is being mode. This is what Purusha Suktam wants to tell us crystal clearly.

So, what does this Purusha Suktam talk about? It talks about Brahman in both Saguna and Nirguna aspects. This is what Shri Ramakrishna continuously talked about. I culled some of his teachings, very important teachings, and I am going to present them here. These are all the sayings of Shri Ramakrishna. Existence, knowledge, bliss absolute is one and only one, but it is associated with different limiting adjuncts due to the different degrees of its manifestation. That is why one finds various forms of God. A devotee sings, "Oh my Divine Mother, Thou art all these. Wherever you see actions like creation, preservation, and dissolution, there is the manifestation of Shreya. Water is water, whether it is calm or full of waves and bubbles. The absolute alone is the primordial energy that creates, preserves, and destroys. Thus, it is the same, Captain, whether he remains inactive or performs his worship or pays a visit to the Governor General. Only we designate him by different names depending upon his activities."

In the same state, Shri Ramakrishna said, addressing the devotees, "That which is Brahman is verily Shakti. I address that again as the Mother. I call it Brahman when it is inactive and Shakti when it creates, preserves, and destroys. It is like water, sometimes still, sometimes covered with waves. Incarnation of God is a part of the Leela of Shakti," and Shri Ramakrishna continues, "He and his power, Brahman and its power, nothing else exists but this."

In a hymn to Rama, Narada once said, "O Rama, you are Shiva and Sita is Bhagawati. You are Brahma and Sita is Brahmani. You are Indra, Sita is Indrani. You are Narayana, Sita is Lakshmi. O Rama, you are the symbol of all that is masculine and Sita of all that is feminine." This primal power, Mahamaya, has covered Brahman. What is Shri Ramakrishna saying? This primal power, Mahamaya, in our case, is manifesting as the mind, in the form of the mind. The mind is Maya. What is the mind? Time, space, and causation. What is Maya? Time, space, and causation. So, this Mahamaya has covered Brahman. Covered means what? It is like looking through a colored glass. Suppose you have a yellow colored glass. Usually, if a person develops a disease called jaundice, it is said he sees everything as yellow. As soon as the covering is withdrawn, one realizes, "I am what I was before. I am thou, thou art I. God alone is true. His manifestations as living beings and the world, Jeevan Jagat, are untrue in the sense of non-eternal."

We have to be very alert. When we say "untrue," it means non-existence, outside Brahman, other than Brahman. No, it means when we see through a moving prism, the unmoving appears to be moving. Our perception of the unmoving, because of the prism of our mind, that is called Nitya. But whatever we are experiencing is nothing but God only. We have to be very careful because so many times casual reading of this word "Maya" and "Mithya" can bring terrible misunderstanding.

So, the same personal deity known also as Ishwara, Maya, and Shakti. When the Supreme Being, Ramakrishna continues, when the Supreme Being is thought of as actionless, neither creating, sustaining, nor destroying, I call him by the name of Brahman or Purusha. But when I think of him as active, creating, sustaining, and destroying, I call him by the name of Shakti or Maya or Prakruti. It's a very interesting statement. Every activity, whatever we do, whatever anybody does, falls under how many categories? Creation, sustenance, and dissolution.

A simple example: You are hungry, you want to eat food. So you create food; you prepare food or you buy food, but for buying, you have to work hard. It all falls under creation. Then what do you do? You keep it, and especially if you are keeping it in the refrigerator, that is called sustaining. And afterward, when it goes out of the power of sustenance, what will you do? Destroy. Every time you eat food, you have any one of the five sense organs; it is called Annam. Only we don't call it all the time Annam. Only what the tongue tastes, the mouth tastes, that is called Annam. But no, everything is Annam. The whole universe is nothing but Annam and Anadaha. Annam, food, and the eater of the food or experiencer and what is experienced, subject and what is called object. This is what Sri Ram Krishna is trying to tell. Don't think that all the Ishta Devatas, Gods and Goddesses are creations, but they are the manifestations of the same Brahman. That manifestation is dependent not upon Brahman but upon my mind.

"If we can understand this simple fact, we can live in enmity, brotherhood, and we can help each other. But if you think objectively there is a God and one God is superior to another God and fight, kill or convert, this is called tribal mentality. As Swami Vivekananda used to say, we are far from tribal mentality. We are all tribals only. That means we have not evolved much. If anybody says my religion is superior, he is a tribal living 50,000 years back. He has not progressed one iota in buddhi.

Now coming back to the same Purusha Suktam. Purusha is what every Upanishad is talking about. Dvaha, Suparna, Sayuja, Sakaya, Samanam, Ruksham, PariSshasva Jate in the Katha Upanishad or in the Bhagavad Gita, which is nothing but the essence of all the Upanishads. So in the 15th chapter, At the end, this Lord says, I am Uttama Purusha. So, I am superior to Kshara, I am superior to Akshara, and I transcend both Kshara and Akshara.

That Purusha, we have already seen but any number of times we have to remember what is the meaning of Purusha? Purusha is not a male human being. Purusha means, there are many meanings are there. I will give you two meanings, many etymological meanings. Purushayate iti Purushaha, he who is animating within every personality, body, mind complex, he is called Purusha. Second meaning is Purayati Sarvam iti Purushaha, he who pervades everything, he who is everywhere and what is known as the Jagat or Vishvam, that is Purusha. That is why before uttering the word Vishnu, the word Vishwam comes first in the Vishnu Sahasranama.

So, this is the essence of the 15th chapter. So that is the Purusha we are talking about, and Bhagavad Gita is much later but the idea has been taken from the Rig Veda itself. So, Narayana in his form as Parama Purusha, Purushottama, Virat Purusha, he is the source of all creation, means he is Brahman. He is also Shakti, he is Nirguna Brahman, he is also Saguna Brahman, and this is what every Suktam practically wants to tell us.

So what is the benefit? A person who realizes everything as God, he will become Anandamaya Purusha, Paramananda. Even he transcends what is called Anandamaya Kosha. Etam Anandamayam Atmanam Upasankramati, just as the same person transcends Etam Annamayam Atmanam Upasankramati, Etam Manomayam Atmanam Upasankramati, Etam Anandamaya Atmanam Upasankramati. What is the source? Taittriya Upanishad. This is the state of a realized soul, but he can come back, just as Shri Ramakrishna says, nobody can go inside the inner house, but a prince, a child of the king can go outside, can rush inside, he has access. A Jeevan Mukta has access to both Nitya and Leela. That's what Shri Ramakrishna was commanded by the Divine Mother, Bhava Mukhe Thakur. Always live in the mood, either sometimes as Nitya, sometimes as Leela, but never anything else. There are only two states.

So, to know the Purushottama is all, he is the Karana, he is the cause, he is the Srishti kartha, he is the Srishti Karya as well, and he is both Karana, Karya, Atheeta, he is beyond Karya, Karana, everything. This is the meaning, Sarvam Kalvidam Brahma, Sarvam Kalvidam Narayanaha, Sarvam Kalvidam Purushaha. So, this is the essence, if you have heard this essence, you have grasped not only the essence of Purusha Suktam, but every Suktam and every Upanishad teaching, every Upanishad, every Gita, every scripture in the world.

Then don't go on dancing, this will be the last time I will be attending the class, I got the essence because very soon you will forget. It has to be yours, what you get is information, but when you do Sadhana, it will become knowledge. There is a huge gap between information and knowledge. Information remains only information. As Swami Ranganathanandaji Maharaj used to often give the quotation of somebody else about modern education. Modern education is that mysterious process by which all information passes from the notebooks of the professors on to the notebooks of the students without passing the brains of either. This is not what is wanted.

That is why whether it is the story of Satyakama Jabala, or it is the story of Sukadeva, or it is the story of Swami Vivekananda, it is all this evolution from the having mode to the being mode. That is very important. I have a God is good, but I am God in the only realization, final realization. So like any other Suktams, Upanishads, Vedas, this Purushottama is also a traditional Shanti Patha about which we have discussed in our last class, but it is well worth to recollect it.

The meaning of Shanti Mantra is as follows:

'''Om Thachmyo Ravrunimahe Gathum Yagnaya Gathum Yagna Pathaye:'''

* "Om" is the universal sound, representing the essence of the ultimate reality, Brahman.
* "Thachmyo Ravrunimahe": We meditate upon and adore the divine light of self-awareness.
* "Gathum Yagnaya": May we be led to the divine through selfless acts, sacrifice, and service.
* "Gathum Yagna Pathaye": May we be led to the divine path of sacrifice.

'''Daivee Swasthi Rasthu na:'''

* "Daivee Swasthi": May there be divine well-being.
* "Rasthu na": Let it be for us.

'''Swasthir Manushebhyaha:'''

* "Swasthir": Well-being.
* "Manushebhyaha": For all humans.

'''Urdhwa Jigathu Beshajam:'''

* "Urdhwa Jigathu": May there be upward growth.
* "Beshajam": Of that which heals.

'''Sam no Asthu Dwipadhe Sam chatushpade:'''

* "Sam no Asthu": May there be for us.
* "Dwipadhe": In beings with two feet (humans).
* "Sam chatushpade": In beings with four feet (animals).

'''Om Shanti, shanti, Shantihi!:'''

* "Om Shanti": May there be peace in the physical world.
* "Shanti": Peace in the mental world.
* "Shantihi": Peace in the celestial world.

This is brought out beautifully in 3rd chapter of Taittiriya Upanishad, particularly the Brugavalli (or Ananda Valli), it's indeed a profound text describing the journey of a seeker approaching a Guru. The seeker, after completing the study of the first two Vallis (sections) of the Upanishad, approaches the teacher for the knowledge of Brahman.

This story emphasizes the significance of having a qualified spiritual teacher (Guru) for gaining the knowledge of the ultimate reality (Brahman). The seeker's earnestness, humility, and sincerity play a crucial role in the process of learning.

The journey from the material world to the spiritual realm is beautifully depicted, and the teacher imparts the knowledge of Brahman in response to the sincere inquiry of the seeker.

The Taittiriya Upanishad, in general, is a treasure trove of philosophical insights and practical guidance, and the Brugavalli is particularly rich in its teachings on the nature of reality and the path to spiritual realization.

Then what is the first truth? I cannot really teach because Brahman cannot be described directly, but he can be described indirectly. And what did he say? "My son, life starts from God, life continues, life is a travel from God; this is called evolution. And again, we are going back to God; that is called evolution. When we reach God, that is the end of this journey." So, we started the journey with involution, the end of the journey with final evolution, which is not only to have a human birth but to know Sarvam—not only Aham Brahmasmi but Sarvam Kalvidam Brahma.

And further purpose, my body should be healthy, my mind should be healthy, my environment should be healthy; there should be no obstacles in any form whatsoever. And it is impossible to progress, thinking that I am separate from everybody. Everybody is none other than me. At least the seeker has what is called Upanishadic information that everything is God. So, who is my neighbor? God. Who are my parents? God. Who is my teacher? God. Who are my friends? God. What about my enemies? They are also God. What about animals? They are also God. What about non-living things? They are also God. There is nothing other than God. That is the greatest truth discovered by our ancient Rishis. To help aspirants, they have chosen some particular things, for example, some birds, some trees, some plants, some animals, some human beings as a representative of the special manifestation of God. And we see it is very clearly exposed, expounded where? In the 10th chapter of the Bhagavad Gita called Vibhuti Yoga. In the end, the Lord says that other than me, nothing else exists. Everything is me only. Then he says, wherever you see special manifestation because normal manifestation, as God takes a longer time, special manifestation instantaneously attracts our attention.

"Yad Yad Vibhuti Matsatvam Shri Madhur Jitamevava Tattva Deva Avagachatvam Mamate Jo Amsha Sambhavam". A great musician, a great statesman, a great ruler, king, and a great Praja ruled, a great cook, a great painter, a great in any form, including the greatest wicked person. Am I joking with you? No. I am telling you the truth. So, I use it to encounter this kind of questions. So, every dictator in our country as well as outside, they are aspiring to become Hitlers. They only want to become hitmen. But most of the time, they are hit rather than hitting others because God is not manifesting in them. So, think over deeply. Was it the Divine Mother, or do you use empty words? Without the will of God, even a leaf will not move. Even an ant will not crawl. Shakali Tumari Ichcha. Is it only just an empty uttering of mechanical words, or is it a fact? It is a fact because God is the creator. God is the creator. It is His own play. It is so difficult for us to understand. But one thing can help us, that if you believe in the Karma theory, nobody can kill you, nobody can harm you, nobody can take anything from you unless you deserve to be killed, unless you deserve to be stolen, unless you deserve to be suffering; nobody can give. The others are instruments, and you are an instrument. The same thing for other people also.

So there are so many stupid, stupid, idiotic people I meet every time. 'I am a great devotee. Oh, what is your diet? Oh, I eat, you know, this Ilish match??.(48:00) So tasty. Oh, so you don't feel that you are eating God? No, no, no, no, it is God who created that food for me. So if you are really seeing God everywhere, because what can God create? Only God. So God is coming in the form of Ilish match. That is fine. But without knowing that fact, for your taste, you are going on doing all these things, so many unnecessary things, and yet you claim to be, 'I am a great spiritual because I do some goody-goody japam or attending Swami Dayatmananda's classes.' I don't guarantee it. If you want to guarantee yourself, that is your headache. So, what am I, what are we talking about?"

Nothing happens in this world. If anything happens, it happens because we deserve either good or bad. And if you don't believe in it, you don't believe in the Vedas, and if you don't believe in the Vedas, you cannot be a good spiritual aspirant. Now come to terms with this. Everything that is happening in this world is by the sweet will of God and for good or bad. Because God is praised every day. 'Sarvamangala mangalye Shive Sarvaartha Sadhike Sharanye Tryambake Gauri Narayane Namaskute!' So, we have to accept that idea. Then only we can understand what is the Purusha Sukta. Just to give you a hint, Purusha is coming in the form of your parents, your husband, your wife, your children, and your boss, your well-wisher. Only here is coming in the form of your critic or the person who is trying to rob you or to kill you or to remove you from your job every single second. These are all things that are happening, and if you only attend the class Purusha Suktam and don't try to understand it at least intellectually, then one has to be pitied for all those things.

So that is why this beautiful prayer is there. We earnestly pray to God: "Let everybody be happy. Sarve Bhavantu sukhinah, Sarve Santu Niraamaya! Sarve Bhadrani Pashyantu, Ma Kashchit Dukha Bhaaghbhavet." Let nobody suffer because if God is everything, who is suffering? God. Who is enjoying? God. And who am I? God. So if I am enjoying, who is enjoying? God. We have to move from this having mode into the being mode for this wonderful prayer.

And then the ritualists, the priests who are performing some Yagna because the Purusha Suktam is also all about how to transform one's life into a Yagna, continuous Yagna. "Gaathum Yagnaaya," may we be able to sing thy glories. "Gaathum Yagna Pathaye," may we sing to you. So that let this ritual be perfect so that the person who organized it, took the trouble, sustained it, because of whom it is possible, let all blessings fall upon Yagnapathi. He is called Yagnapathi, an organizer of this thing.

"Daiviee Swasthi rastunaha," may divine blessings be on all of us. What about other people? "Swasthir Manushebhyeha," what about Pakistanis? What about Chinese? What about the residents of China? Should you pray for their welfare or not? Yes. Are they doing something against God's will or is he doing something with God's will? Divine Mother said, as we say, "think over it deeply." "Swasthir Manushebhyeha," not only that, nobody can be sustained without food. Food comes predominantly from plants. Plants are eaten by other animals. So man eats both plants and animals. So "Uddham Jigathu Bheshajam," Bheshajam means medicine. Let all these medicinal plants grow beautifully as they are meant to grow by the grace of God.

"Sam no Astu Dhipadhe," all the two-legged creatures like human beings, like birds, etc. Let God bless them with all the best things. "Sam chatushpade," not only two-legged, all the cows, all the buffaloes, all the horses, there are billions of creatures who move only on four legs, even including monkeys. So let them all, let God's grace be bestowed upon everything. Nothing should be excluded, and if that happens and if the prayer is sincere, definitely God will fulfill at least for that person and then what happens? That person will be able to move, to easily transit from having mode to being mode.

O Lord, please protect us from the three tapas. "Adhyatmika," that is trouble stemming from my own body and mind. "Adhibhautika," whatever I come across, whether I come across or not, whether it be neighbors, weather, climate, rivers, mountains, earthquakes, let there be only beneficial reactions from there. And there are Gods, if there are rules, there should be enforcers of the rule. They are called "Adhidaivika Devatas." So let them bless us, let there be, because of their blessings, let there be no suffering, no affliction from any source. Then only I can make my travel easier, and for that prayer is very necessary. "Om Shanti, Shanti, Shanti." We will talk about the first mantra of the Purusha Suktam in our next class. Why did I go through all this introduction? Because once we know what we are going about, like this is like a preface in a huge book. Every good author has to write what, in short paragraphs, he tries to explain what you are going to get in this entire book and if he is a good writer at the end, he will also summarize it and that is the methodology whether we are speaking, whether we are writing or whether we are listening also, we must follow the same methodology.

The discourse touches upon profound truths and echoes the essence of Vedanta philosophy. Here's a breakdown and reflection on some of the key points:

# '''Life's Journey and Evolution:'''
#* Life is depicted as a journey that begins with God (involution), continues in the manifested world (evolution), and ultimately leads back to God.
#* The purpose is not merely human birth but the realization of the oneness of all existence.
# '''Oneness and Unity:'''
#* The fundamental truth emphasized is the oneness of all beings. The idea that everything is God is a central teaching in Vedanta.
#* Recognizing God in everyone and everything, including neighbors, parents, teachers, friends, enemies, animals, and even inanimate objects, is a key understanding.
# '''Special Manifestations of God:'''
#* Special manifestations of God, highlighted in the Bhagavad Gita's Vibhuti Yoga, are exemplars in various fields—artists, rulers, musicians, etc.
#* The idea is that exceptional individuals are channels through which the divine expresses itself.
# '''Understanding Divine Will:'''
#* The understanding that nothing happens without the will of God.
#* The analogy that even a leaf won't move without God's will emphasizes the omnipresence and control of the divine.
# '''Karma and Deservingness:'''
#* The concept of deservingness in relation to actions and their consequences.
#* The belief that harm or gain comes based on one's deservingness, and others are instruments in this process.
# '''Living in Awareness''':
#* Living in constant awareness of God's presence in everything, including the food one consumes.
#* A critique of superficial spirituality, highlighting the importance of genuine understanding and practice.
# '''Acceptance of Divine Will:'''
#* The teaching to accept everything as the sweet will of God, whether perceived as good or bad.
#* Encouragement to align oneself with the Vedic understanding to be a true spiritual aspirant.
# '''Reflection on Purusha Sukta''':
#* The Purusha Sukta is not merely to be recited but to be deeply understood.
#* The idea that Purusha manifests in various forms, including parents, family, and challenges in life.

The discourse encourages a profound shift in perspective—from a limited view of oneself to the realization of the divine in all aspects of existence. The emphasis on understanding, internalizing, and living the truths expounded in the Purusha Sukta reflects the essence of Vedantic teachings.
[[Category:Purusha Suktam]]

Purusha Suktam Lecture 01 on 25-May-2023

2024-02-21T17:35:32Z

2023niru: /* Full Transcript (under review by Nirupama) */

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Purusha Suktam Lecture 01 on 25-May-2023

2024-02-21T17:35:08Z

2023niru: /* Full Transcript (under review by Nirupama) */

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Purusha Suktam Lecture 07 on 06-July-2023

2023-12-08T22:23:32Z

2023niru: /* Full Transcript */

== Full Transcript ==
We have been studying the Purusha Suktam. In our last class the fourth and fifth mantras we have dealt with. What does it mean?

''TRIPAD URDHAM UDAIT PURUSHAHA''

''PADO ASYAIHA ABHAVAT PUNAHA''

''TATO VISHWAN VYKRAAMAT''

''SAASHANA ANASANE ABHI (4)''

त्रिपादूर्ध्व उदैत्पुरुषः पादोऽस्येहाभवत्पुनः ।

ततो विष्वङ् व्यक्रामत्साशनानशनेऽअभि ।।4।।

Three fourths of the God is situated on top. The other quarter alone has evolved into this world. Then He penetrated into all the inert substances of living beings and spread them. That was the fourth part of the Purusha Sukta. The fifth part of the Purusha Sukta is

''TASMAD VIRADDA JAYATA''

''VIRAJO ADHI PURUSSAH''

''SA JATO ATYARICYATA''

''PASSCAD BHUMIM ATHO PURAH (5)''

ततो विराडजायत विराजोऽअधि पूरुषः ।

स जातोऽअत्यरिच्यत पश्चाद्भूमिमथो पुरः ।।5।।

''Tato Virat Ajayata'' from that same Supreme Being, first He manifested Himself as Virat, as Ishwara, as Hiranyagarbha and as Virat. VIRAJO ADHI PURUSHAHA That same Being emerged and He spread everywhere and He alone is manifesting SAJYATAH ATYARICCHATAH. Having created Ishwara, Hiranyagarbha and Virat, what did He do? PASCHAT, after that BHOOMIN ATHAH PURAHAH, created Bhoomi. Bhoomi means Jagat and then what did He do? He had to create individual creatures, the bodies and minds of every living creature, Prani is called PURAHAH. PURI SHETE IITI PURI, you have to understand PURUSHAHAH. Puri means what? A body, a city actually. They are in the city. We get this idea also in the Bhagavad Gita. NAVA DHVARE PURE DEHI NAIVA KURVAN NA KARAYAT So this human body has got nine gates, NAVA DHVARA. The eyes, the ears, the nostrils and the mouth and the navel and the two, what we call waste product dischargers, etc. Nine, NAVA DHVARE PURE DEHI, so He created an innumerable, uncountable number of bodies, right from the amoeba to the highest evolved being called Brahma. Brahmaloka, not Brahman, do not mistake it. Then, earlier I mentioned it, this was what actually the Lord had created some of the Devatas like Ishwara, Hiranyagarbha and Virat and commissioned them as if, because these three are none other than that Virat Purusha or Brahman only, but as it were, He commanded " Now I created you, you go and create yourself".

There was a very funny story; Holy Mother tells it beautifully. So, Brahma was commanded by Vishnu, Narayana. Remember, Brahma is always depicted as coming out of the navel of Vishnu, Navikamala. Vishnu said, 'Now I am very clever. I have created a servant, and I will give all the housework to him while I rest on a spring cot, Ananta shayana.' He commanded, and then Brahma obediently started. Holy Mother shares this story. Brahma created, first of all, four Manasa Putras - a beautiful concept. Everything in the whole creation starts in the mind, then appears outside. Really speaking, everything is JNANARUPAM, only in the form of knowledge. The whole world outside, inside is only the knowledge concept; this is inside, that is outside. How do you know in a dream? You think there is an outside, there is an inside. When you wake up, you realize it was all your thought. These four Manasa Putras, Sanaka, Sanandana, etc., being the nearest creatures of Sattva Guna, pure Sattva, recognized, 'Hey brothers, our father wants us to enter into the Samsara Sagara, nothing doing. Let us run away, become Sanyasins.' They disappeared, and the father became very disappointed. He thought Vishnu created him to escape work, and he created four Manasa Putras to escape and then take rest, retired life. But these fellows have run away from me. What is the way out now? Otherwise, I will have to do the entire housework. Then what did he do? He cleverly created two separate beings, man and woman, Purusha and Sthiri. The Purusha forgot the father, and the whole world fell madly in love with the woman. The woman also was madly in love, and merrily Samsara went on from that time onwards. Nobody has ever opened their mouth, saying, 'I want to become a monk.' Even in South India, if someone says, 'I want to become a monk,' it is part of the marriage ritual that 'I want a wife; otherwise, I am sure to renounce.'

Anyway, so what are we talking about? The Lord created; that was called Prathama Srishti, primary creation, and He commissioned these Devatas. 'Now you start.' These Devatas are called Adhishtatru Devatas. For example, all the Pancha Bhutas are the Adhishtatru Devatas. They came together and said, 'This is your work, this is my work,' and they represented their own parts. For example, Akasha as the ear, Vayu as the skin, Agni as the eye, etc. By the way, Agni and Surya are synonymous, so Aditya is there. Then the commandment came that you will have to propagate this Samsara Sagara. How to propagate this Samsara Sagara? Because they were there, but the equipment was not there. This is where the concept of Yagna comes in. The concept of Yagna is, 'I myself am Divine, I myself am the Karta, I myself am the Kriya, I myself am everything.' How do we understand it? Very easy. Just go to the dream state. What do you do every day? You yourself create as yourself, as your neighbors, as your friends, as your enemies, as the living, as the non-living. And if we can create such a marvelous dream universe, is it so difficult for Brahma?"

There was a fascinating conversation between Swami Vivekananda and his householder disciple, Sarachandra Chakravarti. One day, the topic of creation came up, and although the exact details of what transpired are unknown, Sarachandra Chakravarti had recorded these discussions, presenting them as talks, conversations, or dialogues of Swami Vivekananda. In these discussions, Swamiji explained the concept of being Brahma.

Brahma, he described, embodies Sattva Guna Sampanna and is also referred to as Sathya Sankalpa and Sathya Kama. Whatever Brahma desires to create, the moment he thinks of it, it materializes exactly as he imagined. To illustrate further, Swamiji elaborated on the ongoing process happening even today in every act. When Brahma decides, for instance, to create a cow, the mere thought brings the cow into existence—this process parallels the nature of dreams and the power of imagination.

In the dream state, thoughts manifest immediately, akin to the story of Sri Ramakrishna. Whether positive or negative, your thoughts materialize in the dream world. Hence, Swamiji advised being aware of these dynamics before entering the dream state and focusing on positive thoughts. Dreaming, he suggested, is like navigating a Kalpavriksha, where your thoughts shape your experiences.

Swami Vivekananda shared personal instances, recounting dreams where he envisioned himself as a radiant beam of light, growing to envelop the entire universe. Another dream portrayed him as a monk, wholly dependent on God, illustrating an ideal Sannyasin. These dreams, he believed, were glimpses into his future, echoing his childhood aspirations. Swamiji emphasized that our thoughts shape our destinies. If we consistently think of becoming a miserable householder, that is likely our reality. Conversely, envisioning oneself as a great saint sets the path towards that noble aspiration."

The profound statement "whatever one thinks, one becomes". This idea sets the stage for a discussion about the creative process, linking it to the concept of the Devas (shining beings or gods) in Hindu mythology. These Devas are described as entities without physical equipment, and they need to create such equipment to carry out their creative endeavors.

An analogy is drawn with scientists who, despite having brilliant ideas, require physical implements for experimentation. Similarly, the Devas need to fashion physical equipment based on their creative ideas. The distinction between the creative aspect (belonging to the scientist or Deva) and the mechanical execution (done by engineers or implementers) is highlighted.

This concept is beautiful depicted in the sixth verse of the Purusha Suktam, a hymn that describes the cosmic person or Purusha. The verse reads:

'''''YAT PURUSSENNA HAVISSA'''''

'''''DEVA YAJNAYM ATANVATA'''''

'''''VASANTO ASTA ASIDA AJYAM'''''

'''''GRISHMA IDAMAH SARAD HAVIH ||6||'''''

'''यत्पुरु॑षेण ह॒विषा᳚ । दे॒वा य॒ज्ञमत॑न्वत ।'''

'''व॒स॒न्तो अ॑स्यासी॒दाज्यम्᳚ । ग्री॒ष्म इ॒ध्मश्श॒रद्ध॒विः । ।।6।।'''

The verse describes the Devas performing a Yajna (sacrifice or ritual) with God as the object of fire. Here, Purusha refers to the supreme reality. The Devas imagine God in the form of a Yajna, emphasizing that Yajna is a creative act. The term "Purusha Suktam" signifies that Purusha is the subject of the hymn, representing the supreme reality. If we were to translate the ancient term "Yajna" into modern language, it would be akin to "Pooja" or worship. Worship involves contemplating, thinking, and trying to conceive God through a limited intellect. There are two essential factors related to worship: (1) Only God can worship God, as only God knows everything about Himself, and (2) Individuals can aspire to become instruments of God, expressing a concept known as Saranagati (Surrender).

Let me briefly explain the four parts of every Pooja (worship) and their significance:
# Shuddhi (Purification):
#* Set aside a clean and beautiful place for worship.
#* Use idols, pictures, or symbols like Omkara, cross, or crescent moon.
#* Collect fresh flowers, fruits, and clean eatables.
#* Purify everything associated with the worship, including Pooja vessels.
#* Perform Aachamana (sipping water thrice) symbolizing purity of the gross, subtle, and causal bodies.
#* Use mantras to purify items, the seat, the atmosphere, and the four quarters.
#* Use an Agni Mantra to create a protective wall of fire.
# Nyasa (Transferring Ownership):
#* Transfer ownership of body parts (hands, heart, head, etc.) to the Divine Lord.
#* Surrender the body and mind to God, considering them now owned by the Divine.
#* Recognize that what remains is nothing but God, and only God can perform the worship.
# Manasa Puja (Mental Worship):
#* Meditate upon the Divine Being in the desired form and coming to your house as a beloved father or mother or a most beloved person.
#* Offer God various mental items, including food.
#* Imagine performing traditional acts of hospitality, like welcoming, offering water, bathing, providing new clothes, and offering flowers to God.

The mental worship (Manasa Puja) is the most crucial part of any Pooja. It involves sincere meditation on the Divine, offering various mental items, and expressing devotion through imaginative acts of care and hospitality, mirroring how one would welcome a beloved guest or family member.

4. Through Manasa Pooja one has to develop spiritual qualities. These qualities are likened to flowers offered in physical worship:

# Ahimsa (Non-violence): Not hurting anyone as there is nobody but the self-manifesting in different forms.
# Indriya Nigraha (Control of the Senses): Complete control of the body and mind.
# Daya (Compassion): A flower representing compassion.
# Kshama (Forgiveness): Forgiving and forgetting, especially when harmed.
# Jnana (Knowledge): True knowledge that dawns upon oneself. Jnana Pushpam: The flower of knowledge, symbolizing the understanding that nothing else exists except the Divine.

The same concept is there in every religion. For example, the Christian Mass where wine and bread symbolize the blood and flesh of Christ. In this act, the idea is to consume Christ, transforming oneself into Christ—a concept resonating with the essence of becoming divine found in various spiritual traditions. In essence, the modern Pooja represents Yajna, and the core idea is to dissolve the ego and become one with the divine through various symbolic rituals and mental practices.

Yajna is a transformative practice, a way of behavior, thinking, and expressing words. Yajna is a means to dissolve individuality and draw closer to the divine, as articulated in various spiritual traditions, including the teachings of Bhagavan Krishna. Krishna also says that whole life has to be transformed into a Yajna. "Yajnarthat karmano anyatra loko aham karma bandhanah" (gita 3:9) which means anything not done as Yajna, as an offering to the Divine will bind us. Binding means separation from God which grows longer and longer between me and God.

Yajna is a way of life where one's actions are dedicated as offerings to the divine, emphasizing selflessness and negation of the ego. What was being done in ancient Vedic rituals and what is being done in modern-day Pooja are both expressions of the same fundamental concept—transforming one's life into a continuous act of Yajna. Yajna means creation. For example, the poet, is bestowed with aesthetic sense and intelligence by the divine, engages in the act of creation by focusing, removing obstacles, and allowing the innate intelligence to manifest. This removal of obstacles is likened to the Yajna, signifying the clearing of impediments to let the divine intelligence express itself.

In essence, Yajna is a way to bridge the perceived separation between the individual and the divine, a process of offering one's actions and thoughts to the greater cosmic order. The transformative power of Yajna lies in its ability to dissolve the ego and facilitate a sense of oneness with the divine.

The creative process is explained further using the example of a poet creating a poem. The poet is described as someone who receives beautiful ideas that flow from a higher source. However, to convey these ideas to others, the poet needs to articulate them through words. This process is likened to Yajna, where the removal of obstacles allows the innate intelligence to manifest and creative ideas to flow freely.

Kalidasa, the Sanskrit poet who prayed to Parvati and Parameshwara (Shiva) for creative inspiration when he was writing Raghuvamsha. The concept of inseparability between Prakriti and Purusha is similar to that between a word and its meaning. The poet seeks the grace of the divine for the right words corresponding to the creative ideas. This prayer is seen as a recognition of the divine as the source of both ideas and their expression.

So in the creative process, Divine Grace is needed and the Devas (gods) represent knowledge and intelligence. The Devas, commanded to create the universe, pray to God for the material, intelligent, and instrumental causes required for this creative endeavor. This is aligned with the concept of Yajna, where the act of creation is seen as an offering to the divine. Therefore the concept of Yajna is presented as a way to engage in a transformative creative process, offering one's actions to the divine.

And then what is the important point? Because they were such highly evolved beings, full of Sattva Guna, whatever they thought manifested itself as what we call the physical mental universe. I am repeating it. What is their Yajnat? Complete prayer to the Divine that you have given us that intelligence. Let us put that intelligence to work. We will take you as the Yajnat Pashu, as the fire, as the offering. You are everything. And we will mentally go on meditating. We are doing the Yajna, mental Yajna. And then whatever we think becomes physically created thing present in the outside world.

So for that purpose, there is Yajna, what do you need? First of all, a person who does the Yajna. Secondly, what we call fire is required. Then Ghee is required. Then some food, Naivedya is required to be offered. All these things have to be offered, put into the fire. Who is the fire? You are the fire. And as they are thinking externally, physically, those very things that they are imagining in their minds have become physically present there.

In our case, it doesn't happen. Yes, it happens in our case also. I am going to give you one or two examples. Supposing a cook is there. And you know there are many great cooks are there. What does he do? He will sit and he will think. These are the combinations. If I mix this and this and this and this in this particular proportion, then a new dish will be created. If this dish is created, already it is created in the mind, creativity. All that he needs to do is take some physical things, combine them according to his idea and he will taste first. Then he will give 10-15 other people and when they all say marvellous, this is very very tasty, then it becomes a new creation. Rasgulla is a practical example. So in the 19th century, before that there was no Rasgulla. So there was one Bengali person, very creative person. He thought, why not I do like this? And then he experimented. He must have experimented many times. And then Rasgulla was created. Now Rasgulla has become very popular. Now people are adding to that Rasgulla many things. Rasgulla, Payasa, Payasa Rasgulla, so many other things they are doing it. But the original idea was there.

Now here we have to take note of one particular point, very important. What is that point? When I am giving these examples, for example, a poet wants to put paper is available, pen is available, only the person's ideas were there. He will put it on the paper and pen. But when these Devas started this one, there was no equipment is there. But they have to create that equipment. As I gave earlier this example, there is what is called a very expert surgeon. He wants to perform very complicated surgery. But there were many, many actual examples. The surgeon knew what to do, how to do. But he doesn't have that particular instrument. He calls some engineers, can you make something like this? Because this person knows only how to operate, not how to make the instrument. But he knows exactly what function the instrument should be able to perform. The engineer doesn't have the idea, but he has the skills how to manufacture. So he will bring about an experiment, of course, will be done. And then the surgeon, he will use it. Sometimes there will be some problems. It goes on increasing. All the present equipment that we have today is all the result of so many people's experiments are there. These are all our creations. But already physically all the material is available. But there is no material available before the creation of this universe.

So what did these people do? They imagined the supreme reality is the fire. The supreme reality is what is called the summer season. And then the spring season and the Sharath Kala or the autumn season. They imagined in their mind. But these are words that are deeply pregnant with symbolism.

But don't think only three seasons are there. Don't go. Don't think that other seasons are not there. Three seasons are specially mentioned. These three seasons represent various desires in their minds. We'll come to that a little later. But let me tell you a little bit more about what does it mean in your life.

In modern life, when you want to make your life creative, you may want to take something and make it into something new. Take the example of a cook creating a new dish. A Bengali person creates Rasgulla. He takes milk, separates the channa, processes it, and gets Rasgulla. However, the cook is not creating from basic raw materials; the milk was already there. But the Devas created the entire universe from non-existing raw materials. This creative process, starting from pure thought, is ongoing in our lives. In the 16th century, industrial civilization started, and someone conceived using kerosene and petrol to create machines for human labor—artificial intelligence, another form of creativity, evolved over time.

Now, let's go back to the Devas. They wanted to perform Yajna, but there were no physical tools. So, they sat down, closed their eyes, and imagined lighting a fire, offering ghee and Naivedya to the Divine. They imagined the fire to be Brahman, with desires for the production of spring, summer, and autumn seasons.

These seasons have symbolic meanings. The spring season, Vasant Kaala, is beautiful with plenty of food, representing positive experiences in life. However, to cook and make the food palatable, you need fire. In the summer season, plenty of firewood is available. And in Sharath Kaala (autumn), harvesting has been done, representing the offerings.

The spring season involves animals giving birth, providing plenty of milk, leading to butter and ghee. So, spring represents ghee, summer represents firewood, and autumn represents the cakes to be offered. The unique aspect is that the Devas didn't use pre-existing materials but created from their pure, prayerful thoughts. They became like Kalpavriksha, wish-fulfilling trees, with a desire to do good to the world.

This concept of Yajna can be extended to various aspects of life, such as reaching God, seeking prosperity, or leading a beautiful householder's life. Instead of calling it Yajna, it's called Ashrama. Living a Yajnik life is an Ashrama, and living differently becomes Shrama. Yajna, Ashrama, Shrama—a choice in life.

So, the Devas, lacking physical equipment, mentally imagined the Yajna process, representing the ongoing creative process in our lives. They became wish-fulfilling creators, desiring good for the world. This process continues, whether it's creating a new dish, inventing technology, or engaging in any positive endeavor.

According to the Hindu calendar, there are six seasons, but the mantra mentions three specifically. ' Yat Purushena Havisha'. The Devas, or gods, are the creators of these seasons, representing the desires in their minds. The mantra emphasizes that Yajna has to be performed by these deities, and the fire in the Yajna is envisioned as Supreme Brahman.

The creative process begins with the imagining of the seasons. In the spring season, called Vasant, the Devas imagined the production of ghee (Ajya). 'Vasantah Asya Asid Ajam'. Here, the grass grows, trees flourish, and animals provide plenty of milk, leading to the creation of ghee. In the summer season, Grishma Kala, the Devas imagined the availability of firewood. The intense heat makes firewood easily accessible. In the autumn season, Sharat, the Devas thought of offerings (Habihi), which would result from the harvest.

The key points here are the mental nature of the process, the absence of physical equipment initially, and the manifestation of concrete results through imagination. The seasons and their effects shape the world, symbolizing the ongoing creative process in life. The essence is that life is a mental process, and Yajna is a way to worship God, where God is the fire.

The mantra also suggests that every human act is a Yajna. For example, the desire for offspring leads to marriage, and the subsequent care for each other is a Yajna. The analogy of Upper Aruni and Lower Aruni illustrates the sacrificial act of producing a child. Similarly, the teacher-student relationship is compared to a Yajna, where knowledge is transmitted as an offering.

In summary, the mantra emphasizes the mental and transformative nature of Yajna, where the Devas perform a creative act by imagining and manifesting the seasons, symbolizing the ongoing creative process in life.

The discourse emphasizes that everything we do, consciously or unconsciously, is a form of worship or Yajna. The Purusha Suktam conveys the idea that the ultimate reality is both the creator and the created, and all our activities are like offerings in a Yajna. The concept of Atma Yajna is introduced, signifying that every action, if seen as an offering to the divine, can lead to spiritual evolution.

The analogy is drawn with the process of a sacrificial offering, where the individual, like firewood covered in ghee, merges with the divine fire (God). The act of Yajna is portrayed as sacrificing our sense of separation to attain unity with our true nature. If performed with the awareness that we are offering to God, the individual may ultimately become one with the divine.

However, a cautionary note is added that the intention behind the Yajna matters. If the Yajna is performed with a selfless motive, aspiring to reach God, the individual may evolve spiritually. On the other hand, if the Yajna is driven by selfish desires, the individual remains caught in the cycle of individual existence, experiencing joy and sorrow until the lesson is learned.

The idea of Yajna as the act of sacrificing separation for unity is reinforced, suggesting that life itself is a continuous Yajna. The Prashna Upanishad is referenced, where Prajapati (Brahma) desires creation and undergoes intense thinking (Tapas) to initiate the process of creation. The creative forces, represented as Prakruti (Rayi) and Purusha (Surya or Prana), join together, multiplying and carrying out the divine plan. The creation includes the concept of time (Samvatsara) and the seasons (Vritus).

In summary, the discourse underscores the transformative power of conscious living as a Yajna, with the caution that the motive behind our actions determines the outcome of our spiritual journey. The connection between the individual and the divine is portrayed as a continuous sacrificial offering, leading to unity with the divine.

The discussion highlights that every creative act is a form of mental Yajna, and the deities responsible for the senses and vital forces were entrusted with the task of the next round of creation. It's emphasized that this may seem like the first creation, but the deities were given the knowledge that creation has occurred infinitely many times before, as creation is eternal.

Reference is made to a Rig Vedic Mantra, indicating that Brahma Deva, having created before, decided to embark on creation again. Through deep thinking and Tapasya, he recollected the previous creation and realized that all the necessary equipment was already prepared. This concept is likened to a person who, having prepared a dish before, remembers the process and effortlessly repeats it.

The deities performing the subsequent creation also follow this pattern. They engage in Yajna because they remember that it is part of their commission, and they recall having done the same in the previous Kalpa. The idea is likened to how individuals learn from their experiences, remembering and repeating actions, as seen in the example of a mother who, after preparing a dish once, remembers the process and repeats it.

The discussion concludes by suggesting that there is no real "first time" in creation; everything has been repeated countless times. The analogy of a Ferris wheel is used, where the wheel keeps turning, and only the passengers change. The repetition of creative acts is portrayed as a timeless and cyclical process. The promise is made to continue exploring these ideas in the next class.

[[Category:Purusha Suktam]]

Purusha Suktam Lecture 05 on 22-June-2023

2023-12-08T22:21:14Z

2023niru: /* Full Transcript (corrected by Nirupama) */

== Full Transcript () ==
We have been studying the Purusha Suktam. This is the most marvelous Suktam. There are hundreds of Suktams, but of them a few are most important. Not only they are hymns to the divinity, not only they are the most powerful mantras, but the highest Vedantic purport is expressed here so beautifully. So in our last class we have seen:

''ETAVAN ASYA MAHIMA''

''ATO JAYAAYAM CHA PURUSHAHA''

''PADO ASYA VISHWA BHUTANI''

''TRIPAD ASYA AMRUTAM DIVI (3)''

''ETAVAN ASYA MAHIMA'' - Asya means Purushasya, that is Brahman's Mahima. And this is expressed in so many ways. "''SARVAM KHALVIDAM BRAHMA"'' means exactly the same thing. "''ISA VASYA MEDHAKUM SARVAM YAD KINCHA JAGAT YAM JAGAT",'' That also expresses the same thing. When Shri Ramakrishna says, I started seeing my Divine Mother in everything, it means both in living and non-living. In fact, it is worth recollecting the very first vision of Shri Ramakrishna of the Mother Kali. How did she appear? She did not appear in the form of Mother Kali. Of course, we have to understand what is the form of Mother Kali. A man has a form, a woman has a form, a dog has a form, a mosquito has a form. Does Mother Kali or what is called Kala, Deified Kala. Does Kala has any form? Is love having any form? Is service having any form? These are called concepts, not at all percepts. Very often we forget, Shri Ramakrishna had that what we see with four hands, the feminine figure, and he will be having in a magnified manner, glowing like a 2000 watt bulb from inside. This is our view. But when Shri Ramakrishna prayed earnestly, what type of vision he had, later on he was describing waves of consciousness, and it is very difficult to understand what is the form of a consciousness. From all the sides, like huge tsunami waves came and overpowered me. I was struggling to keep this small bit of awareness, but this overpowered me and as a result of consciousness overpowering me, I became unconscious. Very paradoxical language. So what does it mean? It means I have become also pure consciousness. That is the real experience. But if we have to express any experience, we have to express it only in the form of anything that is having a form, etc. So this is the most important thing for us to understand.

The whole thing that we see, the living, non-living, the entire universe is nothing but pure consciousness. And as I explained many times, when I see a tree, I don't really know what the tree is. My mind goes out, it envelops the form of that so-called object, and it brings it into my mind in the form of knowledge, cognition. And that cognition has no form, but for our understanding, we give it a form. This is a tree, this is an animal, this is an insect, etc. What is the point? The point is, from the viewpoint of Brahman, only Brahman exists, from the viewpoint of all of us who are ignorant people. So here we divide the whole thing into several categories. The first division will be the living and non-living. And the living we categorize into, these are what is called the amoeba class, one-celled creatures, then plants, then insects, then birds, then animals, then human beings, and in the human beings also male, female, etc. This is a division necessary for us in order to transact in this world. For the purpose of transaction, all these things are very necessary. But if we just go a little bit deep and say, what are they made up of? Only three things. Really not three things, but at least for our easy grasp, we say three things. Something is existing, I know, I have experience of that object in the form of Chit, and it gives some reaction, which we call Sukha and Dukha, and otherwise it is Ananda Swaroopa. What we are experiencing is Sat, Chit, and Ananda, whatever we see. The scriptures categorically declare that we cannot divide Sat, Chit, Ananda, and then they quarrel among themselves, where Sat is Chit and Ananda refuse to stay, and where Chit is the other two refuse to stay, and where Ananda is the other two refuse to stay. They are three words for the same phenomena.

And so the whole universe is nothing but the Paramapurusha's Mahima. What does Mahima mean? Here is a person, we say, he can sing extraordinarily well. Here is another person, she can paint extraordinarily beautifully. There is another person who can administer. These are called different Vibhutis, talents. But talents are not to be mistakenly identified with what we call existence. Mahima means it is a person, for example, he may have a beautiful form, but the person has nothing to do with the beauty because the beauty can fade away. The singing capacity may die out because of accident, because of some disease, because of anything. So the guna is separate from the other gunas. Whereas when we say Mahima, he is the object, object is the Paramapurusha. The whole universe is not a creation of Paramapurusha, like the creation of a pot by a potter, but like the manifestation of clay as the pot, as the substratum, clay and pot can never be separated. Then what is it? For our transaction, this is a small pot, that is a big pot, etc. We create the division. So Eta Apana, whatever was, is and will be, is Mahima. And that is what we have to understand, whatever we are experiencing, whatever we are, Shabda, Sparsha, Rupa, Prasa, Gandha, whatever we are hearing, and whatever we are touching, whatever we are seeing, whatever we are tasting, whatever we are smelling, in that order. Because these are the characteristics of the Pancha Mahabhutas.

All that is nothing but an infinitesimal part of our perception. That is called Mahima. But the one is far greater. In my last class, I have given the example, if an author has authored a book, and it is a marvelous book, we all wonder how great the person must be, because this is the law we have to remember. A person's expression is far smaller than what the person knows. If a person knows a billion, billion, billion points of knowledge, his expression is severely limited. Whatever we know, we can never express it, and so we are forced to use language and metaphors and examples and analogies, etc., similes, etc., and that severely limits our knowledge. It is impossible to express. So if this world, which we are experiencing, is so glorious, so inconceivable, so vast, so great, and we don't know what is going to happen in future, what will be the manifestation in this universe? For example, it is the greatest wonder of wonders. There are higher beings who can travel in the sky, but we are all higher beings only. We are all traveling in the sky at 35,000 to 50,000 feet. Every day, millions are traveling. And if anybody, 500 years back, is suddenly brought to life and beholds us floating away, he would be falling flat on the earth and worshipping us, the most miserable creatures, as gods themselves. And can you guess what would be the world in another 20 years' time? Would anybody dare to guess what is going to happen? Even now, the way there is this knowledge explosion, it is impossible to understand. But what other mahimas are going to come in the future? Etavan Asya Mahima. But He is far greater. What is expressed is very little. And that is expressed in a mathematical, symbolical language. Pado Asya Vishwa Bhutani. So the whole universe, all the creatures, living and non-living, whatever we experience, is only one quarter, one fourth. Tripadasya Amrutam Divi. And whatever is not visible, not because it is in the form of unmanifest, is above our experience, beyond our experience. Because they are subtle creatures, subtle worlds, subtlest worlds, etc.

So our Puranas go into ecstasies describing 14 worlds. We don't understand even one billionth of this world, which we are experiencing every day. What to speak of anything that is subtle. Subtle is not small. You always remember. Subtle is beyond our sensory experience. That is called Ati Indriya Jnanam. Indriya, whatever we are experiencing, is Indriya Jnanam. Whatever transcends, that is called Ati Indriya Jnanam. So, two important points we have to learn from this third verse mantra of the Rig Mantra. Rig. What is it? The first point is God has not created this world in the sense a potter creates this world. He himself has become the world. Otherwise, it is impossible to say Sarvam Kalvidam Brahma. And the second point, even more important, when we say one-fourth, it is not that you take something and cut it into four parts. You push three parts to the other side and only take one part and say this entire universe. It is not a mathematical calculation. It is to make us understand. And I am very happy the Shruti employs this. Suppose he has said, now can you see your hair? Yes, yes. And can you imagine if it is split into a billion parts? Not possible. And can you imagine that one-billionth part of it is further subdivided into one-billionth part? You say, we will attend your class next year maybe, not this year. So, out of pity, there are three-fourths and one-fourth. Yes, yes. Every day we are familiar with it. Especially in 2025, what is called one ana, in the olden times, four anas, eight anas and one rupee. Like that. So, these were employed for conveying the idea, not to convey that inconceivable and inexpressible supreme reality. So, the same thing, topic is being carried in the fourth mantra also.

''TRIPAD URDHAM UDAIT PURUSHAHA''

''PADO ASYAIHA ABHAVAT PUNAHA''

''TATO VISHWAN VYKRAAMAT''

''SAASHANA ANASANE ABHI (4)''

"That is the three-fifth part of the Supreme Brahman situated on top. I will come to the meaning. 'Top' means, as you see on a table, where you pile things up. It is not like that. 'On top' means, imagine an iceberg. How much can you see in an iceberg? Only the tip of the iceberg is visible. We don't see the entire mountain submerged in the water. So, like that, the other part is completely invisible. That is the meaning of 'top.' The other quarter has evolved into this world. Again, the same symbolism is employed here. One-fourth. You divide God into four parts. Three-fourths of the part is non-manifest. It is in the form of the unmanifest. Unmanifest means our sense organs cannot experience it. But one-fourth is manifest. But, as I mentioned just now, one-fourth doesn't mean one-fourth. It means an infinitesimally small part. Is that correct? No, it's not correct. I will come to that point.

What did He do? '<nowiki/>''Tato Vishwam Vykraamat''.' Then He penetrated into all the inert substances of living beings. And then what did He do? 'Vykraamat.' He pervaded all of them. He Himself became spread in the form of every creature. 'Vishwam' means everything in the form of everything. 'Vykraamat' means He is manifesting as everything. As everything. What does everything mean? '''Sa-sha-na-na-sha-ne-abhi''.' It's a difficult word. Not really that difficult. 'Sa-sha-na-na-sha-ne-abhi.' All the creatures, all creation has been divided into two parts: those with life, 'Prana,' and those without life, called 'Jada.' 'Jada' and 'Chaitana.' And that is what I explained earlier. All without life are lumped into one category called 'Jada.' That means there is no 'Prana.' Because there is no 'Prana,' there is no manifestation of consciousness or, to be more precise, awareness.

But 'Pranis,' of infinite varieties, are there, 'Pranis.' How many 'Pranis' are there? It is impossible for us even to understand. That is very difficult for us even to conceive of. So, then He penetrated into all. That means what? It is not like a man forcibly entering into a house. Penetrated means there is a beautiful section, especially in the Brihadaranyika Upanishad. It is called 'Pravesha Shruti.' Having created, 'Tat Srishtva Tadeva Anupravesha.' Having created, He entered into it. But a man, a human being, constructs a house and then he enters into it. Why is it possible? That is not possible for God. It is possible for a human being because the house is different; the human being is different. But God is everything. Where is it that He was not there? This is a beautiful idea. We understand when we recollect the story of Prahlada, especially Prahlada's father, Hiranyakashipu asks, 'Where is your God? Is He in this pillar?' And we know what Prahlada has replied. Now the point is not inside. What was Hiranyakashipu's idea? God is somewhere else. So if He is outside, He cannot be inside. If He is inside, He cannot be outside. We are all like that. Every object in this world is like that. If I am inside the house, I am inside the house. If I am outside the house, I am outside the house. Is it correct? Even in our case, it is not correct.

You imagine, so you have a house and that house is divided into a kitchen, a bathroom, a shrine room, and a visitor's room. So if somebody asks, 'Are you inside or outside?' What would be your reply? From the viewpoint of outside the house, you are inside. From the viewpoint of you sitting at a particular place in your own house, it is outside the kitchen, outside the shrine room, outside the toilet, hopefully, and outside the visitor's room, somewhere you are sitting there. So are you inside or outside? Similarly, every situation is because we are all limited beings; we use this word inside, outside, not to describe the reality, but for the sake of transactions, availability, that's all. But we cannot apply this to God because the question of inside, outside doesn't arise. Where is the clay in the pot? Inside or outside? If anybody thinks I am very clever, I will answer. He would be not so clever. What does it mean? What does it really mean? It means, from the viewpoint of the pot, there is inside and outside. From the viewpoint of the clay, there is no inside or outside. Even you cannot ask whether the pot is inside the clay or outside the clay because there are no two objects. That is what we have to understand."

Vishwa means everything. Vykraama, pervaded, he is manifesting as everything. Then he divided the whole thing as Chaitana and Jada, living and non-living. And he himself saw Asana. Asana means to eat. Every Prani requires food. It's very interesting. And what type of food? Can you live on mud? Can you live on stone? Can you live on a dried leaf? Probably not. So, life depends upon life only. Even vegetarians are forced to live. Every South Indian, whenever he eats one cup of yogurt or curds, he is killing literally billions of bacteria. But he thinks he is the greatest vegetarian in the whole world. So, it is very difficult for us to understand this. All living creatures have to eat food. And whom do they eat? A very interesting thing. They eat each other.

Do we eat plants? Yes. Do we eat animals? Yes. Do we eat animals? Yes. Every time if you ask a doctor, he will tell you inside your stomach, there are plenty of living creatures called bacteria. And bacteria are subdivided into two: living or rather beneficial and harmful. So, we are living. The bacteria do some part of breaking down the food, and they get a share of it, a commission of it. And that is how they live. And we live. We allow them to live rather; otherwise, we will be dead. In fact, a very interesting fact: far fewer people died in India because of COVID. And why did they die? Whereas in other countries, especially what we call Western countries, too many people have died. This is because of a very interesting fact. We are living in not such a pure environment, a dirty environment, a polluted environment. So, we developed a friendship with a lot of bacteria, harmful bacteria, etc. We have become, in medical language, immune. Whereas the other fellows kept everything clean and then they are not immune. That is why the moment this attacked, they were defenseless and then they just passed away. Of course, I will not subscribe to this view. It is not because of the COVID; it is because of Prarabdham. That is my opinion. But some excuse should be there.

Now, what are we talking about? There are living and non-living. Non-living, of course, do not eat. But living, they always eat. That is the meaning of ''Saasana and Anashana''. Sa-Ashana, in those who live, and Sa-Anashana, those who do not live. And that is what is called the entire universe. And that universe is the manifestation of God as both the living and as well as the non-living. Now, what is the plain English translation? That three-fourths of this God is situated on top. Top means in an unmanifested form, which we cannot experience. Only one quarter has evolved into the world. Then He penetrated into all the inert substances of living beings and spread them. That means living, non-living, everything is He. Everything is only one quarter of Him. And the other three quarters are not at all visible. This is the main idea. What does it mean? Sarvam Purushamayam Jagat. The whole, what we call the universe, is nothing but Brahman, in other words. So just ''Tripada Urdham Uday Purushaha''. We have how many worlds? Fourteen worlds. Sometimes three worlds. Bhur, Bhuvaha, and Suvaha. Or what is called ''Caturdasa Bhuvanani''. Fourteen worlds. So all these living beings, either in this world or in the other, thirteen worlds, many scientists are looking for life. So is it in the other world or is it in this world?"

According to our scripture, yes, they are not living in the other world. They are living in this world only. Whatever is experienceable belongs to this world, however far they are. So, there are higher worlds which are invisible. Every higher world is invisible, subtler, still more subtle, still more subtle. Four to seven higher worlds are there. And then the lower worlds are also subtle. And the lowest of that world is called Patala, where a terrible amount of suffering because of Prarabdha Karma is attained there.

So just imagine, we cannot even imagine how big our visible universe is, not to speak of the fourteen worlds. And if we can imagine all the fourteen worlds, put our imagination to a little bit of good work, then even then all that constitutes only one infinitesimal part of this creation. That is a very superficial understanding, as I mentioned earlier.

What does it mean? Let me first give you a beautiful example which I have given so many times. Suppose, just for the sake of clearer understanding, there is a table, a wooden table. But I should not say wooden table. There is an object. Ask a woodworm, what is this object? Naturally, it will say it is food. It will not say wood. It will say food. You ask a human being and he will say it is a wooden object, beautifully made, very useful. That is what he will never say it is food.

And you ask a physicist with a very powerful electronic microscope. Let him look at this object. What does he see? He sees only what we call particles, atoms, sub-atoms, and Anu, Anu Paramanu, which are inconceivable by us. And then what happens? Not only he sees everything, every atom moving at lightning speed. No two atoms ever stay put. They will always be dynamic, not static, moving at tremendous speeds without clashing into each other, bumping into each other.

Now, a peculiar thing happens. As soon as the electronic microscopic vision is applied, suppose he looks at a rock, what does he see? Atoms. He looks at a tree, living tree, what does he see? Atoms. He looks at an animal, living animal, only atoms. He looks at a man, atoms. He looks at a woman, atoms. Whatever he looks at, the differentiation between the living and the non-living is completely destroyed with this vision.

Now, go further. Ask a realized soul, ask Shri RamaKrishna, what is this object? He says, Brahman. Pure consciousness and nothing else. Pure consciousness. God. Everything is God. So, what am I driving at? When we say, I am seeing this universe, it is not that I am seeing some manifestation of God. I, with my limited vision, am limiting Brahman, just as our eyesight can see only a certain range. Beyond that it cannot see. So we can only hear some sounds. Beyond, below and above those ranges, we cannot hear. Everything is like that. So, because we are working through the limited instruments, whatever we experience, if the object we are experiencing may be unlimited, but it will be experienceable only as a limited object. Not because the object is limited, but because of the limitation of the instruments that we are using !! .

This is an important point we have to keep in mind. So, with this, what does it mean? I can see this world. In fact, even if you take an example of this world, there are bacteria. Are we able to see bacteria? It's a very funny thing, you know. How many billions of bacteria are all over our body? A man looks at a woman. "What beautiful lotus eyes!" If he could see with what we call 4K TV vision, he would see the eyes covered fully with bacteria. I don't know what he is going to call her now, or the woman looks at a man, vice versa. So, anything that we look at, whether it is rice, whether it is chapati, whether it is rasagulla, everything will be full of these invisible creatures crawling all over everything. I hope you are getting the point. Fortunately, God has not given us that kind of impracticality. He is a very clever man, you know. That's why he says, "I will give you only partial vision so that you will be happily swallowing whatever comes in front of you." So, this is the meaning.

''Tripath Udbham Udait Purushaha''. That is unmanifested, invisible. Everything is infinite only. But we are viewing that so-called infinite with our finite instruments. So everything appears only like that. Any number of examples can be multiplied. Suppose a person is having what is called color blindness; his vision will be limited only to black and white. Suppose a person is having cataract operation; then his vision will be limited only to that much, very hazy black and white. No detailed chiseling of the face, etc., will be experienceable. I hope I was able to convey the idea. What is it? Whatever we are experiencing is nothing but that Paramapurusha. ''Purusha'' really means He who pervades the entire universe. That is called Purusha. And He is inside also.

That is why ''Purusheta Iti Purushaha''. That is, He who indwells within everybody. Or ''Pura Iti Sarvam Iti Purushaha.'' From the external point of view, like clay that manifests both inside and outside. There is no in-between that can divide it. So the whole thing. But for our understanding, for the sake of Upasana, what is it? We are in the world. We have a body-mind. We are limited only to what this body-mind can present to us. So, this is called ''Srishti Drishti Vada''. And then the mind looks at the same thing in a different way, which is called ''Drishti Srishti Vada.'' Therefore, we have Srishti Drishti Vada and Drishti Srishti Vada.

When I am looking at something, first it is existing, so I am able to look at it. But having experienced it a few times, then I will come to know whether I like it or not. Whether it likes me or not. For example, I may like a tiger. A tiger may not like me. Or I don't like a tiger, but a tiger loves me, there is no doubt about it. So it is a problem of our vision.

What is the meaning of this ''Anuva'' first? That is, realize everything is God. And where are you? Who are you? You are also part of this world. Therefore, who can you be? I am also God. Finally, to lead this vision of our inherent divinity, all these Suktams are told. In every Sukta, the final meaning, if you say, we have taken already completed, Medha Sukta. Oh Mother, give me that Medha. "''Dhiyo Yonaha Prachodayat"'' . What is that Medha? So that I can have right knowledge. And what is that right knowledge? That right knowledge is I am Brahman. That is the ultimate.

So how do we know whatever is ultimate? Like you go on climbing steps. The moment you transcend one step, you come to the next step. And you have to transcend that. You have to go beyond that. But you come to such a place, there is no beyond. That is called a final destination. So until we obtain that knowledge, where beyond which there is no other knowledge, excepting that knowledge, what is that knowledge? I am everything. It is for reaching this realization, all this is being said.

So this is the meaning of that only whatever we are capable of experiencing is graphical language or metaphorical language, one-fourth. But what really speaking, it is neither one-fourth nor three-fourths. It is only our limited vision which is limiting and that is an infinitesimal part of the Divine Lord's manifestation. That is what we have to understand. So all this means effect. Effect means Karya. If there is a Karya and everything we experience is a Karya, there must be a Karana. And that Karana is none other than that Divine. And how do we know it is Divine? That is being said here, Tripadashya Amrutam Divi. First of all, that three-fourths part of that Paramapurusha is described as Amrutam. Why? Because whatever we are experiencing in this world is Amrutam. That is ridden with death. Death means change. But whatever is not manifest, it has neither birth nor death nor any change and that is called Amrutam. So we think we have to be very careful here. Just now we mentioned everything we experience is that Paramapurusha only. How can that Paramapurusha be part of the Amrutam? That means what? That our vision is the problem.

So, our vision is Amrutam. Amrutam means what? Changing. So, this life I have this much of understanding. Next life it changes. That means a little more knowledge. And after 84 crores of births then my vision will become complete.

What is it? First of all, there are not many. There is only one. Second, it is pure consciousness. Nitya, Shuddha, Buddha, Mukta, Chaitanya, Rupaha. There is nothing else. That vision. And that future vision is called Divi. Divi means Svargaloka. That is heavenly world. Divi. And why is it called Divi? It comes from the word Dev. Dev means that which is shining. And what is shining? Consciousness is shining. That means everything is consciousness but we are not able to see it. That is called Amrutam. Amrutam means suffering. So that is why we suffer. If we can see everything as God there would be no suffering at all. We will be filled with Paramananda. That is the meaning of Divi. And our whole life depends upon this Divi. Divi means Prakasha Svarupa.

And who is the most brilliant light that we get? It is the Sun. That is why it is Aditya Narayana. The Sun that scientists describe is only a burning piece of gas. And that is the biggest gas. That knowledge is the biggest gas. But for those who are able to penetrate beyond this it is not gas. It is Narayana himself. And he is hidden behind. Because you see, just imagine even from a normal, very basic scientific understanding so what does the Sun do? He is the cause of his life. And wherever there is life it is the cause of the consciousness. Life means consciousness. Consciousness means life.

But why don't you use one word? Because there is a living person called Prani and there is a dead person, Mrita. Then what happens? Consciousness is eternal but Prana is required to manifest that consciousness. Only a living creature can reflect that consciousness. Not a dead person. And that is why the connection between Prana and Chaitanya is Prana is the reflector, Chaitanyam is the reflected, Chidabasam.

So the Sun is the cause of this Prana. As soon as something becomes a Prani endowed with life immediately it starts reflecting that ever-present pure consciousness. And all this is due to, because of the existence of the Sun. If the Sun is merely a burning, lifeless gas consciousness less, lifeless gas how come from a lifeless thing, life will come? Or to put it in another way how does organic life start from inorganic matter? Inorganic means lifeless.

Swami Vivekananda pointed out more than 150 years back 120 or 130 years back that you are thinking, you are dividing. Inorganic means lifeless. According to scientific understanding that whatever is not inherent can never become manifest.

So if life is not manifest inorganic can never become organic. What type of nonsense you are talking you are understanding, you are propagating to all the other people. So that is why our greatest and only source of life is the Sun. It is because of the Sun creation takes place. It is because of the Sun sustenance all the food material will grow. It is because of the Sun again that death also will take place. That means recycling takes place. Everything is taking place only because of the present what we call the burning gas star.

But if we understand that means when we grow in our capacity to understand better for that Medha Shakti is needed. That is why Medha Suktam has been taken. Then we understand that we are able to see that Aditya Narayana in the most gross way earlier but because of His grace we are able to penetrate the covering the golden covering. Hiran Mahena Patrena Sathyasya Apeetam Mukham Then we understand is nothing but pure consciousness. And that pure consciousness can appear as Jada can appear with life Jiva, Jagat etc. Chit, Achit etc. Jada Padartha and Chaitanya Padartha etc. Not because it has become like that but because of the limitation of the perceiver, the subject.

Please keep this in your mind. As soon as we remove our limitation the same object will appear in a totally different way. Now you look at it the earlier example I gave when we are in the state of a woodworm everywhere we are only looking for food for survival. When we become a human being our capacity to understand becomes better we recognize things for what they are. But when we even improve further then our understanding is far superior. And the greater the understanding, the lesser will be the division, the more will be the harmony, the more will be the oneness.

But when a person removes the instruments totally not only refining the instruments but removing the instruments without instruments you look at whatever it is and that is possible only when we remove this body and mind because both are the instruments. When both these are removed what remains is the pure consciousness without any division. And at that stage I am a small consciousness you are a bigger I am the disciple consciousness small consciousness you are a guru consciousness and this type of understanding is called at least what I call guru consciousness a cow's consciousness not an enlightened person's consciousness.

So this is what is indicated taught in this Purusha Suktam that we are all the time we are Brahman what we are experiencing is Brahman because we are having body mind really speaking that we have to evolve and that is why from the involution we are going to the evolution.

when Swami Vivekananda's met Sri Ramakrishna at a devotee's house in Calcutta, he was asked to sing. Swami Vivekananda sang two songs which were powerful metaphors that convey profound spiritual truths. The songs are "Mana Chalo Nijani Ke Tane" and "Jave Ki He Din Bhi Phale Jaiya," reflect the inner journey and the call to move beyond the limitations of the material world towards higher spiritual realization.

The analogy of being in a foreign country wearing a foreign dress is a poignant way of expressing the idea that, in our ignorance, we identify with the body and mind instead of recognizing our true nature as pure consciousness. This aligns with the concept of ''Tripadasya Amrutam'', emphasizing the need to go beyond the limited identification with the body-mind complex.

As we progress in our spiritual life, the Indriyas (senses) become subtler, signifying a deepening of our perception and understanding. The journey involves transcending the limited vision bound by the physical senses to realize the all-pervading nature of the Purusha, the divine reality.

The idea that Brahman has become everything, both living and non-living, is beautifully expressed. The concept of Antaryami, the inner controller, signifies that the divine is not only the external world but also the indwelling consciousness within each being.

The quote from Bhagavad Gita, where Lord Krishna declares, "''Vistabyaham Idam Krtsnam Ekamsena Sthito Jagat''," reinforces the understanding that the Lord pervades and upholds the entire universe by an infinitesimal part of Himself. This infinitesimal part represents Sat (existence), Chit (consciousness), and Ananda (bliss), highlighting the divine nature of the manifested reality.

In essence, these teachings underscore the transformative journey from ignorance to wisdom, from identification with the limited to realizing the infinite nature of the self. The songs and metaphors serve as powerful tools for contemplation and understanding in the spiritual quest.

The explanation beautifully delves into the concept of Maya Shakti and how it is intricately related to our perception of reality. Maya Shakti, often described as the divine power of illusion, creates the sense of finiteness, time, space, and causation in our experience. That is why mind is Maya. what is mind? time, space and causation through the prism of this mind which is nothing but time space and causation. That is where Srishti comes in and Sthiti comes in. Nasha and Vinasha also comes in because mind is not functioning in deep sleep. So Shri Ramakrishna gives an analogy of a Magician and his magic tricks.

The analogy of the magician and the magic trick is a profound way to illustrate the relationship between reality and illusion. The magician, representing the divine, produces a magic show, and the magic, though appearing real, is ultimately an illusion. Similarly, in the cosmic play of existence, Maya creates the illusion of a separate, finite world, while the ultimate reality, the magician behind the magic, remains unchanged.

The term "Mithya," as used in Advaita Vedanta, describes this apparent reality that is not absolutely real but is also not unreal. It is the limited perception of the infinite reality due to the constraints of time, space, and causation called Kala, Desha, Nimitha.

The assertion that there is nothing separate from God aligns with the non-dualistic philosophy of Advaita Vedanta. In this perspective, the created universe is not something distinct from the divine; rather, it is a manifestation, an expression of the divine through the veiling and projecting power of Maya.

The projection of the universe from the inscrutable power of God emphasizes the idea that the ultimate reality, Brahman, Paramatman, or any other name, is beyond our ordinary understanding. Maya serves as a tool through which the infinite is made accessible to the finite mind, even though it introduces the illusion of separation.

This profound teaching encourages seekers to look beyond the illusion, recognizing the unity that underlies the diversity of creation. It calls for a shift in perspective, transcending the limitations imposed by Maya to realize the inherent oneness of all existence with the divine.

Your explanation beautifully emphasizes the concept of the undivided whole, highlighting the illusory nature of subject-object division. The idea that spiritual effort involves transcending this limited vision to see everything as a holistic unity resonates with the teachings of many spiritual traditions.

The analogy of becoming "holy" by plugging the holes of division is a powerful metaphor. It suggests that as we move beyond the fragmented perception of reality, recognizing the interconnectedness of all things, we attain a state of holiness or completeness.

The exploration of the cycle of living beings eating each other and consuming both living and non-living things brings attention to the intricate web of interdependence in the universe. It underscores the fundamental truth that all aspects of creation, whether living or non-living, are sustained by a common source.

The concept of Jada becoming Chetana and Chetana becoming Jada introduces a profound idea about the interconnectedness of the living and non-living. It hints at the unity underlying apparent distinctions, reflecting the divine play of creation.

The description of the Paramapurusha dividing, multiplying, and then pervading the universe, followed by entering into living and non-living beings, signifies the immanence of the divine in every aspect of creation. It reinforces the idea that the ultimate reality, manifesting as Sat, Chit, and Ananda, is both the source and sustainer of all existence. This is the meaning of ''Sasane Asasena Abhi.''

The promise to explore this interesting idea in the next class adds anticipation for further insights into the nature of creation and the divine presence within it. I look forward to the continuation of this exploration in our next session.

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[[Category:Purusha Suktam]]

Purusha Suktam Lecture 08 on 13-July-2023

2023-12-08T22:12:16Z

2023niru: /* Full Transcript () */

== Full Transcript () ==
'''SUMMARY OF 4th AND 5TH SLOKAS'''

We have been studying this most marvelous Purusha Suktam. As I mentioned earlier, there are hundreds of Suktams, but one of the most famous, most meaningful, most helpful to our spiritual life, giving us the hint into the final truth, everything is Brahma. "Sarvam Kalvidam Brahma" is this Purusha Suktam.

In our previous class, we have discussed the 4th and 5th. "TRIPADA URDHAM UDAIT PURUSHAHA PADO ASYAEHA ABHAVAT PUNAHA| TATO VISHWAM VYAKRAMATU SAASHANA NASHANE ABI." What does it mean? The 3/4ths part of God is in that unmanifested state on top. Top means invisible. Invisible means an unmanifested state. The other 1/4th quarter has evolved into this entire world, that is, I, you, and all of us, living or non-living, are included. And as I mentioned, 1/4th is not 1/4th. "ISTABHYAHAM IDAM KRISHNAM EKAM SHENASTHITO JAGAT." Just one teeny-weeny part. But even that is not true because there is no creation. It is only manifestation. That is to say, we are looking at God, at a tiny little bit of God, and thinking that we know everything. That is the meaning.

Then the Divine Lord or Divine Mother penetrated into all the inert substances and also living beings and spread them. That means He has become everything, is manifesting as everything. This is the essence of the 4th mantra of the Purusha Suktam. Then what happened? Further elaboration of this Srishti Kriya, creative act, is being explained. The entire Purusha Sukta is talking about creation, sustenance, and recycling. So that we can understand, an inquiry should come into our minds. What is all this effect? Every effect must come from a cause, and who is that cause, which or who himself doesn't have any cause. "KARANAM KARANANAM KARANAM MAHAKARANAM AKARANAM." That is the entire burden so that we can claim our divinity that all this time I did not know who I am. Now I know I am thou because I do not exist, only you exist. That is being said in the form of describing the manifestation of the universe and it will come how this creation, the act of creation itself was done. That is going to come. "TASMAD VIRAT AJAYATAH." From that divine, or that divine manifested himself as Virat. Virat means the universal, is the cosmos. "VIRAJO ADHI PURUSHAH." And then what happened? He himself has entered into it. He himself is inside. He himself is outside. He is everything. He is pervading everything. "VIRAJO ADHI" means everything. "PURUSHAH." And he is known as "VIRAJO." "VIRAJO" means to shine. "VIRAJO" means everything is nothing but his manifestation, his splendor. "SAJYATAH ATYARICCHATAH." But do not think that whatever we experience is that much only is HIM. It is infinite.

What we are experiencing is finite. Why? Because we are looking at the infinite with the instruments of finiteness: mind, time, space, and causation. But He is unimaginable. He is beyond any thought, beyond speech, and, of course, beyond any action. "PASCHAT BHOOMI MATHO PURAH" Then He created Bhoomi means Panchabhutas. And then, out of the Panchabhutas, his entire universe has been manifesting. Like ornaments made out of gold, like furniture made out of wood, like pots made out of clay. It is really speaking, there is no pot excepting Nama and Rupa. This is what we discussed in our last class.

Now we are coming, we were actually discussing the sixth (6th) mantra which says

"YAT PURUSHENA HAVISHA

DEVAHA YAGNA MATANVATA

VASANTO ASYA ASID DAAJYAM

GREESHMA EDHMAH SARAD HAVIH." (6)

What does this sixth mantra really mean? Very simple. That there was a great YAJNA and YAJNA means in these olden days modern puja can be translated as YAJNA in the olden days. Especially when we want to understand with the English language. YAJNA means sacrifice. Sacrifice means I have something and I voluntarily give it up. That is an entirely wrong idea. YAJNA means I came from God and I am nothing but God. I have forgotten I am God. I must live in such a way I will again remember I am none other than God. Whether it is scripture or Guru or experiences of life are there only to lead us to that final knowledge I am Brahman, I am God. Aham Brahmasmi So here the concept of YAJNA.

Usually what happens just like our puja, modern puja there will be somebody whom we are worshiping. There will be certain things. So in every puja, three elements, three important elements are involved. The deity whom we are going to approach, the devotee who wants to approach, and the materials through which he wants to approach. And all of them must be one. What is the idea? That the knowledge that my body, my mind plus this world is nothing but God only. So even if I want to offer something to God, I cannot offer because there is nothing which is not He, which is not His.

If we recollect, Sri Ramakrishna first started his spiritual life at the Dakshineshwar Kali temple first as the pujari in the Radha Krishna temple. Subsequently, when his eldest brother Ram Kumar fell sick or became old, he was at Ram Kumar's request and Madhur Babu's request, Sri Ram Krishna took up the position of the pujari. And for a few months, every day he was progressing by leaps and bounds. And a few months after that, it was Sri Ram Krishna's habit to go and collect the flowers and make garlands and then decorate the Lord and with some flowers worship the Divine Mother. One day he said " I went out and then I saw clearly that everything, every tree, every flower-bearing tree, every fruit-bearing tree, they have already offered themselves completely. In fact, if we understand their language, we were created only to adore Thee, to worship Thee, to offer ourselves in Your service". Sri Ram Krishna clearly perceived.

So if something is already offered to somebody, to take it out and offer it to somebody else will be what is called in our language, Uchishta, impurity, pollution. So he said, "My external puja had borne fruit." What is the fruit? To perceive the Divine, a worshipper, a worshipped, and the items with which one worships. All these things are three manifestations of the same Divinity. When that knowledge came, my external puja had come to an end, and funny things happened.

After that, Hriday worshipped for some time. We don't know what happened. He was not suited actually for the job of a pujari. Then one Haladhari, one cousin of Sri Ram Krishna, was given the job. But he had a peculiar idea about the Goddess, especially Mother Kali. Many people have. She is a tamasic deity. Whereas Sri Ram Krishna said many times, "She is neither tamasic, nor rajasic, nor sattvic. She is the very embodiment of all the gunas. Srishti sthiti vinashanam, shakti bhute sanatani. Gunas shraye. She is the substratum, adhishtatra devata of all the gunas. But also gunamayee. She herself is the gunas. She is prakriti, she is maya, she is shakti. By whatever name a person chooses to call her." So that is the understanding.

When a person truly progresses in spiritual life, that becomes a worship. Breathing itself. That is why in the Bhagavad Gita also we say, "When I am breathing, I am doing pranayama. When my hands are moving, I am doing arathrikam. When my legs are moving, I am doing pradakshinam. And when my mouth is uttering words, I am hymning. And when I lie down even to sleep, 'Nidra samadhi sthiti yat yat karma karomi tat tad akilam shambho tava aradhanam.' Because he himself is the worshipper, he himself is the worshipped, etc." So this Haladhari, he had this concept that it is the tamasic deity. Because of the ferocious appearance. He did not understand the symbolism. Kala deified is called Kali. Kala springs, or we imagine Kala from timelessness. When we perceive at a time which is infinite, that means there is no past, present, and future.

To our limited vision, time appears to be in the form of past, present, and future. This is the linear concept. And so even now, the western countries are suffering terribly from this concept. And I don't know how much misery they have to go through before they understand time is a part of the timelessness, Mahakala. And Mahakala is always there. Just as my form cannot be without existence, it is a part of the formless existence. My knowledge is formless Chit. And my manifested joy is nothing but a form of Ananda. Sat, Chit, Ananda. So timelessness, time can never be separated. We cannot see any form without pure Sat. We cannot think of anything without pure Chit. We cannot respond to any emotion without that Ananda. So everything is divine but playing a dual role. One single entity playing a dual role, manifest and unmanifest, formless and with form, etc. And that was what Sri Ramakrishna had realized and said with that, my puja had come to an end.

But this Haladhari had to learn a lot of lessons. But everybody will grow up, no doubt about it. That's why Swami Vivekananda had issued a statement, any soul that is going to be united with God in its last birth at least must be born only in India. Because these partial or faulty, fanatical concepts of religion, God, etc. cannot be tolerated as we grow. God also grows. A finite God, God is never finite. But as man thinks he is finite, he only created us, and he created us out of the best material. And he is our chosen deity. He will not protect anybody excepting us. These childish tribal ideas should vanish altogether. So this is what is being explained through this beautiful Suktams, that the whole world that we are experiencing, the experiencer called the Jivatma, and the instrument called body and mind, and the object called this entire Jagat, all this is without distinction, nothing but that pure Brahman. This is the concept of Yajna. And when we have this knowledge, and every breath of ours becomes a Yajna, a natural Yajna, an automatic Yajna, call it Ajapa , Japa, or call it Yajna.

That is why Sri Ramakrishna was hymned by Swami Vivekananda, "Pranarpana Jagatatharana Krintana Kalidho." Pranarpana. Every millisecond of his life, his very breath is for the good of the world, for the welfare of the world. So with this background, seeing how creation had come about.

Why am I giving such an elaborate introduction? Because don't think, first of all, creation is a separate act. Like a potter taking a material which is not the potter, creates pots, is not like that. The cause of anything is called the material cause. But that is applicable only in this world. But when we look before the creation, the material cause, called Upadana Karana, and the intelligent cause, which conceives of such an idea, only translating with the help of the material, into what the divine being thinks, is called intelligent cause, called Nimitta Karana. So Abhinna Nimitta Upadana Karana is the message that we have to understand. For that, beautiful psychological concepts are being explained here, elaborated here. One such beautiful concept is what we call the psychosomatic effect. It is purely understood in the form of what is called the mind, or the feelings of the mind bring about the physical changes in our body. But our Upanishads go much further than that. What do they say? Whatever we think, and thinking is an internal process that affects not only ourselves, it affects the whole world. For example, a good person can affect the whole world. An evil person, perhaps, even more he can affect, which is not true, the whole world. So that is the idea. Creation itself is a concept of psychosomatic effect. Here somatic, I am not interpreting as the body, somatic means world, psycho means thinking. This process of deep thinking is what brings about, creates.

I want to talk about it a little later, but the sixth mantra we are exploring, what happens in any puja. And here Yajna. And the difference in the Yajna is, they did not have temples, they did not have any constructed, what is called, places, except in Yajna Shalas. And then fire is the most important medium.

What we now call Ishta Devata was in the form of fire, Agni. That's why Agni is called Purohitaha. He who is in front of us to carry is like a postman. We give a letter, and he takes it to the addressee, and then if something the addressee gives, he will bring it back. So this communication facility between us and Gods or superhuman beings is called Purohitaha, priest. That is the idea. Even today in the temples, devotees go there, take offerings, and hand it over to the priest. The priest takes it inside, offers it to God, keeps something there, and then brings it back and then gives as Prasada. That Prasada is symbolic. Our offering is also symbolic. We have certain prayers. What we are offering is a medium. It is like the cover of what we call a letter. An envelope. The cover of the envelope. When we are offering fruits, flowers, garlands, or jewels or money, etc., it is like the envelope, the cover. But what is inside? I want to pass the examinations. I want to get a job. I want to get married. I want children. And I want a better job. And I want to go to America, Australia. I want to earn a lot of money. Big bank balance, etc., etc. This is the real letter. And that is what we can do. Just as a small child wants to feed its mother.

Anyway, this idea is to lit a fire. But that fire has to be lit in a particular way with certain materials called bricks. And then certain things, especially clarified butter, have to be offered into that brightly burning fire. And while they are doing that offering with various prayers and mantras, the whole place has to be protected from malevolent elements. And that idea also, I will come to that. But then, to do this kind of yajna, we require bricks, we require firewood, we require offerings, we require so many other things. But we are talking about where were all those things when this whole physical creation had not come. For that, this Purusha Suktam is giving a brilliant idea of how this had taken place. Through intuition, some rishis came to know about it. Very briefly, it is like this. But first, I will give you an example. Suppose you want to start a business, start a company, start an enterprise, whatever you want to, construct a factory, whatever it is you want to do. What do you do first of all? You will find out some people, people who know how to construct, people who know how to recruit employees, people who know how to manage the whole thing and what raw materials are necessary. So different people you hire, and through them, they are the first creation. And then when you have done this one, and then you command them, "Now you start your job, I want the factory to be built, and it should be working within such a time frame." So that would be the secondary creation. What is the idea I am deriving? First of all, God decided there should be creation. Sankalpa. And then He created what is called Adi Srishti or Primary Srishti, and He created Brahma. For example, Vishnu said, "I want creation." So He created Brahma out of Himself. Meaning He manifested Himself as Brahma. That's why Brahma, the creator, is always depicted as having come from the navel of Vishnu.

This is a Puranic way of conveying the same truth that Purusha Suktam is attempting to express. So what did Brahma do? He had to create. So what does he do? He creates four Manasa Putras. That is precisely what we are going to explore. These Manasa Putras, with their help, he wanted to create. But, of course, there is a story. They understood the whole problem, renounced promptly, and disappeared. Then Brahma did something else. That is not the point. The point is, Parabrahma has created Brahma, as it were, commanding him to continue the act of creation. This Brahma, in turn, created certain Devatas, certain Rishis, certain Sadhyas, and then commissioned them. It's just as I mentioned earlier, when you want to start an enterprise or business, you first have a primary creation with people specialized in particular fields, and then you assign each of them responsibilities. First, construct a place; afterward, procure these raw materials; then keep the machines ready. A factory will be ready, and at some point, you start actually using those raw materials. Out of that factory comes the secondary creation. So creation is primary, and we have talked about that creation. This analogy is excellent for giving us an idea of what Purusha Suktam wants to convey. But there is one problem. In this example, everything is physical and concrete; they are already available. So even those people whom we have employed to carry on the primary creation, the first phase of starting the creation, they already have physical things. But these Devas, the Shatru Devatas, the Rishis, and the Sadhyas, etc., they did not have any of these raw materials. And what did they do? Just like a surgeon – you know, so many expert surgeons are there – this is a beautiful example. The surgeon knows that if they perform an operation in a particular way, there is a great chance of the patient recovering, and the operation being successful. But for that, there is no existing instrument. And though that instrument must be created, how do they do it? They sit down and imagine it should be of this size, this length, this shape, this angle, how thin, how thick, what it should be for different jobs – different types of surgical instruments. And they will call an engineer. The engineer belongs to the infrastructure. And then, with the help of different engineers – somebody to choose the material, somebody to create the particular type of machine to produce, to bend, and to connect this kind of material – different departments have to be harmonized. And then the result will be a concrete instrument that can be used by the surgeon. And most often, they will be very, very successful. Take this example as a model. The primary creation is over, and that was called Purva Srishti. What is Purva Srishti? Now we have discussed. God created Devas, God created Rishis, God created Sadhyas. Why do I mention that? Because that is exactly what is given in the next mantra when we proceed to the next mantra. And then God commanded. Here, God means Brahma, who was created by God. Brahma created the infrastructure. Then Brahma called them together and said, 'Now that I have created you, you go on starting the factory and then start factory creation.' Everything is factory creation.

Why do I say so? Because the Vedas themselves are mentioning it. The Rig Veda itself states, 'Dhātā yathā pūrvam sūrya-candra-masau akalpaya,' describing how Brahma created in the past. When did this creation occur? 'When' here signifies an unknown point in time. However, in the past creation, He created Surya and Chandra. This is reflected in the Krishna Upanishad, which mentions, 'Rayincha Pranincha Aditya Chandrama. Then Samatsaraha. Then Kalaha. Then Anna.' We have discussed these aspects in a beautiful way.

So, the first primary creation is called Adi Srishti. From there, time, space, causation, everything has to be created, and that is referred to as Uttara Srishti - secondary creation or subsequent creation, which we are going to discuss. The crucial point is that they did not have the raw materials to successfully perform the 'surgery,' so to speak.

Similarly, just as a surgeon expresses through experience, 'This is how I would like to imagine the instrument to be,' Brahma, endowed with divine intelligence, says, 'I have created.' When did he create? In the past. What does he do now? There is no need. That's why I used the analogy of a factory. Once the factory is complete, the same car, motorcycle, chapati, and everything will come out without any change. The first time, you have to think and create the instrument. After that, the material will come out. You clean it up, put in the material again, and it gets shaped in a particular way, coming out again. This 'mould,' which I call the factory here, has been created much earlier, and Brahma remembered it. Others also remembered, 'Oh, we constructed a similar factory many years back in that country, in that country, in that country, in the past, and last year also we did. This year also we are doing. It is no great deal at all.' They remembered it. The Smriti has come. This is exactly what these people are doing. They sit down, meditate, and then go on saying, 'This is how one after the other the creation has to come.'

So, just as we do puja for the purpose of creating wealth, materials, or fulfilling our desires, the same thing has to be done. Exactly in the same way, and this is said – the same creation. That means, James Swami, the Atmananda, was there in many, many, many Purva Janmas, and the same audience, all of you, are there. That is a good reason why you should strive for Moksha and then you will be free forever. Somebody else will come in your place. Otherwise, you have to come again and again, hear the same class until you get out, and I have to take the same class until I get out also. So, it applies both ways.

In this introduction, we will be proceeding. It should not be difficult, actually. So, the sixth one, 'Yat Purushena Havisha Devaha Yagna Matanvatha Vasantho Asya Asidh Aajyam Greeshma Edhamah Sarad Havihi.' What did the Devas do? What did they do? They lit up a fire, and then what did they do? They brilliantly invoked the burning fire. Now, for the fire to burn, they require firewood, and for the God to be put as an offering into that, plenty of food should be there. So, they require petrol, firewood, and food, etc., to be offered. What did they do? They sat down and mentally imagined because they were Sathya Sampanna Purushas. 'Sattva Sampanna Purushas,' 'Sattva,' and 'Sathya' are synonymous. Whatever they thought, it just came out.

I will also give you some examples. So for the Yagna performed by the deities with God as the object of fire, the spring was Ghee, the Grishma (that is the summer time) was cooking firewood, and the atom Sharath Kala where plenty of food harvest was there as the offering. They imagined. Now what happened? The miracle has taken place. What is the miracle? It is a creative act. Creation is a creative act. That means it is something unique. Just like any other artist, a sculptor, a musician, he will sit and meditate and bring out new ragas. This bhava, feeling can be expressed this way. He will be doing it and exactly that way and great scientists. They will be working hard. This is what we want to discover or this is what we want to create. They will be thinking deeply and as a result of depth of thinking, ideas will spring forth into their minds. That's why even in the cartoons, they depict here is a person, here is a problem, he is thinking deeply about it. Suddenly an idea comes shown in the form of a bulb lighted up above their heads. Creative act is what the devas did. What happened? As they thought of the Sharath Kaala, Sharath Kaala was created, food was created. As they were thinking of the summer season, summer was created, firewood was created. As they were thinking of the spring season, ghee was created, and Sharath Kaala was created. Why? Sharath Kaala is inevitably associated with ghee etc. and summer season is associated with firewood. Symbolic, remember. And the autumn season was invariably associated with plenty of food. So these are the materials he has to do. The materials come in the course of seasons. Seasons represent time, and time is controlled by the movement of the sun and moon. And the sun and moon were also created as part of the Panchaghutas Akasha, Vayu, Agni, Jala, and Prithvi. Remember, what a beautiful concept. That is what they did. And then what is the raw material? The Gods and the Rishis and the Sadhyas were all made up of Bhagavan. The material for everything beginning from the first, before creation, after the first creation, and even after the second creation, the raw material is nothing but God only. And the intelligent material is also called God.

So Abhinna, Nimitta, Upadana, Karana. This mantra starts describing the later Srishti after the infrastructure has been given. What do you do when you want, as I said, to start a new business? Hire a few experts, assign them the task of completely planning, and then complete the factory, etc. After that, procure the raw material, start manufacturing the goods, and then distribute them. This is what accountants do, along with accounting and educating people on how to use the products, etc.

This is exactly what Brahma did. So, Brahma, in his turn, created Devas, Rishis, and Sadhyas. By offering oblations into a duly consecrated fire, whatever the Gods wanted, whatever they desired, immediately materialized. That is the difference. Not really much difference. Whatever you desire, a musician desires a particular Raga, and he creates it; it becomes materialized. Similarly, a cook wants to create a new recipe, and that is what happens. What does this mean? Ignorance is a system of creation. That is why Shri Ramakrishna said. And to reinforce this idea, whether our interpretation is correct or not, we can beautifully go to Krishna Upanishad, fortunately, which we had done, as a Kabandhi Kathiyayana.

There was a disciple called Kabandhi Kathiyayana. He came to this Rishi and said, 'Hey Bhagwan, how did this creation come about?' Then the Guru said, the Rishi said, Prajapati, which means Brahman here, became desirous of creating this creation. What did he do? Tapas, which means deep thinking here. If somebody wants to realize God, he goes and does Tapasya. What does it mean? He starts living a simple life and sits for meditation for many hours. What does he do in meditation? Deep thinking. Tapasya means deep thinking, not simply a hard day's life, but it is all to aid this deep thinking. Keep only the minimum things which are necessary and then for the Tapasya, do Tapasya, think deeply

That's what Varuna advised his son Bhrigu. 'So you teach me about Brahman. Think deeply, my child, and whatever is necessary to think deeply, that is what you are going to do.' And then, as a result of that, he created the subject and the object, the man and the woman. So Mithuna means the subject and object, enjoyer and the enjoyed, etc. 'First, I will create the infrastructure called Rayi and Prana, and through this, my purpose will be served.' That is what the Bhagavad Gita also says, 'Oh Arjuna, I am the generating seed of all living beings. No creature, moving or non-moving, can purely exist without me. Whatever you see as beautiful, glorious, powerful, good or evil, know that it springs from but a spark of my splendor.'

Arjuna also reinforces this particular idea. 'Why should they not salute you, O Lord? Even the first creation called Brahma, you are the creator of that Brahma. You are, earlier to that, changeless. Everything has come, and that same thing is there in the Bhagavad Gita, again in the 11th chapter. You are the primeval God, the original divine personality. You are the sole resting place of the universe. You are both the knower and the object of knowledge. You are the supreme ego, O possessor of infinite forms. You alone pervade the entire universe.'

And then, to clinch, the 39th verse of the 11th chapter. 'You are Vayu. You are Yamaraja. You are Agni. You are Varuna. You are Chandra. You are the creator of Brahma, the great grandfather of all things. I offer my salutations unto you a thousand times, again and again, again.' So, this is called, as I mentioned, that's what exactly every creative person does. That is what we also do. The whole Samsara is a case of involution and evolution. That is thinking and manifestation, etc. So, as soon as the Devatas, with a prayerful mood, meditated deeply, thought deeply, and what they thought became protection.

So this entire process, as I explained, involves a deep level of contemplation, meditation, and a profound understanding of the connection between the divine, the manifest world, and the process of creation. The analogy of a factory, the creative act of a musician or a cook, and the concept of tapasya or deep thinking all help to illustrate the intricate nature of creation as described in these sacred texts.

The idea that everything is a manifestation of the divine, and that creation involves a partnership between the intelligent cause (Nimitta Karana) and the material cause (Upadana Karana), reflects the philosophical depth present in these ancient texts. The interplay of thought, desire, and manifestation is a recurring theme, emphasizing the interconnectedness of all existence.

That's a profound perspective—equating the act of creation described in these ancient texts with the creative power we experience in our dreams. The analogy of mental Manasika Yagna, where our thoughts and desires play the role of the intelligent cause (Nimitta Karana), is a compelling way to understand our own creative potential.

The connection that is between our desires, Purva Janma Samskaras, and the cycle of creation is fascinating. It aligns with the idea that our past experiences and tendencies influence our present state, and the ongoing cycle continues. The purity and truthfulness I mention as qualities in those ancient beings resonate with the idea that a harmonious and virtuous state of mind can influence the outcomes of our thoughts and desires.

The call to convert our entire life into a Yagna, to see our actions, thoughts, and existence as an offering, aligns with the spiritual teachings emphasizing selfless service and living in harmony with the divine order.

SAPTA ASYA SAMPARIDHAYAH

TRISAPTA SAMADHAH KRITAAH

DEVAYAD YAJNAM TANWANAAH

ABADHNAN PURUSHAM PASUM (7)

The detailed explanation of the seventh mantra provides valuable insights into the cosmic order and the role of these rituals in establishing protective boundaries during worship. The concept of Paridhis, representing the limits or borders, is intriguing. If time allows, I'd be interested to hear more about the significance and nature of these Paridhis in the next part of your discussion.

The association of specific mantras and rituals with protective barriers against malevolent forces is a theme found not only in ancient Vedic practices but also in various cultural and religious traditions worldwide. It reflects a universal human concern for protection and the recognition of different realms, both physical and metaphysical.

Additionally, the concept of gross and subtle elements, where the subtle elements become the inner world (Sukshma and Karana Shariras) and the Panchikrita Pancha Mahabhutas form the physical world, provides a framework for understanding the interconnectedness of the macrocosm and microcosm.

The reference to the subtle elements as Tanmatras and their role in shaping the inner world adds depth to the understanding of the creation process. The incorporation of time, represented by day and night, as an essential element in the ritual further emphasizes the holistic nature of these Vedic concepts.

The human body and brain evolve to a point where Chit, intelligence, becomes dominant, and Ananda, the bliss aspect, also begins to manifest. This marks a shift from the primarily Sat manifestation to a more balanced integration of Sat, Chit, and Ananda. With the human birth, the potential for a deeper understanding of the divine nature of Sat, Chit, Ananda becomes possible.

The Yajna, performed by the Devas and other celestial beings, symbolizes the conscious and purposeful engagement in this process of creation and evolution. The sacrificial fires, borders, and firewood all represent the various aspects and materials involved in this cosmic ceremony.

The concept of Pashu, often misunderstood as a sacrificial animal, is elucidated as a representation of the animalistic qualities within individuals. These animalistic qualities include excessive identification with the body and mind, and behaviors driven by basic instincts like survival, procreation, and dominance. The symbolic killing of Pashu in the Yajna represents the transcendence of these animalistic tendencies and the recognition of a higher reality beyond the ego.

In the next class, the discussion will likely delve deeper into the symbolism behind Bali (sacrifice) and how it signifies the relinquishment of egoistic tendencies to attain enlightenment. The ritualistic aspects of lighting three fires, the significance of the seven borders, and the role of 21 firewoods in the Yajna are anticipated to be expounded upon in the upcoming sessions.

In summary, Swami Atmananda explains the three-fold evolution of individuals: biological evolution, moral evolution, and spiritual evolution.
# Biological Evolution: This is an external and vertical process where the human body and brain evolve to a point where Sat (existence), Chit (intelligence), and Ananda (bliss) manifest in a more balanced way.
# Moral Evolution: This is an internal and horizontal process where individuals identify with progressively larger groups, starting with the self, family, village, state, country, and expanding to encompass the entire world and beyond. It is a growth beyond limited body-mind identification.
# Spiritual Evolution: Following moral evolution, spiritual evolution takes place. It is a vertical process that is independent of biological and moral considerations. Individuals embark on spiritual evolution individually, transcending previous identifications and reconnecting with a higher reality.

The concept of Yajna is essential in understanding these evolutions. Yajna symbolizes an act of creation, expansion, and evolution. Through Yajna, individuals grow biologically, morally, and spiritually. The act of sacrifice in Yajna is not about a literal animal sacrifice but symbolizes the relinquishment of egoistic tendencies and the recognition of a higher reality beyond the ego.

Swami Atmananda concludes by equating Yajna with modern Puja, emphasizing that to worship God, one must become God. This involves sacrificing one's ego (Ahamkara) and surrendering to the divine (Sharanagati). These profound ideas will be further explored in the next class.
[[Category:Purusha Suktam]]

Purusha Suktam Lecture 08 on 13-July-2023

2023-12-08T22:10:03Z

2023niru: /* Full Transcript () */

== Full Transcript () ==
'''SUMMARY OF 4th AND 5TH SLOKAS'''

We have been studying this most marvelous Purusha Suktam. As I mentioned earlier, there are hundreds of Suktams, but one of the most famous, most meaningful, most helpful to our spiritual life, giving us the hint into the final truth, everything is Brahma. "Sarvam Kalvidam Brahma" is this Purusha Suktam.

In our previous class, we have discussed the 4th and 5th. "TRIPADA URDHAM UDAIT PURUSHAHA PADO ASYAEHA ABHAVAT PUNAHA| TATO VISHWAM VYAKRAMATU SAASHANA NASHANE ABI." What does it mean? The 3/4ths part of God is in that unmanifested state on top. Top means invisible. Invisible means an unmanifested state. The other 1/4th quarter has evolved into this entire world, that is, I, you, and all of us, living or non-living, are included. And as I mentioned, 1/4th is not 1/4th. "ISTABHYAHAM IDAM KRISHNAM EKAM SHENASTHITO JAGAT." Just one teeny-weeny part. But even that is not true because there is no creation. It is only manifestation. That is to say, we are looking at God, at a tiny little bit of God, and thinking that we know everything. That is the meaning.

Then the Divine Lord or Divine Mother penetrated into all the inert substances and also living beings and spread them. That means He has become everything, is manifesting as everything. This is the essence of the 4th mantra of the Purusha Suktam. Then what happened? Further elaboration of this Srishti Kriya, creative act, is being explained. The entire Purusha Sukta is talking about creation, sustenance, and recycling. So that we can understand, an inquiry should come into our minds. What is all this effect? Every effect must come from a cause, and who is that cause, which or who himself doesn't have any cause. "KARANAM KARANANAM KARANAM MAHAKARANAM AKARANAM." That is the entire burden so that we can claim our divinity that all this time I did not know who I am. Now I know I am thou because I do not exist, only you exist. That is being said in the form of describing the manifestation of the universe and it will come how this creation, the act of creation itself was done. That is going to come. "TASMAD VIRAT AJAYATAH." From that divine, or that divine manifested himself as Virat. Virat means the universal, is the cosmos. "VIRAJO ADHI PURUSHAH." And then what happened? He himself has entered into it. He himself is inside. He himself is outside. He is everything. He is pervading everything. "VIRAJO ADHI" means everything. "PURUSHAH." And he is known as "VIRAJO." "VIRAJO" means to shine. "VIRAJO" means everything is nothing but his manifestation, his splendor. "SAJYATAH ATYARICCHATAH." But do not think that whatever we experience is that much only is HIM. It is infinite.

What we are experiencing is finite. Why? Because we are looking at the infinite with the instruments of finiteness: mind, time, space, and causation. But he is unimaginable. He is beyond any thought, beyond speech, and, of course, beyond any action. "PASCHAT BHOOMI MATHO PURAH" Then he created Bhoomi means Panchabhutas. And then, out of the Panchabhutas, his entire universe has been manifesting. Like ornaments made out of gold, like furniture made out of wood, like pots made out of clay. It is really speaking, there is no pot excepting Nama and Rupa. This is what we discussed in our last class.

Now we are coming, we were actually discussing the sixth (6th) mantra which says

"YAT PURUSHENA HAVISHA

DEVAHA YAGNA MATANVATA

VASANTO ASYA ASID DAAJYAM

GREESHMA EDHMAH SARAD HAVIH." (6)

What does this sixth mantra really mean? Very simple. That there was a great YAJNA and YAJNA means in these olden days modern puja can be translated as YAJNA in the olden days. Especially when we want to understand with the English language. YAJNA means sacrifice. Sacrifice means I have something and I voluntarily give it up. That is an entirely wrong idea. YAJNA means I came from God and I am nothing but God. I have forgotten I am God. I must live in such a way I will again remember I am none other than God. Whether it is scripture or Guru or experiences of life are there only to lead us to that final knowledge I am Brahman, I am God. Aham Brahmasmi So here the concept of YAJNA.

Usually what happens just like our puja, modern puja there will be somebody whom we are worshiping. There will be certain things. So in every puja, three elements, three important elements are involved. The deity whom we are going to approach, the devotee who wants to approach, and the materials through which he wants to approach. And all of them must be one. What is the idea? That the knowledge that my body, my mind plus this world is nothing but God only. So even if I want to offer something to God, I cannot offer because there is nothing which is not He, which is not His.

If we recollect, Sri Ramakrishna first started his spiritual life at the Dakshineshwar Kali temple first as the pujari in the Radha Krishna temple. Subsequently, when his eldest brother Ram Kumar fell sick or became old, he was at Ram Kumar's request and Madhur Babu's request, Sri Ram Krishna took up the position of the pujari. And for a few months, every day he was progressing by leaps and bounds. And a few months after that, it was Sri Ram Krishna's habit to go and collect the flowers and make garlands and then decorate the Lord and with some flowers worship the Divine Mother. One day he said " I went out and then I saw clearly that everything, every tree, every flower-bearing tree, every fruit-bearing tree, they have already offered themselves completely. In fact, if we understand their language, we were created only to adore Thee, to worship Thee, to offer ourselves in Your service". Sri Ram Krishna clearly perceived.

So if something is already offered to somebody, to take it out and offer it to somebody else will be what is called in our language, Uchishta, impurity, pollution. So he said, "My external puja had borne fruit." What is the fruit? To perceive the Divine, a worshipper, a worshipped, and the items with which one worships. All these things are three manifestations of the same Divinity. When that knowledge came, my external puja had come to an end, and funny things happened.

After that, Hriday worshipped for some time. We don't know what happened. He was not suited actually for the job of a pujari. Then one Haladhari, one cousin of Sri Ram Krishna, was given the job. But he had a peculiar idea about the Goddess, especially Mother Kali. Many people have. She is a tamasic deity. Whereas Sri Ram Krishna said many times, "She is neither tamasic, nor rajasic, nor sattvic. She is the very embodiment of all the gunas. Srishti sthiti vinashanam, shakti bhute sanatani. Gunas shraye. She is the substratum, adhishtatra devata of all the gunas. But also gunamayee. She herself is the gunas. She is prakriti, she is maya, she is shakti. By whatever name a person chooses to call her." So that is the understanding.

When a person truly progresses in spiritual life, that becomes a worship. Breathing itself. That is why in the Bhagavad Gita also we say, "When I am breathing, I am doing pranayama. When my hands are moving, I am doing arathrikam. When my legs are moving, I am doing pradakshinam. And when my mouth is uttering words, I am hymning. And when I lie down even to sleep, 'Nidra samadhi sthiti yat yat karma karomi tat tad akilam shambho tava aradhanam.' Because he himself is the worshipper, he himself is the worshipped, etc." So this Haladhari, he had this concept that it is the tamasic deity. Because of the ferocious appearance. He did not understand the symbolism. Kala deified is called Kali. Kala springs, or we imagine Kala from timelessness. When we perceive at a time which is infinite, that means there is no past, present, and future.

To our limited vision, time appears to be in the form of past, present, and future. This is the linear concept. And so even now, the western countries are suffering terribly from this concept. And I don't know how much misery they have to go through before they understand time is a part of the timelessness, Mahakala. And Mahakala is always there. Just as my form cannot be without existence, it is a part of the formless existence. My knowledge is formless Chit. And my manifested joy is nothing but a form of Ananda. Sat, Chit, Ananda. So timelessness, time can never be separated. We cannot see any form without pure Sat. We cannot think of anything without pure Chit. We cannot respond to any emotion without that Ananda. So everything is divine but playing a dual role. One single entity playing a dual role, manifest and unmanifest, formless and with form, etc. And that was what Sri Ramakrishna had realized and said with that, my puja had come to an end.

But this Haladhari had to learn a lot of lessons. But everybody will grow up, no doubt about it. That's why Swami Vivekananda had issued a statement, any soul that is going to be united with God in its last birth at least must be born only in India. Because these partial or faulty, fanatical concepts of religion, God, etc. cannot be tolerated as we grow. God also grows. A finite God, God is never finite. But as man thinks he is finite, he only created us, and he created us out of the best material. And he is our chosen deity. He will not protect anybody excepting us. These childish tribal ideas should vanish altogether. So this is what is being explained through this beautiful Suktams, that the whole world that we are experiencing, the experiencer called the Jivatma, and the instrument called body and mind, and the object called this entire Jagat, all this is without distinction, nothing but that pure Brahman. This is the concept of Yajna. And when we have this knowledge, and every breath of ours becomes a Yajna, a natural Yajna, an automatic Yajna, call it Ajapa , Japa, or call it Yajna.

That is why Sri Ramakrishna was hymned by Swami Vivekananda, "Pranarpana Jagatatharana Krintana Kalidho." Pranarpana. Every millisecond of his life, his very breath is for the good of the world, for the welfare of the world. So with this background, seeing how creation had come about.

Why am I giving such an elaborate introduction? Because don't think, first of all, creation is a separate act. Like a potter taking a material which is not the potter, creates pots, is not like that. The cause of anything is called the material cause. But that is applicable only in this world. But when we look before the creation, the material cause, called Upadana Karana, and the intelligent cause, which conceives of such an idea, only translating with the help of the material, into what the divine being thinks, is called intelligent cause, called Nimitta Karana. So Abhinna Nimitta Upadana Karana is the message that we have to understand. For that, beautiful psychological concepts are being explained here, elaborated here. One such beautiful concept is what we call the psychosomatic effect. It is purely understood in the form of what is called the mind, or the feelings of the mind bring about the physical changes in our body. But our Upanishads go much further than that. What do they say? Whatever we think, and thinking is an internal process that affects not only ourselves, it affects the whole world. For example, a good person can affect the whole world. An evil person, perhaps, even more he can affect, which is not true, the whole world. So that is the idea. Creation itself is a concept of psychosomatic effect. Here somatic, I am not interpreting as the body, somatic means world, psycho means thinking. This process of deep thinking is what brings about, creates.

I want to talk about it a little later, but the sixth mantra we are exploring, what happens in any puja. And here Yajna. And the difference in the Yajna is, they did not have temples, they did not have any constructed, what is called, places, except in Yajna Shalas. And then fire is the most important medium.

What we now call Ishta Devata was in the form of fire, Agni. That's why Agni is called Purohitaha. He who is in front of us to carry is like a postman. We give a letter, and he takes it to the addressee, and then if something the addressee gives, he will bring it back. So this communication facility between us and Gods or superhuman beings is called Purohitaha, priest. That is the idea. Even today in the temples, devotees go there, take offerings, and hand it over to the priest. The priest takes it inside, offers it to God, keeps something there, and then brings it back and then gives as Prasada. That Prasada is symbolic. Our offering is also symbolic. We have certain prayers. What we are offering is a medium. It is like the cover of what we call a letter. An envelope. The cover of the envelope. When we are offering fruits, flowers, garlands, or jewels or money, etc., it is like the envelope, the cover. But what is inside? I want to pass the examinations. I want to get a job. I want to get married. I want children. And I want a better job. And I want to go to America, Australia. I want to earn a lot of money. Big bank balance, etc., etc. This is the real letter. And that is what we can do. Just as a small child wants to feed its mother.

Anyway, this idea is to lit a fire. But that fire has to be lit in a particular way with certain materials called bricks. And then certain things, especially clarified butter, have to be offered into that brightly burning fire. And while they are doing that offering with various prayers and mantras, the whole place has to be protected from malevolent elements. And that idea also, I will come to that. But then, to do this kind of yajna, we require bricks, we require firewood, we require offerings, we require so many other things. But we are talking about where were all those things when this whole physical creation had not come. For that, this Purusha Suktam is giving a brilliant idea of how this had taken place. Through intuition, some rishis came to know about it. Very briefly, it is like this. But first, I will give you an example. Suppose you want to start a business, start a company, start an enterprise, whatever you want to, construct a factory, whatever it is you want to do. What do you do first of all? You will find out some people, people who know how to construct, people who know how to recruit employees, people who know how to manage the whole thing and what raw materials are necessary. So different people you hire, and through them, they are the first creation. And then when you have done this one, and then you command them, "Now you start your job, I want the factory to be built, and it should be working within such a time frame." So that would be the secondary creation. What is the idea I am deriving? First of all, God decided there should be creation. Sankalpa. And then He created what is called Adi Srishti or Primary Srishti, and He created Brahma. For example, Vishnu said, "I want creation." So He created Brahma out of Himself. Meaning He manifested Himself as Brahma. That's why Brahma, the creator, is always depicted as having come from the navel of Vishnu.

This is a Puranic way of conveying the same truth that Purusha Suktam is attempting to express. So what did Brahma do? He had to create. So what does he do? He creates four Manasa Putras. That is precisely what we are going to explore. These Manasa Putras, with their help, he wanted to create. But, of course, there is a story. They understood the whole problem, renounced promptly, and disappeared. Then Brahma did something else. That is not the point. The point is, Parabrahma has created Brahma, as it were, commanding him to continue the act of creation. This Brahma, in turn, created certain Devatas, certain Rishis, certain Sadhyas, and then commissioned them. It's just as I mentioned earlier, when you want to start an enterprise or business, you first have a primary creation with people specialized in particular fields, and then you assign each of them responsibilities. First, construct a place; afterward, procure these raw materials; then keep the machines ready. A factory will be ready, and at some point, you start actually using those raw materials. Out of that factory comes the secondary creation. So creation is primary, and we have talked about that creation. This analogy is excellent for giving us an idea of what Purusha Suktam wants to convey. But there is one problem. In this example, everything is physical and concrete; they are already available. So even those people whom we have employed to carry on the primary creation, the first phase of starting the creation, they already have physical things. But these Devas, the Shatru Devatas, the Rishis, and the Sadhyas, etc., they did not have any of these raw materials. And what did they do? Just like a surgeon – you know, so many expert surgeons are there – this is a beautiful example. The surgeon knows that if they perform an operation in a particular way, there is a great chance of the patient recovering, and the operation being successful. But for that, there is no existing instrument. And though that instrument must be created, how do they do it? They sit down and imagine it should be of this size, this length, this shape, this angle, how thin, how thick, what it should be for different jobs – different types of surgical instruments. And they will call an engineer. The engineer belongs to the infrastructure. And then, with the help of different engineers – somebody to choose the material, somebody to create the particular type of machine to produce, to bend, and to connect this kind of material – different departments have to be harmonized. And then the result will be a concrete instrument that can be used by the surgeon. And most often, they will be very, very successful. Take this example as a model. The primary creation is over, and that was called Purva Srishti. What is Purva Srishti? Now we have discussed. God created Devas, God created Rishis, God created Sadhyas. Why do I mention that? Because that is exactly what is given in the next mantra when we proceed to the next mantra. And then God commanded. Here, God means Brahma, who was created by God. Brahma created the infrastructure. Then Brahma called them together and said, 'Now that I have created you, you go on starting the factory and then start factory creation.' Everything is factory creation.

Why do I say so? Because the Vedas themselves are mentioning it. The Rig Veda itself states, 'Dhātā yathā pūrvam sūrya-candra-masau akalpaya,' describing how Brahma created in the past. When did this creation occur? 'When' here signifies an unknown point in time. However, in the past creation, He created Surya and Chandra. This is reflected in the Krishna Upanishad, which mentions, 'Rayincha Pranincha Aditya Chandrama. Then Samatsaraha. Then Kalaha. Then Anna.' We have discussed these aspects in a beautiful way.

So, the first primary creation is called Adi Srishti. From there, time, space, causation, everything has to be created, and that is referred to as Uttara Srishti - secondary creation or subsequent creation, which we are going to discuss. The crucial point is that they did not have the raw materials to successfully perform the 'surgery,' so to speak.

Similarly, just as a surgeon expresses through experience, 'This is how I would like to imagine the instrument to be,' Brahma, endowed with divine intelligence, says, 'I have created.' When did he create? In the past. What does he do now? There is no need. That's why I used the analogy of a factory. Once the factory is complete, the same car, motorcycle, chapati, and everything will come out without any change. The first time, you have to think and create the instrument. After that, the material will come out. You clean it up, put in the material again, and it gets shaped in a particular way, coming out again. This 'mould,' which I call the factory here, has been created much earlier, and Brahma remembered it. Others also remembered, 'Oh, we constructed a similar factory many years back in that country, in that country, in that country, in the past, and last year also we did. This year also we are doing. It is no great deal at all.' They remembered it. The Smriti has come. This is exactly what these people are doing. They sit down, meditate, and then go on saying, 'This is how one after the other the creation has to come.'

So, just as we do puja for the purpose of creating wealth, materials, or fulfilling our desires, the same thing has to be done. Exactly in the same way, and this is said – the same creation. That means, James Swami, the Atmananda, was there in many, many, many Purva Janmas, and the same audience, all of you, are there. That is a good reason why you should strive for Moksha and then you will be free forever. Somebody else will come in your place. Otherwise, you have to come again and again, hear the same class until you get out, and I have to take the same class until I get out also. So, it applies both ways.

In this introduction, we will be proceeding. It should not be difficult, actually. So, the sixth one, 'Yat Purushena Havisha Devaha Yagna Matanvatha Vasantho Asya Asidh Aajyam Greeshma Edhamah Sarad Havihi.' What did the Devas do? What did they do? They lit up a fire, and then what did they do? They brilliantly invoked the burning fire. Now, for the fire to burn, they require firewood, and for the God to be put as an offering into that, plenty of food should be there. So, they require petrol, firewood, and food, etc., to be offered. What did they do? They sat down and mentally imagined because they were Sathya Sampanna Purushas. 'Sattva Sampanna Purushas,' 'Sattva,' and 'Sathya' are synonymous. Whatever they thought, it just came out.

I will also give you some examples. So for the Yagna performed by the deities with God as the object of fire, the spring was Ghee, the Grishma (that is the summer time) was cooking firewood, and the atom Sharath Kala where plenty of food harvest was there as the offering. They imagined. Now what happened? The miracle has taken place. What is the miracle? It is a creative act. Creation is a creative act. That means it is something unique. Just like any other artist, a sculptor, a musician, he will sit and meditate and bring out new ragas. This bhava, feeling can be expressed this way. He will be doing it and exactly that way and great scientists. They will be working hard. This is what we want to discover or this is what we want to create. They will be thinking deeply and as a result of depth of thinking, ideas will spring forth into their minds. That's why even in the cartoons, they depict here is a person, here is a problem, he is thinking deeply about it. Suddenly an idea comes shown in the form of a bulb lighted up above their heads. Creative act is what the devas did. What happened? As they thought of the Sharath Kaala, Sharath Kaala was created, food was created. As they were thinking of the summer season, summer was created, firewood was created. As they were thinking of the spring season, ghee was created, and Sharath Kaala was created. Why? Sharath Kaala is inevitably associated with ghee etc. and summer season is associated with firewood. Symbolic, remember. And the autumn season was invariably associated with plenty of food. So these are the materials he has to do. The materials come in the course of seasons. Seasons represent time, and time is controlled by the movement of the sun and moon. And the sun and moon were also created as part of the Panchaghutas Akasha, Vayu, Agni, Jala, and Prithvi. Remember, what a beautiful concept. That is what they did. And then what is the raw material? The Gods and the Rishis and the Sadhyas were all made up of Bhagavan. The material for everything beginning from the first, before creation, after the first creation, and even after the second creation, the raw material is nothing but God only. And the intelligent material is also called God.

So Abhinna, Nimitta, Upadana, Karana. This mantra starts describing the later Srishti after the infrastructure has been given. What do you do when you want, as I said, to start a new business? Hire a few experts, assign them the task of completely planning, and then complete the factory, etc. After that, procure the raw material, start manufacturing the goods, and then distribute them. This is what accountants do, along with accounting and educating people on how to use the products, etc.

This is exactly what Brahma did. So, Brahma, in his turn, created Devas, Rishis, and Sadhyas. By offering oblations into a duly consecrated fire, whatever the Gods wanted, whatever they desired, immediately materialized. That is the difference. Not really much difference. Whatever you desire, a musician desires a particular Raga, and he creates it; it becomes materialized. Similarly, a cook wants to create a new recipe, and that is what happens. What does this mean? Ignorance is a system of creation. That is why Shri Ramakrishna said. And to reinforce this idea, whether our interpretation is correct or not, we can beautifully go to Krishna Upanishad, fortunately, which we had done, as a Kabandhi Kathiyayana.

There was a disciple called Kabandhi Kathiyayana. He came to this Rishi and said, 'Hey Bhagwan, how did this creation come about?' Then the Guru said, the Rishi said, Prajapati, which means Brahman here, became desirous of creating this creation. What did he do? Tapas, which means deep thinking here. If somebody wants to realize God, he goes and does Tapasya. What does it mean? He starts living a simple life and sits for meditation for many hours. What does he do in meditation? Deep thinking. Tapasya means deep thinking, not simply a hard day's life, but it is all to aid this deep thinking. Keep only the minimum things which are necessary and then for the Tapasya, do Tapasya, think deeply

That's what Varuna advised his son Bhrigu. 'So you teach me about Brahman. Think deeply, my child, and whatever is necessary to think deeply, that is what you are going to do.' And then, as a result of that, he created the subject and the object, the man and the woman. So Mithuna means the subject and object, enjoyer and the enjoyed, etc. 'First, I will create the infrastructure called Rayi and Prana, and through this, my purpose will be served.' That is what the Bhagavad Gita also says, 'Oh Arjuna, I am the generating seed of all living beings. No creature, moving or non-moving, can purely exist without me. Whatever you see as beautiful, glorious, powerful, good or evil, know that it springs from but a spark of my splendor.'

Arjuna also reinforces this particular idea. 'Why should they not salute you, O Lord? Even the first creation called Brahma, you are the creator of that Brahma. You are, earlier to that, changeless. Everything has come, and that same thing is there in the Bhagavad Gita, again in the 11th chapter. You are the primeval God, the original divine personality. You are the sole resting place of the universe. You are both the knower and the object of knowledge. You are the supreme ego, O possessor of infinite forms. You alone pervade the entire universe.'

And then, to clinch, the 39th verse of the 11th chapter. 'You are Vayu. You are Yamaraja. You are Agni. You are Varuna. You are Chandra. You are the creator of Brahma, the great grandfather of all things. I offer my salutations unto you a thousand times, again and again, again.' So, this is called, as I mentioned, that's what exactly every creative person does. That is what we also do. The whole Samsara is a case of involution and evolution. That is thinking and manifestation, etc. So, as soon as the Devatas, with a prayerful mood, meditated deeply, thought deeply, and what they thought became protection.

So this entire process, as I explained, involves a deep level of contemplation, meditation, and a profound understanding of the connection between the divine, the manifest world, and the process of creation. The analogy of a factory, the creative act of a musician or a cook, and the concept of tapasya or deep thinking all help to illustrate the intricate nature of creation as described in these sacred texts.

The idea that everything is a manifestation of the divine, and that creation involves a partnership between the intelligent cause (Nimitta Karana) and the material cause (Upadana Karana), reflects the philosophical depth present in these ancient texts. The interplay of thought, desire, and manifestation is a recurring theme, emphasizing the interconnectedness of all existence.

That's a profound perspective—equating the act of creation described in these ancient texts with the creative power we experience in our dreams. The analogy of mental Manasika Yagna, where our thoughts and desires play the role of the intelligent cause (Nimitta Karana), is a compelling way to understand our own creative potential.

The connection that is between our desires, Purva Janma Samskaras, and the cycle of creation is fascinating. It aligns with the idea that our past experiences and tendencies influence our present state, and the ongoing cycle continues. The purity and truthfulness I mention as qualities in those ancient beings resonate with the idea that a harmonious and virtuous state of mind can influence the outcomes of our thoughts and desires.

The call to convert our entire life into a Yagna, to see our actions, thoughts, and existence as an offering, aligns with the spiritual teachings emphasizing selfless service and living in harmony with the divine order.

SAPTA ASYA SAMPARIDHAYAH

TRISAPTA SAMADHAH KRITAAH

DEVAYAD YAJNAM TANWANAAH

ABADHNAN PURUSHAM PASUM (7)

The detailed explanation of the seventh mantra provides valuable insights into the cosmic order and the role of these rituals in establishing protective boundaries during worship. The concept of Paridhis, representing the limits or borders, is intriguing. If time allows, I'd be interested to hear more about the significance and nature of these Paridhis in the next part of your discussion.

The association of specific mantras and rituals with protective barriers against malevolent forces is a theme found not only in ancient Vedic practices but also in various cultural and religious traditions worldwide. It reflects a universal human concern for protection and the recognition of different realms, both physical and metaphysical.

Additionally, the concept of gross and subtle elements, where the subtle elements become the inner world (Sukshma and Karana Shariras) and the Panchikrita Pancha Mahabhutas form the physical world, provides a framework for understanding the interconnectedness of the macrocosm and microcosm.

The reference to the subtle elements as Tanmatras and their role in shaping the inner world adds depth to the understanding of the creation process. The incorporation of time, represented by day and night, as an essential element in the ritual further emphasizes the holistic nature of these Vedic concepts.

The human body and brain evolve to a point where Chit, intelligence, becomes dominant, and Ananda, the bliss aspect, also begins to manifest. This marks a shift from the primarily Sat manifestation to a more balanced integration of Sat, Chit, and Ananda. With the human birth, the potential for a deeper understanding of the divine nature of Sat, Chit, Ananda becomes possible.

The Yajna, performed by the Devas and other celestial beings, symbolizes the conscious and purposeful engagement in this process of creation and evolution. The sacrificial fires, borders, and firewood all represent the various aspects and materials involved in this cosmic ceremony.

The concept of Pashu, often misunderstood as a sacrificial animal, is elucidated as a representation of the animalistic qualities within individuals. These animalistic qualities include excessive identification with the body and mind, and behaviors driven by basic instincts like survival, procreation, and dominance. The symbolic killing of Pashu in the Yajna represents the transcendence of these animalistic tendencies and the recognition of a higher reality beyond the ego.

In the next class, the discussion will likely delve deeper into the symbolism behind Bali (sacrifice) and how it signifies the relinquishment of egoistic tendencies to attain enlightenment. The ritualistic aspects of lighting three fires, the significance of the seven borders, and the role of 21 firewoods in the Yajna are anticipated to be expounded upon in the upcoming sessions.

In summary, Swami Atmananda explains the three-fold evolution of individuals: biological evolution, moral evolution, and spiritual evolution.
# Biological Evolution: This is an external and vertical process where the human body and brain evolve to a point where Sat (existence), Chit (intelligence), and Ananda (bliss) manifest in a more balanced way.
# Moral Evolution: This is an internal and horizontal process where individuals identify with progressively larger groups, starting with the self, family, village, state, country, and expanding to encompass the entire world and beyond. It is a growth beyond limited body-mind identification.
# Spiritual Evolution: Following moral evolution, spiritual evolution takes place. It is a vertical process that is independent of biological and moral considerations. Individuals embark on spiritual evolution individually, transcending previous identifications and reconnecting with a higher reality.

The concept of Yajna is essential in understanding these evolutions. Yajna symbolizes an act of creation, expansion, and evolution. Through Yajna, individuals grow biologically, morally, and spiritually. The act of sacrifice in Yajna is not about a literal animal sacrifice but symbolizes the relinquishment of egoistic tendencies and the recognition of a higher reality beyond the ego.

Swami Atmananda concludes by equating Yajna with modern Puja, emphasizing that to worship God, one must become God. This involves sacrificing one's ego (Ahamkara) and surrendering to the divine (Sharanagati). These profound ideas will be further explored in the next class.
[[Category:Purusha Suktam]]

Purusha Suktam Lecture 08 on 13-July-2023

2023-12-08T22:08:36Z

2023niru: /* Full Transcript () */

== Full Transcript () ==
'''SUMMARY OF 4th AND 5TH SLOKAS'''

We have been studying this most marvelous Purusha Suktam. As I mentioned earlier, there are hundreds of Suktams, but one of the most famous, most meaningful, most helpful to our spiritual life, giving us the hint into the final truth, everything is Brahma. "Sarvam Kalvidam Brahma" is this Purusha Suktam.

In our previous class, we have discussed the 4th and 5th. "TRIPADA URDHAM UDAIT PURUSHAHA PADO ASYAEHA ABHAVAT PUNAHA| TATO VISHWAM VYAKRAMATU SAASHANA NASHANE ABI." What does it mean? The 3/4ths part of God is in that unmanifested state on top. Top means invisible. Invisible means an unmanifested state. The other 1/4th quarter has evolved into this entire world, that is, I, you, and all of us, living or non-living, are included. And as I mentioned, 1/4th is not 1/4th. "ISTABHYAHAM IDAM KRISHNAM EKAM SHENASTHITO JAGAT." Just one teeny-weeny part. But even that is not true because there is no creation. It is only manifestation. That is to say, we are looking at God, at a tiny little bit of God, and thinking that we know everything. That is the meaning.

Then the Divine Lord or Divine Mother penetrated into all the inert substances and also living beings and spread them. That means He has become everything, is manifesting as everything. This is the essence of the 4th mantra of the Purusha Suktam. Then what happened? Further elaboration of this Srishti Kriya, creative act, is being explained. The entire Purusha Sukta is talking about creation, sustenance, and recycling. So that we can understand, an inquiry should come into our minds. What is all this effect? Every effect must come from a cause, and who is that cause, which or who himself doesn't have any cause. "KARANAM KARANANAM KARANAM MAHAKARANAM AKARANAM." That is the entire burden so that we can claim our divinity that all this time I did not know who I am. Now I know I am thou because I do not exist, only you exist. That is being said in the form of describing the manifestation of the universe and it will come how this creation, the act of creation itself was done. That is going to come. "TASMAD VIRAT AJAYATAH." From that divine, or that divine manifested himself as Virat. Virat means the universal, is the cosmos. "VIRAJO ADHI PURUSHAH." And then what happened? He himself has entered into it. He himself is inside. He himself is outside. He is everything. He is pervading everything. "VIRAJO ADHI" means everything. "PURUSHAH." And he is known as "VIRAJO." "VIRAJO" means to shine. "VIRAJO" means everything is nothing but his manifestation, his splendor. "SAJYATAH ATYARICCHATAH." But do not think that whatever we experience is that much only is HIM. It is infinite.

What we are experiencing is finite. Why? Because we are looking at the infinite with the instruments of finiteness: mind, time, space, and causation. But he is unimaginable. He is beyond any thought, beyond speech, and, of course, beyond any action. "PASCHAT BHOOMI MATHO PURAH" Then he created Bhoomi means Panchabhutas. And then, out of the Panchabhutas, his entire universe has been manifesting. Like ornaments made out of gold, like furniture made out of wood, like pots made out of clay. It is really speaking, there is no pot excepting Nama and Rupa. This is what we discussed in our last class.

Now we are coming, we were actually discussing the sixth mantra which says

"YAT PURUSHENA HAVISHA

DEVAHA YAGNA MATANVATA

VASANTO ASYA ASID DAAJYAM

GREESHMA EDHMAH SARAD HAVIH." (6)

What does this sixth mantra really mean? Very simple. That there was a great YAJNA and YAJNA means in these olden days modern puja can be translated as YAJNA in the olden days. Especially when we want to understand with the English language. YAJNA means sacrifice. Sacrifice means I have something and I voluntarily give it up. That is an entirely wrong idea. YAJNA means I came from God and I am nothing but God. I have forgotten I am God. I must live in such a way I will again remember I am none other than God. Whether it is scripture or Guru or experiences of life are there only to lead us to that final knowledge I am Brahman, I am God. Aham Brahmasmi So here the concept of YAJNA.

Usually what happens just like our puja, modern puja there will be somebody whom we are worshiping. There will be certain things. So in every puja, three elements, three important elements are involved. The deity whom we are going to approach, the devotee who wants to approach, and the materials through which he wants to approach. And all of them must be one. What is the idea? That the knowledge that my body, my mind plus this world is nothing but God only. So even if I want to offer something to God, I cannot offer because there is nothing which is not He, which is not His.

If we recollect, Sri Ramakrishna first started his spiritual life at the Dakshineshwar Kali temple first as the pujari in the Radha Krishna temple. Subsequently, when his eldest brother Ram Kumar fell sick or became old, he was at Ram Kumar's request and Madhur Babu's request, Sri Ram Krishna took up the position of the pujari. And for a few months, every day he was progressing by leaps and bounds. And a few months after that, it was Sri Ram Krishna's habit to go and collect the flowers and make garlands and then decorate the Lord and with some flowers worship the Divine Mother. One day he said " I went out and then I saw clearly that everything, every tree, every flower-bearing tree, every fruit-bearing tree, they have already offered themselves completely. In fact, if we understand their language, we were created only to adore Thee, to worship Thee, to offer ourselves in Your service". Sri Ram Krishna clearly perceived.

So if something is already offered to somebody, to take it out and offer it to somebody else will be what is called in our language, Uchishta, impurity, pollution. So he said, "My external puja had borne fruit." What is the fruit? To perceive the Divine, a worshipper, a worshipped, and the items with which one worships. All these things are three manifestations of the same Divinity. When that knowledge came, my external puja had come to an end, and funny things happened.

After that, Hriday worshipped for some time. We don't know what happened. He was not suited actually for the job of a pujari. Then one Haladhari, one cousin of Sri Ram Krishna, was given the job. But he had a peculiar idea about the Goddess, especially Mother Kali. Many people have. She is a tamasic deity. Whereas Sri Ram Krishna said many times, "She is neither tamasic, nor rajasic, nor sattvic. She is the very embodiment of all the gunas. Srishti sthiti vinashanam, shakti bhute sanatani. Gunas shraye. She is the substratum, adhishtatra devata of all the gunas. But also gunamayee. She herself is the gunas. She is prakriti, she is maya, she is shakti. By whatever name a person chooses to call her." So that is the understanding.

When a person truly progresses in spiritual life, that becomes a worship. Breathing itself. That is why in the Bhagavad Gita also we say, "When I am breathing, I am doing pranayama. When my hands are moving, I am doing arathrikam. When my legs are moving, I am doing pradakshinam. And when my mouth is uttering words, I am hymning. And when I lie down even to sleep, 'Nidra samadhi sthiti yat yat karma karomi tat tad akilam shambho tava aradhanam.' Because he himself is the worshipper, he himself is the worshipped, etc." So this Haladhari, he had this concept that it is the tamasic deity. Because of the ferocious appearance. He did not understand the symbolism. Kala deified is called Kali. Kala springs, or we imagine Kala from timelessness. When we perceive at a time which is infinite, that means there is no past, present, and future.

To our limited vision, time appears to be in the form of past, present, and future. This is the linear concept. And so even now, the western countries are suffering terribly from this concept. And I don't know how much misery they have to go through before they understand time is a part of the timelessness, Mahakala. And Mahakala is always there. Just as my form cannot be without existence, it is a part of the formless existence. My knowledge is formless Chit. And my manifested joy is nothing but a form of Ananda. Sat, Chit, Ananda. So timelessness, time can never be separated. We cannot see any form without pure Sat. We cannot think of anything without pure Chit. We cannot respond to any emotion without that Ananda. So everything is divine but playing a dual role. One single entity playing a dual role, manifest and unmanifest, formless and with form, etc. And that was what Sri Ramakrishna had realized and said with that, my puja had come to an end.

But this Haladhari had to learn a lot of lessons. But everybody will grow up, no doubt about it. That's why Swami Vivekananda had issued a statement, any soul that is going to be united with God in its last birth at least must be born only in India. Because these partial or faulty, fanatical concepts of religion, God, etc. cannot be tolerated as we grow. God also grows. A finite God, God is never finite. But as man thinks he is finite, he only created us, and he created us out of the best material. And he is our chosen deity. He will not protect anybody excepting us. These childish tribal ideas should vanish altogether. So this is what is being explained through this beautiful Suktams, that the whole world that we are experiencing, the experiencer called the Jivatma, and the instrument called body and mind, and the object called this entire Jagat, all this is without distinction, nothing but that pure Brahman. This is the concept of Yajna. And when we have this knowledge, and every breath of ours becomes a Yajna, a natural Yajna, an automatic Yajna, call it Ajapa , Japa, or call it Yajna.

That is why Sri Ramakrishna was hymned by Swami Vivekananda, "Pranarpana Jagatatharana Krintana Kalidho." Pranarpana. Every millisecond of his life, his very breath is for the good of the world, for the welfare of the world. So with this background, seeing how creation had come about.

Why am I giving such an elaborate introduction? Because don't think, first of all, creation is a separate act. Like a potter taking a material which is not the potter, creates pots, is not like that. The cause of anything is called the material cause. But that is applicable only in this world. But when we look before the creation, the material cause, called Upadana Karana, and the intelligent cause, which conceives of such an idea, only translating with the help of the material, into what the divine being thinks, is called intelligent cause, called Nimitta Karana. So Abhinna Nimitta Upadana Karana is the message that we have to understand. For that, beautiful psychological concepts are being explained here, elaborated here. One such beautiful concept is what we call the psychosomatic effect. It is purely understood in the form of what is called the mind, or the feelings of the mind bring about the physical changes in our body. But our Upanishads go much further than that. What do they say? Whatever we think, and thinking is an internal process that affects not only ourselves, it affects the whole world. For example, a good person can affect the whole world. An evil person, perhaps, even more he can affect, which is not true, the whole world. So that is the idea. Creation itself is a concept of psychosomatic effect. Here somatic, I am not interpreting as the body, somatic means world, psycho means thinking. This process of deep thinking is what brings about, creates.

I want to talk about it a little later, but the sixth mantra we are exploring, what happens in any puja. And here Yajna. And the difference in the Yajna is, they did not have temples, they did not have any constructed, what is called, places, except in Yajna Shalas. And then fire is the most important medium.

What we now call Ishta Devata was in the form of fire, Agni. That's why Agni is called Purohitaha. He who is in front of us to carry is like a postman. We give a letter, and he takes it to the addressee, and then if something the addressee gives, he will bring it back. So this communication facility between us and Gods or superhuman beings is called Purohitaha, priest. That is the idea. Even today in the temples, devotees go there, take offerings, and hand it over to the priest. The priest takes it inside, offers it to God, keeps something there, and then brings it back and then gives as Prasada. That Prasada is symbolic. Our offering is also symbolic. We have certain prayers. What we are offering is a medium. It is like the cover of what we call a letter. An envelope. The cover of the envelope. When we are offering fruits, flowers, garlands, or jewels or money, etc., it is like the envelope, the cover. But what is inside? I want to pass the examinations. I want to get a job. I want to get married. I want children. And I want a better job. And I want to go to America, Australia. I want to earn a lot of money. Big bank balance, etc., etc. This is the real letter. And that is what we can do. Just as a small child wants to feed its mother.

Anyway, this idea is to lit a fire. But that fire has to be lit in a particular way with certain materials called bricks. And then certain things, especially clarified butter, have to be offered into that brightly burning fire. And while they are doing that offering with various prayers and mantras, the whole place has to be protected from malevolent elements. And that idea also, I will come to that. But then, to do this kind of yajna, we require bricks, we require firewood, we require offerings, we require so many other things. But we are talking about where were all those things when this whole physical creation had not come. For that, this Purusha Suktam is giving a brilliant idea of how this had taken place. Through intuition, some rishis came to know about it. Very briefly, it is like this. But first, I will give you an example. Suppose you want to start a business, start a company, start an enterprise, whatever you want to, construct a factory, whatever it is you want to do. What do you do first of all? You will find out some people, people who know how to construct, people who know how to recruit employees, people who know how to manage the whole thing and what raw materials are necessary. So different people you hire, and through them, they are the first creation. And then when you have done this one, and then you command them, "Now you start your job, I want the factory to be built, and it should be working within such a time frame." So that would be the secondary creation. What is the idea I am deriving? First of all, God decided there should be creation. Sankalpa. And then He created what is called Adi Srishti or Primary Srishti, and He created Brahma. For example, Vishnu said, "I want creation." So He created Brahma out of Himself. Meaning He manifested Himself as Brahma. That's why Brahma, the creator, is always depicted as having come from the navel of Vishnu.

This is a Puranic way of conveying the same truth that Purusha Suktam is attempting to express. So what did Brahma do? He had to create. So what does he do? He creates four Manasa Putras. That is precisely what we are going to explore. These Manasa Putras, with their help, he wanted to create. But, of course, there is a story. They understood the whole problem, renounced promptly, and disappeared. Then Brahma did something else. That is not the point. The point is, Parabrahma has created Brahma, as it were, commanding him to continue the act of creation. This Brahma, in turn, created certain Devatas, certain Rishis, certain Sadhyas, and then commissioned them. It's just as I mentioned earlier, when you want to start an enterprise or business, you first have a primary creation with people specialized in particular fields, and then you assign each of them responsibilities. First, construct a place; afterward, procure these raw materials; then keep the machines ready. A factory will be ready, and at some point, you start actually using those raw materials. Out of that factory comes the secondary creation. So creation is primary, and we have talked about that creation. This analogy is excellent for giving us an idea of what Purusha Suktam wants to convey. But there is one problem. In this example, everything is physical and concrete; they are already available. So even those people whom we have employed to carry on the primary creation, the first phase of starting the creation, they already have physical things. But these Devas, the Shatru Devatas, the Rishis, and the Sadhyas, etc., they did not have any of these raw materials. And what did they do? Just like a surgeon – you know, so many expert surgeons are there – this is a beautiful example. The surgeon knows that if they perform an operation in a particular way, there is a great chance of the patient recovering, and the operation being successful. But for that, there is no existing instrument. And though that instrument must be created, how do they do it? They sit down and imagine it should be of this size, this length, this shape, this angle, how thin, how thick, what it should be for different jobs – different types of surgical instruments. And they will call an engineer. The engineer belongs to the infrastructure. And then, with the help of different engineers – somebody to choose the material, somebody to create the particular type of machine to produce, to bend, and to connect this kind of material – different departments have to be harmonized. And then the result will be a concrete instrument that can be used by the surgeon. And most often, they will be very, very successful. Take this example as a model. The primary creation is over, and that was called Purva Srishti. What is Purva Srishti? Now we have discussed. God created Devas, God created Rishis, God created Sadhyas. Why do I mention that? Because that is exactly what is given in the next mantra when we proceed to the next mantra. And then God commanded. Here, God means Brahma, who was created by God. Brahma created the infrastructure. Then Brahma called them together and said, 'Now that I have created you, you go on starting the factory and then start factory creation.' Everything is factory creation.

Why do I say so? Because the Vedas themselves are mentioning it. The Rig Veda itself states, 'Dhātā yathā pūrvam sūrya-candra-masau akalpaya,' describing how Brahma created in the past. When did this creation occur? 'When' here signifies an unknown point in time. However, in the past creation, He created Surya and Chandra. This is reflected in the Krishna Upanishad, which mentions, 'Rayincha Pranincha Aditya Chandrama. Then Samatsaraha. Then Kalaha. Then Anna.' We have discussed these aspects in a beautiful way.

So, the first primary creation is called Adi Srishti. From there, time, space, causation, everything has to be created, and that is referred to as Uttara Srishti - secondary creation or subsequent creation, which we are going to discuss. The crucial point is that they did not have the raw materials to successfully perform the 'surgery,' so to speak.

Similarly, just as a surgeon expresses through experience, 'This is how I would like to imagine the instrument to be,' Brahma, endowed with divine intelligence, says, 'I have created.' When did he create? In the past. What does he do now? There is no need. That's why I used the analogy of a factory. Once the factory is complete, the same car, motorcycle, chapati, and everything will come out without any change. The first time, you have to think and create the instrument. After that, the material will come out. You clean it up, put in the material again, and it gets shaped in a particular way, coming out again. This 'mould,' which I call the factory here, has been created much earlier, and Brahma remembered it. Others also remembered, 'Oh, we constructed a similar factory many years back in that country, in that country, in that country, in the past, and last year also we did. This year also we are doing. It is no great deal at all.' They remembered it. The Smriti has come. This is exactly what these people are doing. They sit down, meditate, and then go on saying, 'This is how one after the other the creation has to come.'

So, just as we do puja for the purpose of creating wealth, materials, or fulfilling our desires, the same thing has to be done. Exactly in the same way, and this is said – the same creation. That means, James Swami, the Atmananda, was there in many, many, many Purva Janmas, and the same audience, all of you, are there. That is a good reason why you should strive for Moksha and then you will be free forever. Somebody else will come in your place. Otherwise, you have to come again and again, hear the same class until you get out, and I have to take the same class until I get out also. So, it applies both ways.

In this introduction, we will be proceeding. It should not be difficult, actually. So, the sixth one, 'Yat Purushena Havisha Devaha Yagna Matanvatha Vasantho Asya Asidh Aajyam Greeshma Edhamah Sarad Havihi.' What did the Devas do? What did they do? They lit up a fire, and then what did they do? They brilliantly invoked the burning fire. Now, for the fire to burn, they require firewood, and for the God to be put as an offering into that, plenty of food should be there. So, they require petrol, firewood, and food, etc., to be offered. What did they do? They sat down and mentally imagined because they were Sathya Sampanna Purushas. 'Sattva Sampanna Purushas,' 'Sattva,' and 'Sathya' are synonymous. Whatever they thought, it just came out.

I will also give you some examples. So for the Yagna performed by the deities with God as the object of fire, the spring was Ghee, the Grishma (that is the summer time) was cooking firewood, and the atom Sharath Kala where plenty of food harvest was there as the offering. They imagined. Now what happened? The miracle has taken place. What is the miracle? It is a creative act. Creation is a creative act. That means it is something unique. Just like any other artist, a sculptor, a musician, he will sit and meditate and bring out new ragas. This bhava, feeling can be expressed this way. He will be doing it and exactly that way and great scientists. They will be working hard. This is what we want to discover or this is what we want to create. They will be thinking deeply and as a result of depth of thinking, ideas will spring forth into their minds. That's why even in the cartoons, they depict here is a person, here is a problem, he is thinking deeply about it. Suddenly an idea comes shown in the form of a bulb lighted up above their heads. Creative act is what the devas did. What happened? As they thought of the Sharath Kaala, Sharath Kaala was created, food was created. As they were thinking of the summer season, summer was created, firewood was created. As they were thinking of the spring season, ghee was created, and Sharath Kaala was created. Why? Sharath Kaala is inevitably associated with ghee etc. and summer season is associated with firewood. Symbolic, remember. And the autumn season was invariably associated with plenty of food. So these are the materials he has to do. The materials come in the course of seasons. Seasons represent time, and time is controlled by the movement of the sun and moon. And the sun and moon were also created as part of the Panchaghutas Akasha, Vayu, Agni, Jala, and Prithvi. Remember, what a beautiful concept. That is what they did. And then what is the raw material? The Gods and the Rishis and the Sadhyas were all made up of Bhagavan. The material for everything beginning from the first, before creation, after the first creation, and even after the second creation, the raw material is nothing but God only. And the intelligent material is also called God.

So Abhinna, Nimitta, Upadana, Karana. This mantra starts describing the later Srishti after the infrastructure has been given. What do you do when you want, as I said, to start a new business? Hire a few experts, assign them the task of completely planning, and then complete the factory, etc. After that, procure the raw material, start manufacturing the goods, and then distribute them. This is what accountants do, along with accounting and educating people on how to use the products, etc.

This is exactly what Brahma did. So, Brahma, in his turn, created Devas, Rishis, and Sadhyas. By offering oblations into a duly consecrated fire, whatever the Gods wanted, whatever they desired, immediately materialized. That is the difference. Not really much difference. Whatever you desire, a musician desires a particular Raga, and he creates it; it becomes materialized. Similarly, a cook wants to create a new recipe, and that is what happens. What does this mean? Ignorance is a system of creation. That is why Shri Ramakrishna said. And to reinforce this idea, whether our interpretation is correct or not, we can beautifully go to Krishna Upanishad, fortunately, which we had done, as a Kabandhi Kathiyayana.

There was a disciple called Kabandhi Kathiyayana. He came to this Rishi and said, 'Hey Bhagwan, how did this creation come about?' Then the Guru said, the Rishi said, Prajapati, which means Brahman here, became desirous of creating this creation. What did he do? Tapas, which means deep thinking here. If somebody wants to realize God, he goes and does Tapasya. What does it mean? He starts living a simple life and sits for meditation for many hours. What does he do in meditation? Deep thinking. Tapasya means deep thinking, not simply a hard day's life, but it is all to aid this deep thinking. Keep only the minimum things which are necessary and then for the Tapasya, do Tapasya, think deeply

That's what Varuna advised his son Bhrigu. 'So you teach me about Brahman. Think deeply, my child, and whatever is necessary to think deeply, that is what you are going to do.' And then, as a result of that, he created the subject and the object, the man and the woman. So Mithuna means the subject and object, enjoyer and the enjoyed, etc. 'First, I will create the infrastructure called Rayi and Prana, and through this, my purpose will be served.' That is what the Bhagavad Gita also says, 'Oh Arjuna, I am the generating seed of all living beings. No creature, moving or non-moving, can purely exist without me. Whatever you see as beautiful, glorious, powerful, good or evil, know that it springs from but a spark of my splendor.'

Arjuna also reinforces this particular idea. 'Why should they not salute you, O Lord? Even the first creation called Brahma, you are the creator of that Brahma. You are, earlier to that, changeless. Everything has come, and that same thing is there in the Bhagavad Gita, again in the 11th chapter. You are the primeval God, the original divine personality. You are the sole resting place of the universe. You are both the knower and the object of knowledge. You are the supreme ego, O possessor of infinite forms. You alone pervade the entire universe.'

And then, to clinch, the 39th verse of the 11th chapter. 'You are Vayu. You are Yamaraja. You are Agni. You are Varuna. You are Chandra. You are the creator of Brahma, the great grandfather of all things. I offer my salutations unto you a thousand times, again and again, again.' So, this is called, as I mentioned, that's what exactly every creative person does. That is what we also do. The whole Samsara is a case of involution and evolution. That is thinking and manifestation, etc. So, as soon as the Devatas, with a prayerful mood, meditated deeply, thought deeply, and what they thought became protection.

So this entire process, as I explained, involves a deep level of contemplation, meditation, and a profound understanding of the connection between the divine, the manifest world, and the process of creation. The analogy of a factory, the creative act of a musician or a cook, and the concept of tapasya or deep thinking all help to illustrate the intricate nature of creation as described in these sacred texts.

The idea that everything is a manifestation of the divine, and that creation involves a partnership between the intelligent cause (Nimitta Karana) and the material cause (Upadana Karana), reflects the philosophical depth present in these ancient texts. The interplay of thought, desire, and manifestation is a recurring theme, emphasizing the interconnectedness of all existence.

That's a profound perspective—equating the act of creation described in these ancient texts with the creative power we experience in our dreams. The analogy of mental Manasika Yagna, where our thoughts and desires play the role of the intelligent cause (Nimitta Karana), is a compelling way to understand our own creative potential.

The connection that is between our desires, Purva Janma Samskaras, and the cycle of creation is fascinating. It aligns with the idea that our past experiences and tendencies influence our present state, and the ongoing cycle continues. The purity and truthfulness I mention as qualities in those ancient beings resonate with the idea that a harmonious and virtuous state of mind can influence the outcomes of our thoughts and desires.

The call to convert our entire life into a Yagna, to see our actions, thoughts, and existence as an offering, aligns with the spiritual teachings emphasizing selfless service and living in harmony with the divine order.

SAPTA ASYA SAMPARIDHAYAH

TRISAPTA SAMADHAH KRITAAH

DEVAYAD YAJNAM TANWANAAH

ABADHNAN PURUSHAM PASUM (7)

The detailed explanation of the seventh mantra provides valuable insights into the cosmic order and the role of these rituals in establishing protective boundaries during worship. The concept of Paridhis, representing the limits or borders, is intriguing. If time allows, I'd be interested to hear more about the significance and nature of these Paridhis in the next part of your discussion.

The association of specific mantras and rituals with protective barriers against malevolent forces is a theme found not only in ancient Vedic practices but also in various cultural and religious traditions worldwide. It reflects a universal human concern for protection and the recognition of different realms, both physical and metaphysical.

Additionally, the concept of gross and subtle elements, where the subtle elements become the inner world (Sukshma and Karana Shariras) and the Panchikrita Pancha Mahabhutas form the physical world, provides a framework for understanding the interconnectedness of the macrocosm and microcosm.

The reference to the subtle elements as Tanmatras and their role in shaping the inner world adds depth to the understanding of the creation process. The incorporation of time, represented by day and night, as an essential element in the ritual further emphasizes the holistic nature of these Vedic concepts.

The human body and brain evolve to a point where Chit, intelligence, becomes dominant, and Ananda, the bliss aspect, also begins to manifest. This marks a shift from the primarily Sat manifestation to a more balanced integration of Sat, Chit, and Ananda. With the human birth, the potential for a deeper understanding of the divine nature of Sat, Chit, Ananda becomes possible.

The Yajna, performed by the Devas and other celestial beings, symbolizes the conscious and purposeful engagement in this process of creation and evolution. The sacrificial fires, borders, and firewood all represent the various aspects and materials involved in this cosmic ceremony.

The concept of Pashu, often misunderstood as a sacrificial animal, is elucidated as a representation of the animalistic qualities within individuals. These animalistic qualities include excessive identification with the body and mind, and behaviors driven by basic instincts like survival, procreation, and dominance. The symbolic killing of Pashu in the Yajna represents the transcendence of these animalistic tendencies and the recognition of a higher reality beyond the ego.

In the next class, the discussion will likely delve deeper into the symbolism behind Bali (sacrifice) and how it signifies the relinquishment of egoistic tendencies to attain enlightenment. The ritualistic aspects of lighting three fires, the significance of the seven borders, and the role of 21 firewoods in the Yajna are anticipated to be expounded upon in the upcoming sessions.

In summary, Swami Atmananda explains the three-fold evolution of individuals: biological evolution, moral evolution, and spiritual evolution.
# Biological Evolution: This is an external and vertical process where the human body and brain evolve to a point where Sat (existence), Chit (intelligence), and Ananda (bliss) manifest in a more balanced way.
# Moral Evolution: This is an internal and horizontal process where individuals identify with progressively larger groups, starting with the self, family, village, state, country, and expanding to encompass the entire world and beyond. It is a growth beyond limited body-mind identification.
# Spiritual Evolution: Following moral evolution, spiritual evolution takes place. It is a vertical process that is independent of biological and moral considerations. Individuals embark on spiritual evolution individually, transcending previous identifications and reconnecting with a higher reality.

The concept of Yajna is essential in understanding these evolutions. Yajna symbolizes an act of creation, expansion, and evolution. Through Yajna, individuals grow biologically, morally, and spiritually. The act of sacrifice in Yajna is not about a literal animal sacrifice but symbolizes the relinquishment of egoistic tendencies and the recognition of a higher reality beyond the ego.

Swami Atmananda concludes by equating Yajna with modern Puja, emphasizing that to worship God, one must become God. This involves sacrificing one's ego (Ahamkara) and surrendering to the divine (Sharanagati). These profound ideas will be further explored in the next class.
[[Category:Purusha Suktam]]

Purusha Suktam Lecture 08 on 13-July-2023

2023-12-08T22:05:49Z

2023niru: /* Full Transcript (editing by nirupama) */

== Full Transcript () ==
'''SUMMARY OF 4th AND 5TH SLOKAS'''

We have been studying this most marvelous Purusha Suktam. As I mentioned earlier, there are hundreds of Suktams, but one of the most famous, most meaningful, most helpful to our spiritual life, giving us the hint into the final truth, everything is Brahma. "Sarvam Kalvidam Brahma" is this Purusha Suktam.

In our previous class, we have discussed the 4th and 5th. "TRIPADA URDHAM UDAIT PURUSHAHA PADO ASYAEHA ABHAVAT PUNAHA| TATO VISHWAM VYAKRAMATU SAASHANA NASHANE ABI." What does it mean? The 3/4ths part of God is in that unmanifested state on top. Top means invisible. Invisible means an unmanifested state. The other 1/4th quarter has evolved into this entire world, that is, I, you, and all of us, living or non-living, are included. And as I mentioned, 1/4th is not 1/4th. "ISTABHYAHAM IDAM KRISHNAM EKAM SHENASTHITO JAGAT." Just one teeny-weeny part. But even that is not true because there is no creation. It is only manifestation. That is to say, we are looking at God, at a tiny little bit of God, and thinking that we know everything. That is the meaning.

Then the Divine Lord or Divine Mother penetrated into all the inert substances and also living beings and spread them. That means He has become everything, is manifesting as everything. This is the essence of the 4th mantra of the Purusha Suktam. Then what happened? Further elaboration of this Srishti Kriya, creative act, is being explained. The entire Purusha Sukta is talking about creation, sustenance, and recycling. So that we can understand, an inquiry should come into our minds. What is all this effect? Every effect must come from a cause, and who is that cause, which or who himself doesn't have any cause. "KARANAM KARANANAM KARANAM MAHAKARANAM AKARANAM." That is the entire burden so that we can claim our divinity that all this time I did not know who I am. Now I know I am thou because I do not exist, only you exist. That is being said in the form of describing the manifestation of the universe and it will come how this creation, the act of creation itself was done. That is going to come. "TASMAD VIRAT AJAYATAH." From that divine, or that divine manifested himself as Virat. Virat means the universal, is the cosmos. "VIRAJO ADHI PURUSHAH." And then what happened? He himself has entered into it. He himself is inside. He himself is outside. He is everything. He is pervading everything. "VIRAJO ADHI" means everything. "PURUSHAH." And he is known as "VIRAJO." "VIRAJO" means to shine. "VIRAJO" means everything is nothing but his manifestation, his splendor. "SAJYATAH ATYARICCHATAH." But do not think that whatever we experience is that much only is HIM. It is infinite.

What we are experiencing is finite. Why? Because we are looking at the infinite with the instruments of finiteness: mind, time, space, and causation. But he is unimaginable. He is beyond any thought, beyond speech, and, of course, beyond any action. "PASCHAT BHOOMI MATHO PURAH" Then he created Bhoomi means Panchabhutas. And then, out of the Panchabhutas, his entire universe has been manifesting. Like ornaments made out of gold, like furniture made out of wood, like pots made out of clay. It is really speaking, there is no pot excepting Nama and Rupa. This is what we discussed in our last class.

Now we are coming, we were actually discussing the sixth mantra which says

"YAT PURUSHENA HAVISHA

DEVAHA YAGNA MATANVATA

VASANTO ASYA ASID DAAJYAM

GREESHMA EDHMAH SARAD HAVIH." (6)

What does this sixth mantra really mean? Very simple. That there was a great YAJNA and YAJNA means in these olden days modern puja can be translated as YAJNA in the olden days. Especially when we want to understand with the English language. YAJNA means sacrifice. Sacrifice means I have something and I voluntarily give it up. That is an entirely wrong idea. YAJNA means I came from God and I am nothing but God. I have forgotten I am God. I must live in such a way I will again remember I am none other than God. Whether it is scripture or Guru or experiences of life are there only to lead us to that final knowledge I am Brahman, I am God. Aham Brahmasmi So here the concept of YAJNA.

Usually what happens just like our puja, modern puja there will be somebody whom we are worshiping. There will be certain things. So in every puja, three elements, three important elements are involved. The deity whom we are going to approach, the devotee who wants to approach, and the materials through which he wants to approach. And all of them must be one. What is the idea? That the knowledge that my body, my mind plus this world is nothing but God only. So even if I want to offer something to God, I cannot offer because there is nothing which is not He, which is not His.

If we recollect, Sri Ramakrishna first started his spiritual life at the Dakshineshwar Kali temple first as the pujari in the Radha Krishna temple. Subsequently, when his eldest brother Ram Kumar fell sick or became old, he was at Ram Kumar's request and Madhur Babu's request, Sri Ram Krishna took up the position of the pujari. And for a few months, every day he was progressing by leaps and bounds. And a few months after that, it was Sri Ram Krishna's habit to go and collect the flowers and make garlands and then decorate the Lord and with some flowers worship the Divine Mother. One day he said " I went out and then I saw clearly that everything, every tree, every flower-bearing tree, every fruit-bearing tree, they have already offered themselves completely. In fact, if we understand their language, we were created only to adore Thee, to worship Thee, to offer ourselves in Your service". Sri Ram Krishna clearly perceived.

So if something is already offered to somebody, to take it out and offer it to somebody else will be what is called in our language, Uchishta, impurity, pollution. So he said, "My external puja had borne fruit." What is the fruit? To perceive the Divine, a worshipper, a worshipped, and the items with which one worships. All these things are three manifestations of the same Divinity. When that knowledge came, my external puja had come to an end, and funny things happened.

After that, Hriday worshipped for some time. We don't know what happened. He was not suited actually for the job of a pujari. Then one Haladhari, one cousin of Sri Ram Krishna, was given the job. But he had a peculiar idea about the Goddess, especially Mother Kali. Many people have. She is a tamasic deity. Whereas Sri Ram Krishna said many times, "She is neither tamasic, nor rajasic, nor sattvic. She is the very embodiment of all the gunas. Srishti sthiti vinashanam, shakti bhute sanatani. Gunas shraye. She is the substratum, adhishtatra devata of all the gunas. But also gunamayee. She herself is the gunas. She is prakriti, she is maya, she is shakti. By whatever name a person chooses to call her." So that is the understanding.

When a person truly progresses in spiritual life, that becomes a worship. Breathing itself. That is why in the Bhagavad Gita also we say, "When I am breathing, I am doing pranayama. When my hands are moving, I am doing arathrikam. When my legs are moving, I am doing pradakshinam. And when my mouth is uttering words, I am hymning. And when I lie down even to sleep, 'Nidra samadhi sthiti yat yat karma karomi tat tad akilam shambho tava aradhanam.' Because he himself is the worshipper, he himself is the worshipped, etc." So this Haladhari, he had this concept that it is the tamasic deity. Because of the ferocious appearance. He did not understand the symbolism. Kala deified is called Kali. Kala springs, or we imagine Kala from timelessness. When we perceive at a time which is infinite, that means there is no past, present, and future.

To our limited vision, time appears to be in the form of past, present, and future. This is the linear concept. And so even now, the western countries are suffering terribly from this concept. And I don't know how much misery they have to go through before they understand time is a part of the timelessness, Mahakala. And Mahakala is always there. Just as my form cannot be without existence, it is a part of the formless existence. My knowledge is formless Chit. And my manifested joy is nothing but a form of Ananda. Sat, Chit, Ananda. So timelessness, time can never be separated. We cannot see any form without pure Sat. We cannot think of anything without pure Chit. We cannot respond to any emotion without that Ananda. So everything is divine but playing a dual role. One single entity playing a dual role, manifest and unmanifest, formless and with form, etc. And that was what Sri Ramakrishna had realized and said with that, my puja had come to an end.

But this Haladhari had to learn a lot of lessons. But everybody will grow up, no doubt about it. That's why Swami Vivekananda had issued a statement, any soul that is going to be united with God in its last birth at least must be born only in India. Because these partial or faulty, fanatical concepts of religion, God, etc. cannot be tolerated as we grow. God also grows. A finite God, God is never finite. But as man thinks he is finite, he only created us, and he created us out of the best material. And he is our chosen deity. He will not protect anybody excepting us. These childish tribal ideas should vanish altogether. So this is what is being explained through this beautiful Suktams, that the whole world that we are experiencing, the experiencer called the Jivatma, and the instrument called body and mind, and the object called this entire Jagat, all this is without distinction, nothing but that pure Brahman. This is the concept of Yajna. And when we have this knowledge, and every breath of ours becomes a Yajna, a natural Yajna, an automatic Yajna, call it Ajapa , Japa, or call it Yajna.

That is why Sri Ramakrishna was hymned by Swami Vivekananda, "Pranarpana Jagatatharana Krintana Kalidho." Pranarpana. Every millisecond of his life, his very breath is for the good of the world, for the welfare of the world. So with this background, seeing how creation had come about.

Why am I giving such an elaborate introduction? Because don't think, first of all, creation is a separate act. Like a potter taking a material which is not the potter, creates pots, is not like that. The cause of anything is called the material cause. But that is applicable only in this world. But when we look before the creation, the material cause, called Upadana Karana, and the intelligent cause, which conceives of such an idea, only translating with the help of the material, into what the divine being thinks, is called intelligent cause, called Nimitta Karana. So Abhinna Nimitta Upadana Karana is the message that we have to understand. For that, beautiful psychological concepts are being explained here, elaborated here. One such beautiful concept is what we call the psychosomatic effect. It is purely understood in the form of what is called the mind, or the feelings of the mind bring about the physical changes in our body. But our Upanishads go much further than that. What do they say? Whatever we think, and thinking is an internal process that affects not only ourselves, it affects the whole world. For example, a good person can affect the whole world. An evil person, perhaps, even more he can affect, which is not true, the whole world. So that is the idea. Creation itself is a concept of psychosomatic effect. Here somatic, I am not interpreting as the body, somatic means world, psycho means thinking. This process of deep thinking is what brings about, creates.

I want to talk about it a little later, but the sixth mantra we are exploring, what happens in any puja. And here Yajna. And the difference in the Yajna is, they did not have temples, they did not have any constructed, what is called, places, except in Yajna Shalas. And then fire is the most important medium.

What we now call Ishta Devata was in the form of fire, Agni. That's why Agni is called Purohitaha. He who is in front of us to carry is like a postman. We give a letter, and he takes it to the addressee, and then if something the addressee gives, he will bring it back. So this communication facility between us and Gods or superhuman beings is called Purohitaha, priest. That is the idea. Even today in the temples, devotees go there, take offerings, and hand it over to the priest. The priest takes it inside, offers it to God, keeps something there, and then brings it back and then gives as Prasada. That Prasada is symbolic. Our offering is also symbolic. We have certain prayers. What we are offering is a medium. It is like the cover of what we call a letter. An envelope. The cover of the envelope. When we are offering fruits, flowers, garlands, or jewels or money, etc., it is like the envelope, the cover. But what is inside? I want to pass the examinations. I want to get a job. I want to get married. I want children. And I want a better job. And I want to go to America, Australia. I want to earn a lot of money. Big bank balance, etc., etc. This is the real letter. And that is what we can do. Just as a small child wants to feed its mother.

Anyway, this idea is to lit a fire. But that fire has to be lit in a particular way with certain materials called bricks. And then certain things, especially clarified butter, have to be offered into that brightly burning fire. And while they are doing that offering with various prayers and mantras, the whole place has to be protected from malevolent elements. And that idea also, I will come to that. But then, to do this kind of yajna, we require bricks, we require firewood, we require offerings, we require so many other things. But we are talking about where were all those things when this whole physical creation had not come. For that, this Purusha Suktam is giving a brilliant idea of how this had taken place. Through intuition, some rishis came to know about it. Very briefly, it is like this. But first, I will give you an example. Suppose you want to start a business, start a company, start an enterprise, whatever you want to, construct a factory, whatever it is you want to do. What do you do first of all? You will find out some people, people who know how to construct, people who know how to recruit employees, people who know how to manage the whole thing and what raw materials are necessary. So different people you hire, and through them, they are the first creation. And then when you have done this one, and then you command them, "Now you start your job, I want the factory to be built, and it should be working within such a time frame." So that would be the secondary creation. What is the idea I am deriving? First of all, God decided there should be creation. Sankalpa. And then He created what is called Adi Srishti or Primary Srishti, and He created Brahma. For example, Vishnu said, "I want creation." So He created Brahma out of Himself. Meaning He manifested Himself as Brahma. That's why Brahma, the creator, is always depicted as having come from the navel of Vishnu.

This is a Puranic way of conveying the same truth that Purusha Suktam is attempting to express. So what did Brahma do? He had to create. So what does he do? He creates four Manasa Putras. That is precisely what we are going to explore. These Manasa Putras, with their help, he wanted to create. But, of course, there is a story. They understood the whole problem, renounced promptly, and disappeared. Then Brahma did something else. That is not the point. The point is, Parabrahma has created Brahma, as it were, commanding him to continue the act of creation. This Brahma, in turn, created certain Devatas, certain Rishis, certain Sadhyas, and then commissioned them. It's just as I mentioned earlier, when you want to start an enterprise or business, you first have a primary creation with people specialized in particular fields, and then you assign each of them responsibilities. First, construct a place; afterward, procure these raw materials; then keep the machines ready. A factory will be ready, and at some point, you start actually using those raw materials. Out of that factory comes the secondary creation. So creation is primary, and we have talked about that creation. This analogy is excellent for giving us an idea of what Purusha Suktam wants to convey. But there is one problem. In this example, everything is physical and concrete; they are already available. So even those people whom we have employed to carry on the primary creation, the first phase of starting the creation, they already have physical things. But these Devas, the Shatru Devatas, the Rishis, and the Sadhyas, etc., they did not have any of these raw materials. And what did they do? Just like a surgeon – you know, so many expert surgeons are there – this is a beautiful example. The surgeon knows that if they perform an operation in a particular way, there is a great chance of the patient recovering, and the operation being successful. But for that, there is no existing instrument. And though that instrument must be created, how do they do it? They sit down and imagine it should be of this size, this length, this shape, this angle, how thin, how thick, what it should be for different jobs – different types of surgical instruments. And they will call an engineer. The engineer belongs to the infrastructure. And then, with the help of different engineers – somebody to choose the material, somebody to create the particular type of machine to produce, to bend, and to connect this kind of material – different departments have to be harmonized. And then the result will be a concrete instrument that can be used by the surgeon. And most often, they will be very, very successful. Take this example as a model. The primary creation is over, and that was called Purva Srishti. What is Purva Srishti? Now we have discussed. God created Devas, God created Rishis, God created Sadhyas. Why do I mention that? Because that is exactly what is given in the next mantra when we proceed to the next mantra. And then God commanded. Here, God means Brahma, who was created by God. Brahma created the infrastructure. Then Brahma called them together and said, 'Now that I have created you, you go on starting the factory and then start factory creation.' Everything is factory creation.

Why do I say so? Because the Vedas themselves are mentioning it. The Rig Veda itself states, 'Dhātā yathā pūrvam sūrya-candra-masau akalpaya,' describing how Brahma created in the past. When did this creation occur? 'When' here signifies an unknown point in time. However, in the past creation, He created Surya and Chandra. This is reflected in the Krishna Upanishad, which mentions, 'Rayincha Pranincha Aditya Chandrama. Then Samatsaraha. Then Kalaha. Then Anna.' We have discussed these aspects in a beautiful way.

So, the first primary creation is called Adi Srishti. From there, time, space, causation, everything has to be created, and that is referred to as Uttara Srishti - secondary creation or subsequent creation, which we are going to discuss. The crucial point is that they did not have the raw materials to successfully perform the 'surgery,' so to speak.

Similarly, just as a surgeon expresses through experience, 'This is how I would like to imagine the instrument to be,' Brahma, endowed with divine intelligence, says, 'I have created.' When did he create? In the past. What does he do now? There is no need. That's why I used the analogy of a factory. Once the factory is complete, the same car, motorcycle, chapati, and everything will come out without any change. The first time, you have to think and create the instrument. After that, the material will come out. You clean it up, put in the material again, and it gets shaped in a particular way, coming out again. This 'mould,' which I call the factory here, has been created much earlier, and Brahma remembered it. Others also remembered, 'Oh, we constructed a similar factory many years back in that country, in that country, in that country, in the past, and last year also we did. This year also we are doing. It is no great deal at all.' They remembered it. The Smriti has come. This is exactly what these people are doing. They sit down, meditate, and then go on saying, 'This is how one after the other the creation has to come.'

So, just as we do puja for the purpose of creating wealth, materials, or fulfilling our desires, the same thing has to be done. Exactly in the same way, and this is said – the same creation. That means, James Swami, the Atmananda, was there in many, many, many Purva Janmas, and the same audience, all of you, are there. That is a good reason why you should strive for Moksha and then you will be free forever. Somebody else will come in your place. Otherwise, you have to come again and again, hear the same class until you get out, and I have to take the same class until I get out also. So, it applies both ways.

In this introduction, we will be proceeding. It should not be difficult, actually. So, the sixth one, 'Yat Purushena Havisha Devaha Yagna Matanvatha Vasantho Asya Asidh Aajyam Greeshma Edhamah Sarad Havihi.' What did the Devas do? What did they do? They lit up a fire, and then what did they do? They brilliantly invoked the burning fire. Now, for the fire to burn, they require firewood, and for the God to be put as an offering into that, plenty of food should be there. So, they require petrol, firewood, and food, etc., to be offered. What did they do? They sat down and mentally imagined because they were Sathya Sampanna Purushas. 'Sattva Sampanna Purushas,' 'Sattva,' and 'Sathya' are synonymous. Whatever they thought, it just came out.

I will also give you some examples. So for the Yagna performed by the deities with God as the object of fire, the spring was Ghee, the Grishma (that is the summer time) was cooking firewood, and the atom Sharath Kala where plenty of food harvest was there as the offering. They imagined. Now what happened? The miracle has taken place. What is the miracle? It is a creative act. Creation is a creative act. That means it is something unique. Just like any other artist, a sculptor, a musician, he will sit and meditate and bring out new ragas. This bhava, feeling can be expressed this way. He will be doing it and exactly that way and great scientists. They will be working hard. This is what we want to discover or this is what we want to create. They will be thinking deeply and as a result of depth of thinking, ideas will spring forth into their minds. That's why even in the cartoons, they depict here is a person, here is a problem, he is thinking deeply about it. Suddenly an idea comes shown in the form of a bulb lighted up above their heads. Creative act is what the devas did. What happened? As they thought of the Sharath Kaala, Sharath Kaala was created, food was created. As they were thinking of the summer season, summer was created, firewood was created. As they were thinking of the spring season, ghee was created, and Sharath Kaala was created. Why? Sharath Kaala is inevitably associated with ghee etc. and summer season is associated with firewood. Symbolic, remember. And the autumn season was invariably associated with plenty of food. So these are the materials he has to do. The materials come in the course of seasons. Seasons represent time, and time is controlled by the movement of the sun and moon. And the sun and moon were also created as part of the Panchaghutas Akasha, Vayu, Agni, Jala, and Prithvi. Remember, what a beautiful concept. That is what they did. And then what is the raw material? The Gods and the Rishis and the Sadhyas were all made up of Bhagavan. The material for everything beginning from the first, before creation, after the first creation, and even after the second creation, the raw material is nothing but God only. And the intelligent material is also called God.

So Abhinna, Nimitta, Upadana, Karana. This mantra starts describing the later Srishti after the infrastructure has been given. What do you do when you want, as I said, to start a new business? Hire a few experts, assign them the task of completely planning, and then complete the factory, etc. After that, procure the raw material, start manufacturing the goods, and then distribute them. This is what accountants do, along with accounting and educating people on how to use the products, etc.

This is exactly what Brahma did. So, Brahma, in his turn, created Devas, Rishis, and Sadhyas. By offering oblations into a duly consecrated fire, whatever the Gods wanted, whatever they desired, immediately materialized. That is the difference. Not really much difference. Whatever you desire, a musician desires a particular Raga, and he creates it; it becomes materialized. Similarly, a cook wants to create a new recipe, and that is what happens. What does this mean? Ignorance is a system of creation. That is why Shri Ramakrishna said. And to reinforce this idea, whether our interpretation is correct or not, we can beautifully go to Krishna Upanishad, fortunately, which we had done, as a Kabandhi Kathiyayana.

There was a disciple called Kabandhi Kathiyayana. He came to this Rishi and said, 'Hey Bhagwan, how did this creation come about?' Then the Guru said, the Rishi said, Prajapati, which means Brahman here, became desirous of creating this creation. What did he do? Tapas, which means deep thinking here. If somebody wants to realize God, he goes and does Tapasya. What does it mean? He starts living a simple life and sits for meditation for many hours. What does he do in meditation? Deep thinking. Tapasya means deep thinking, not simply a hard day's life, but it is all to aid this deep thinking. Keep only the minimum things which are necessary and then for the Tapasya, do Tapasya, think deeply

That's what Varuna advised his son Bhrigu. 'So you teach me about Brahman. Think deeply, my child, and whatever is necessary to think deeply, that is what you are going to do.' And then, as a result of that, he created the subject and the object, the man and the woman. So Mithuna means the subject and object, enjoyer and the enjoyed, etc. 'First, I will create the infrastructure called Rayi and Prana, and through this, my purpose will be served.' That is what the Bhagavad Gita also says, 'Oh Arjuna, I am the generating seed of all living beings. No creature, moving or non-moving, can purely exist without me. Whatever you see as beautiful, glorious, powerful, good or evil, know that it springs from but a spark of my splendor.'

Arjuna also reinforces this particular idea. 'Why should they not salute you, O Lord? Even the first creation called Brahma, you are the creator of that Brahma. You are, earlier to that, changeless. Everything has come, and that same thing is there in the Bhagavad Gita, again in the 11th chapter. You are the primeval God, the original divine personality. You are the sole resting place of the universe. You are both the knower and the object of knowledge. You are the supreme ego, O possessor of infinite forms. You alone pervade the entire universe.'

And then, to clinch, the 39th verse of the 11th chapter. 'You are Vayu. You are Yamaraja. You are Agni. You are Varuna. You are Chandra. You are the creator of Brahma, the great grandfather of all things. I offer my salutations unto you a thousand times, again and again, again.' So, this is called, as I mentioned, that's what exactly every creative person does. That is what we also do. The whole Samsara is a case of involution and evolution. That is thinking and manifestation, etc. So, as soon as the Devatas, with a prayerful mood, meditated deeply, thought deeply, and what they thought became protection.

So this entire process, as I explained, involves a deep level of contemplation, meditation, and a profound understanding of the connection between the divine, the manifest world, and the process of creation. The analogy of a factory, the creative act of a musician or a cook, and the concept of tapasya or deep thinking all help to illustrate the intricate nature of creation as described in these sacred texts.

The idea that everything is a manifestation of the divine, and that creation involves a partnership between the intelligent cause (Nimitta Karana) and the material cause (Upadana Karana), reflects the philosophical depth present in these ancient texts. The interplay of thought, desire, and manifestation is a recurring theme, emphasizing the interconnectedness of all existence.

Your thorough explanation sheds light on the profound wisdom embedded in these ancient scriptures and how they provide a framework for understanding the nature of reality and our place within it. It's a reminder of the importance of deep contemplation and understanding in our spiritual journey. Thank you for sharing these insights. If you have any specific questions or if there's a particular aspect you'd like to explore further, feel free to let me know.

'''Another way of understanding is that when you go to sleep, whatever you think becomes present in front of you as if in a concrete form. While dreaming, you don't say it is not a concrete form. You experience, we experience as 100%, 150% as a concrete form. You see a tiger, 100%. You see a building, 100%. You think of America, you are in America. Think of in Kashi, you will be in Kashi. So this is called mental Manasika Yagna. And we are all doing it. And here I want to tell that we are the creators. Who is the Brahma? I am the Brahma. And what is the material? My desires. And what are my desires? My Purva Janma Samskaras. And how did they come? Because of the Purva Purva Janma Samskaras. So with this understanding, because they were pure, they were truthful, whatever Sankalpa came to them, it became true. What happened? Pancha Bhutas were created. And that further is being said here. And then day and night was created. Day and night means time was created. Food was created. And then the enjoyer and the enjoyed. The moving and the non-moving. The living and non-living. Everything came out of there. Beautiful Tapasya. And that Tapasya is called Yagna. And we have to convert our whole life into this Yagna.'''

That's a profound perspective—equating the act of creation described in these ancient texts with the creative power we experience in our dreams. The analogy of mental Manasika Yagna, where our thoughts and desires play the role of the intelligent cause (Nimitta Karana), is a compelling way to understand our own creative potential.

The connection that is between our desires, Purva Janma Samskaras, and the cycle of creation is fascinating. It aligns with the idea that our past experiences and tendencies influence our present state, and the ongoing cycle continues. The purity and truthfulness I mention as qualities in those ancient beings resonate with the idea that a harmonious and virtuous state of mind can influence the outcomes of our thoughts and desires.

The call to convert our entire life into a Yagna, to see our actions, thoughts, and existence as an offering, aligns with the spiritual teachings emphasizing selfless service and living in harmony with the divine order.

SAPTA ASYA SAMPARIDHAYAH

TRISAPTA SAMADHAH KRITAAH

DEVAYAD YAJNAM TANWANAAH

ABADHNAN PURUSHAM PASUM (7)

The detailed explanation of the seventh mantra provides valuable insights into the cosmic order and the role of these rituals in establishing protective boundaries during worship. The concept of Paridhis, representing the limits or borders, is intriguing. If time allows, I'd be interested to hear more about the significance and nature of these Paridhis in the next part of your discussion.

The association of specific mantras and rituals with protective barriers against malevolent forces is a theme found not only in ancient Vedic practices but also in various cultural and religious traditions worldwide. It reflects a universal human concern for protection and the recognition of different realms, both physical and metaphysical.

Additionally, the concept of gross and subtle elements, where the subtle elements become the inner world (Sukshma and Karana Shariras) and the Panchikrita Pancha Mahabhutas form the physical world, provides a framework for understanding the interconnectedness of the macrocosm and microcosm.

The reference to the subtle elements as Tanmatras and their role in shaping the inner world adds depth to the understanding of the creation process. The incorporation of time, represented by day and night, as an essential element in the ritual further emphasizes the holistic nature of these Vedic concepts.

The human body and brain evolve to a point where Chit, intelligence, becomes dominant, and Ananda, the bliss aspect, also begins to manifest. This marks a shift from the primarily Sat manifestation to a more balanced integration of Sat, Chit, and Ananda. With the human birth, the potential for a deeper understanding of the divine nature of Sat, Chit, Ananda becomes possible.

The Yajna, performed by the Devas and other celestial beings, symbolizes the conscious and purposeful engagement in this process of creation and evolution. The sacrificial fires, borders, and firewood all represent the various aspects and materials involved in this cosmic ceremony.

The concept of Pashu, often misunderstood as a sacrificial animal, is elucidated as a representation of the animalistic qualities within individuals. These animalistic qualities include excessive identification with the body and mind, and behaviors driven by basic instincts like survival, procreation, and dominance. The symbolic killing of Pashu in the Yajna represents the transcendence of these animalistic tendencies and the recognition of a higher reality beyond the ego.

In the next class, the discussion will likely delve deeper into the symbolism behind Bali (sacrifice) and how it signifies the relinquishment of egoistic tendencies to attain enlightenment. The ritualistic aspects of lighting three fires, the significance of the seven borders, and the role of 21 firewoods in the Yajna are anticipated to be expounded upon in the upcoming sessions.

In summary, Swami Atmananda explains the three-fold evolution of individuals: biological evolution, moral evolution, and spiritual evolution.
# Biological Evolution: This is an external and vertical process where the human body and brain evolve to a point where Sat (existence), Chit (intelligence), and Ananda (bliss) manifest in a more balanced way.
# Moral Evolution: This is an internal and horizontal process where individuals identify with progressively larger groups, starting with the self, family, village, state, country, and expanding to encompass the entire world and beyond. It is a growth beyond limited body-mind identification.
# Spiritual Evolution: Following moral evolution, spiritual evolution takes place. It is a vertical process that is independent of biological and moral considerations. Individuals embark on spiritual evolution individually, transcending previous identifications and reconnecting with a higher reality.

The concept of Yajna is essential in understanding these evolutions. Yajna symbolizes an act of creation, expansion, and evolution. Through Yajna, individuals grow biologically, morally, and spiritually. The act of sacrifice in Yajna is not about a literal animal sacrifice but symbolizes the relinquishment of egoistic tendencies and the recognition of a higher reality beyond the ego.

Swami Atmananda concludes by equating Yajna with modern Puja, emphasizing that to worship God, one must become God. This involves sacrificing one's ego (Ahamkara) and surrendering to the divine (Sharanagati). These profound ideas will be further explored in the next class.
[[Category:Purusha Suktam]]

Purusha Suktam Lecture 08 on 13-July-2023

2023-12-03T16:17:21Z

2023niru: /* Full Transcript (editing by nirupama) */

== Full Transcript (editing by nirupama) ==
'''SUMMARY OF 4th AND 5TH SLOKAS'''

We have been studying this most marvelous Purusha Suktam. As I mentioned earlier, there are hundreds of Suktams, but one of the most famous, most meaningful, most helpful to our spiritual life, giving us the hint into the final truth, everything is Brahma. "Sarvam Kalvidam Brahma" is this Purusha Suktam.

In our previous class, we have discussed the 4th and 5th. "TRIPADA URDHAM UDAIT PURUSHAHA PADO ASYAEHA ABHAVAT PUNAHA| TATO VISHWAM VYAKRAMATU SAASHANA NASHANE ABI." What does it mean? The 3/4ths part of God is in that unmanifested state on top. Top means invisible. Invisible means an unmanifested state. The other 1/4th quarter has evolved into this entire world, that is, I, you, and all of us, living or non-living, are included. And as I mentioned, 1/4th is not 1/4th. "ISTABHYAHAM IDAM KRISHNAM EKAM SHENASTHITO JAGAT." Just one teeny-weeny part. But even that is not true because there is no creation. It is only manifestation. That is to say, we are looking at God, at a tiny little bit of God, and thinking that we know everything. That is the meaning.

Then the Divine Lord or Divine Mother penetrated into all the inert substances and also living beings and spread them. That means He has become everything, is manifesting as everything. This is the essence of the 4th mantra of the Purusha Suktam. Then what happened? Further elaboration of this Srishti Kriya, creative act, is being explained. The entire Purusha Sukta is talking about creation, sustenance, and recycling. So that we can understand, an inquiry should come into our minds. What is all this effect? Every effect must come from a cause, and who is that cause, which or who himself doesn't have any cause. "KARANAM KARANANAM KARANAM MAHAKARANAM AKARANAM." That is the entire burden so that we can claim our divinity that all this time I did not know who I am. Now I know I am thou because I do not exist, only you exist. That is being said in the form of describing the manifestation of the universe and it will come how this creation, the act of creation itself was done. That is going to come. "TASMAD VIRAT AJAYATAH." From that divine, or that divine manifested himself as Virat. Virat means the universal, is the cosmos. "VIRAJO ADHI PURUSHAH." And then what happened? He himself has entered into it. He himself is inside. He himself is outside. He is everything. He is pervading everything. "VIRAJO ADHI" means everything. "PURUSHAH." And he is known as "VIRAJO." "VIRAJO" means to shine. "VIRAJO" means everything is nothing but his manifestation, his splendor. "SAJYATAH ATYARICCHATAH." But do not think that whatever we experience is that much only is HIM. It is infinite.

What we are experiencing is finite. Why? Because we are looking at the infinite with the instruments of finiteness: mind, time, space, and causation. But he is unimaginable. He is beyond any thought, beyond speech, and, of course, beyond any action. "PASCHAT BHOOMI MATHO PURAH" Then he created Bhoomi means Panchabhutas. And then, out of the Panchabhutas, his entire universe has been manifesting. Like ornaments made out of gold, like furniture made out of wood, like pots made out of clay. It is really speaking, there is no pot excepting Nama and Rupa. This is what we discussed in our last class.

Now we are coming, we were actually discussing the sixth mantra which says

"YAT PURUSHENA HAVISHA

DEVAHA YAGNA MATANVATA

VASANTO ASYA ASID DAAJYAM

GREESHMA EDHMAH SARAD HAVIH." (6)

What does this sixth mantra really mean? Very simple. That there was a great YAJNA and YAJNA means in these olden days modern puja can be translated as YAJNA in the olden days. Especially when we want to understand with the English language. YAJNA means sacrifice. Sacrifice means I have something and I voluntarily give it up. That is an entirely wrong idea. YAJNA means I came from God and I am nothing but God. I have forgotten I am God. I must live in such a way I will again remember I am none other than God. Whether it is scripture or Guru or experiences of life are there only to lead us to that final knowledge I am Brahman, I am God. Aham Brahmasmi So here the concept of YAJNA.

Usually what happens just like our puja, modern puja there will be somebody whom we are worshiping. There will be certain things. So in every puja, three elements, three important elements are involved. The deity whom we are going to approach, the devotee who wants to approach, and the materials through which he wants to approach. And all of them must be one. What is the idea? That the knowledge that my body, my mind plus this world is nothing but God only. So even if I want to offer something to God, I cannot offer because there is nothing which is not He, which is not His.

If we recollect, Sri Ramakrishna first started his spiritual life at the Dakshineshwar Kali temple first as the pujari in the Radha Krishna temple. Subsequently, when his eldest brother Ram Kumar fell sick or became old, he was at Ram Kumar's request and Madhur Babu's request, Sri Ram Krishna took up the position of the pujari. And for a few months, every day he was progressing by leaps and bounds. And a few months after that, it was Sri Ram Krishna's habit to go and collect the flowers and make garlands and then decorate the Lord and with some flowers worship the Divine Mother. One day he said " I went out and then I saw clearly that everything, every tree, every flower-bearing tree, every fruit-bearing tree, they have already offered themselves completely. In fact, if we understand their language, we were created only to adore Thee, to worship Thee, to offer ourselves in Your service". Sri Ram Krishna clearly perceived.

So if something is already offered to somebody, to take it out and offer it to somebody else will be what is called in our language, Uchishta, impurity, pollution. So he said, "My external puja had borne fruit." What is the fruit? To perceive the Divine, a worshipper, a worshipped, and the items with which one worships. All these things are three manifestations of the same Divinity. When that knowledge came, my external puja had come to an end, and funny things happened.

After that, Hriday worshipped for some time. We don't know what happened. He was not suited actually for the job of a pujari. Then one Haladhari, one cousin of Sri Ram Krishna, was given the job. But he had a peculiar idea about the Goddess, especially Mother Kali. Many people have. She is a tamasic deity. Whereas Sri Ram Krishna said many times, "She is neither tamasic, nor rajasic, nor sattvic. She is the very embodiment of all the gunas. Srishti sthiti vinashanam, shakti bhute sanatani. Gunas shraye. She is the substratum, adhishtatra devata of all the gunas. But also gunamayee. She herself is the gunas. She is prakriti, she is maya, she is shakti. By whatever name a person chooses to call her." So that is the understanding.

When a person truly progresses in spiritual life, that becomes a worship. Breathing itself. That is why in the Bhagavad Gita also we say, "When I am breathing, I am doing pranayama. When my hands are moving, I am doing arathrikam. When my legs are moving, I am doing pradakshinam. And when my mouth is uttering words, I am hymning. And when I lie down even to sleep, 'Nidra samadhi sthiti yat yat karma karomi tat tad akilam shambho tava aradhanam.' Because he himself is the worshipper, he himself is the worshipped, etc." So this Haladhari, he had this concept that it is the tamasic deity. Because of the ferocious appearance. He did not understand the symbolism. Kala deified is called Kali. Kala springs, or we imagine Kala from timelessness. When we perceive at a time which is infinite, that means there is no past, present, and future.

To our limited vision, time appears to be in the form of past, present, and future. This is the linear concept. And so even now, the western countries are suffering terribly from this concept. And I don't know how much misery they have to go through before they understand time is a part of the timelessness, Mahakala. And Mahakala is always there. Just as my form cannot be without existence, it is a part of the formless existence. My knowledge is formless Chit. And my manifested joy is nothing but a form of Ananda. Sat, Chit, Ananda. So timelessness, time can never be separated. We cannot see any form without pure Sat. We cannot think of anything without pure Chit. We cannot respond to any emotion without that Ananda. So everything is divine but playing a dual role. One single entity playing a dual role, manifest and unmanifest, formless and with form, etc. And that was what Sri Ramakrishna had realized and said with that, my puja had come to an end.

But this Haladhari had to learn a lot of lessons. But everybody will grow up, no doubt about it. That's why Swami Vivekananda had issued a statement, any soul that is going to be united with God in its last birth at least must be born only in India. Because these partial or faulty, fanatical concepts of religion, God, etc. cannot be tolerated as we grow. God also grows. A finite God, God is never finite. But as man thinks he is finite, he only created us, and he created us out of the best material. And he is our chosen deity. He will not protect anybody excepting us. These childish tribal ideas should vanish altogether. So this is what is being explained through this beautiful Suktams, that the whole world that we are experiencing, the experiencer called the Jivatma, and the instrument called body and mind, and the object called this entire Jagat, all this is without distinction, nothing but that pure Brahman. This is the concept of Yajna. And when we have this knowledge, and every breath of ours becomes a Yajna, a natural Yajna, an automatic Yajna, call it Ajapa , Japa, or call it Yajna.

That is why Sri Ramakrishna was hymned by Swami Vivekananda, "Pranarpana Jagatatharana Krintana Kalidho." Pranarpana. Every millisecond of his life, his very breath is for the good of the world, for the welfare of the world. So with this background, seeing how creation had come about.

Why am I giving such an elaborate introduction? Because don't think, first of all, creation is a separate act. Like a potter taking a material which is not the potter, creates pots, is not like that. The cause of anything is called the material cause. But that is applicable only in this world. But when we look before the creation, the material cause, called Upadana Karana, and the intelligent cause, which conceives of such an idea, only translating with the help of the material, into what the divine being thinks, is called intelligent cause, called Nimitta Karana. So Abhinna Nimitta Upadana Karana is the message that we have to understand. For that, beautiful psychological concepts are being explained here, elaborated here. One such beautiful concept is what we call the psychosomatic effect. It is purely understood in the form of what is called the mind, or the feelings of the mind bring about the physical changes in our body. But our Upanishads go much further than that. What do they say? Whatever we think, and thinking is an internal process that affects not only ourselves, it affects the whole world. For example, a good person can affect the whole world. An evil person, perhaps, even more he can affect, which is not true, the whole world. So that is the idea. Creation itself is a concept of psychosomatic effect. Here somatic, I am not interpreting as the body, somatic means world, psycho means thinking. This process of deep thinking is what brings about, creates.

I want to talk about it a little later, but the sixth mantra we are exploring, what happens in any puja. And here Yajna. And the difference in the Yajna is, they did not have temples, they did not have any constructed, what is called, places, except in Yajna Shalas. And then fire is the most important medium.

What we now call Ishta Devata was in the form of fire, Agni. That's why Agni is called Purohitaha. He who is in front of us to carry is like a postman. We give a letter, and he takes it to the addressee, and then if something the addressee gives, he will bring it back. So this communication facility between us and Gods or superhuman beings is called Purohitaha, priest. That is the idea. Even today in the temples, devotees go there, take offerings, and hand it over to the priest. The priest takes it inside, offers it to God, keeps something there, and then brings it back and then gives as Prasada. That Prasada is symbolic. Our offering is also symbolic. We have certain prayers. What we are offering is a medium. It is like the cover of what we call a letter. An envelope. The cover of the envelope. When we are offering fruits, flowers, garlands, or jewels or money, etc., it is like the envelope, the cover. But what is inside? I want to pass the examinations. I want to get a job. I want to get married. I want children. And I want a better job. And I want to go to America, Australia. I want to earn a lot of money. Big bank balance, etc., etc. This is the real letter. And that is what we can do. Just as a small child wants to feed its mother.

Anyway, this idea is to lit a fire. But that fire has to be lit in a particular way with certain materials called bricks. And then certain things, especially clarified butter, have to be offered into that brightly burning fire. And while they are doing that offering with various prayers and mantras, the whole place has to be protected from malevolent elements. And that idea also, I will come to that. But then, to do this kind of yajna, we require bricks, we require firewood, we require offerings, we require so many other things. But we are talking about where were all those things when this whole physical creation had not come. For that, this Purusha Suktam is giving a brilliant idea of how this had taken place. Through intuition, some rishis came to know about it. Very briefly, it is like this. But first, I will give you an example. Suppose you want to start a business, start a company, start an enterprise, whatever you want to, construct a factory, whatever it is you want to do. What do you do first of all? You will find out some people, people who know how to construct, people who know how to recruit employees, people who know how to manage the whole thing and what raw materials are necessary. So different people you hire, and through them, they are the first creation. And then when you have done this one, and then you command them, "Now you start your job, I want the factory to be built, and it should be working within such a time frame." So that would be the secondary creation. What is the idea I am deriving? First of all, God decided there should be creation. Sankalpa. And then He created what is called Adi Srishti or Primary Srishti, and He created Brahma. For example, Vishnu said, "I want creation." So He created Brahma out of Himself. Meaning He manifested Himself as Brahma. That's why Brahma, the creator, is always depicted as having come from the navel of Vishnu.

This is a Puranic way of conveying the same truth that Purusha Suktam is attempting to express. So what did Brahma do? He had to create. So what does he do? He creates four Manasa Putras. That is precisely what we are going to explore. These Manasa Putras, with their help, he wanted to create. But, of course, there is a story. They understood the whole problem, renounced promptly, and disappeared. Then Brahma did something else. That is not the point. The point is, Parabrahma has created Brahma, as it were, commanding him to continue the act of creation. This Brahma, in turn, created certain Devatas, certain Rishis, certain Sadhyas, and then commissioned them. It's just as I mentioned earlier, when you want to start an enterprise or business, you first have a primary creation with people specialized in particular fields, and then you assign each of them responsibilities. First, construct a place; afterward, procure these raw materials; then keep the machines ready. A factory will be ready, and at some point, you start actually using those raw materials. Out of that factory comes the secondary creation. So creation is primary, and we have talked about that creation. This analogy is excellent for giving us an idea of what Purusha Suktam wants to convey. But there is one problem. In this example, everything is physical and concrete; they are already available. So even those people whom we have employed to carry on the primary creation, the first phase of starting the creation, they already have physical things. But these Devas, the Shatru Devatas, the Rishis, and the Sadhyas, etc., they did not have any of these raw materials. And what did they do? Just like a surgeon – you know, so many expert surgeons are there – this is a beautiful example. The surgeon knows that if they perform an operation in a particular way, there is a great chance of the patient recovering, and the operation being successful. But for that, there is no existing instrument. And though that instrument must be created, how do they do it? They sit down and imagine it should be of this size, this length, this shape, this angle, how thin, how thick, what it should be for different jobs – different types of surgical instruments. And they will call an engineer. The engineer belongs to the infrastructure. And then, with the help of different engineers – somebody to choose the material, somebody to create the particular type of machine to produce, to bend, and to connect this kind of material – different departments have to be harmonized. And then the result will be a concrete instrument that can be used by the surgeon. And most often, they will be very, very successful. Take this example as a model. The primary creation is over, and that was called Purva Srishti. What is Purva Srishti? Now we have discussed. God created Devas, God created Rishis, God created Sadhyas. Why do I mention that? Because that is exactly what is given in the next mantra when we proceed to the next mantra. And then God commanded. Here, God means Brahma, who was created by God. Brahma created the infrastructure. Then Brahma called them together and said, 'Now that I have created you, you go on starting the factory and then start factory creation.' Everything is factory creation.

Why do I say so? Because the Vedas themselves are mentioning it. The Rig Veda itself states, 'Dhātā yathā pūrvam sūrya-candra-masau akalpaya,' describing how Brahma created in the past. When did this creation occur? 'When' here signifies an unknown point in time. However, in the past creation, He created Surya and Chandra. This is reflected in the Krishna Upanishad, which mentions, 'Rayincha Pranincha Aditya Chandrama. Then Samatsaraha. Then Kalaha. Then Anna.' We have discussed these aspects in a beautiful way.

So, the first primary creation is called Adi Srishti. From there, time, space, causation, everything has to be created, and that is referred to as Uttara Srishti - secondary creation or subsequent creation, which we are going to discuss. The crucial point is that they did not have the raw materials to successfully perform the 'surgery,' so to speak.

Similarly, just as a surgeon expresses through experience, 'This is how I would like to imagine the instrument to be,' Brahma, endowed with divine intelligence, says, 'I have created.' When did he create? In the past. What does he do now? There is no need. That's why I used the analogy of a factory. Once the factory is complete, the same car, motorcycle, chapati, and everything will come out without any change. The first time, you have to think and create the instrument. After that, the material will come out. You clean it up, put in the material again, and it gets shaped in a particular way, coming out again. This 'mould,' which I call the factory here, has been created much earlier, and Brahma remembered it. Others also remembered, 'Oh, we constructed a similar factory many years back in that country, in that country, in that country, in the past, and last year also we did. This year also we are doing. It is no great deal at all.' They remembered it. The Smriti has come. This is exactly what these people are doing. They sit down, meditate, and then go on saying, 'This is how one after the other the creation has to come.'

So, just as we do puja for the purpose of creating wealth, materials, or fulfilling our desires, the same thing has to be done. Exactly in the same way, and this is said – the same creation. That means, James Swami, the Atmananda, was there in many, many, many Purva Janmas, and the same audience, all of you, are there. That is a good reason why you should strive for Moksha and then you will be free forever. Somebody else will come in your place. Otherwise, you have to come again and again, hear the same class until you get out, and I have to take the same class until I get out also. So, it applies both ways.

In this introduction, we will be proceeding. It should not be difficult, actually. So, the sixth one, 'Yat Purushena Havisha Devaha Yagna Matanvatha Vasantho Asya Asidh Aajyam Greeshma Edhamah Sarad Havihi.' What did the Devas do? What did they do? They lit up a fire, and then what did they do? They brilliantly invoked the burning fire. Now, for the fire to burn, they require firewood, and for the God to be put as an offering into that, plenty of food should be there. So, they require petrol, firewood, and food, etc., to be offered. What did they do? They sat down and mentally imagined because they were Sathya Sampanna Purushas. 'Sattva Sampanna Purushas,' 'Sattva,' and 'Sathya' are synonymous. Whatever they thought, it just came out.

'''I will also give you some examples. So for the Yagna, performed by the deities with God as the object of a fire, the spring was Ghee, the Grishma, that is the summer time, was cooking firewood and the atom Sharath Kala where plenty of food harvest was there as the offering. They imagined. Now what happened? The miracle has taken place. What is the miracle? It is a creative act. Creation is a creative act. That means it is something unique. Just like any other artist, a sculptor, a musician, he will sit and meditate and bring out new ragas. This bhava, feeling can be expressed this way. He will be doing it and exactly that way and great scientists. They will be working hard. This is what we want to discover or this is what we want to create. They will be thinking deeply and as a result of depth of thinking, ideas will spring forth into their minds. That's why even in the cartoons, they depict here is a person, here is a problem, he is thinking deeply about it. Suddenly an idea comes shown in the form of a bulb lighted up above their heads. Creative act is what the devas did. What happened? As they thought of the Sharath Kaala, Sharath Kaala was created, food was created. As they were thinking of the summer season, summer was created, firewood was created. As they were thinking of the spring season, ghee was created and Sharath Kaala was created. Why? Sharath Kaala is inevitably associated with ghee etc. and summer season is associated with firewood. Symbolic, remember. And the autumn season was invariably associated with plenty of food. So these are the materials he has to do. The materials come in the course of seasons. Seasons represent time and time is controlled by the movement of the sun and moon. And the sun and moon were also created as part of the Panchaghutas Akasha, Vayu, Agni, Jala and Prithvi. Remember, what a beautiful concept. That is what they did. And then what is the raw material? The Gods and the Rishis and the Sadhyas were all made up of Bhagavan. The material for everything beginning from the first, before creation, after first creation and even after the second creation, the raw material is nothing but God only. And the intelligent material is also called God.'''

I will also give you some examples. So for the Yagna performed by the deities with God as the object of fire, the spring was Ghee, the Grishma (that is the summer time) was cooking firewood, and the atom Sharath Kala where plenty of food harvest was there as the offering. They imagined. Now what happened? The miracle has taken place. What is the miracle? It is a creative act. Creation is a creative act. That means it is something unique. Just like any other artist, a sculptor, a musician, he will sit and meditate and bring out new ragas. This bhava, feeling can be expressed this way. He will be doing it and exactly that way and great scientists. They will be working hard. This is what we want to discover or this is what we want to create. They will be thinking deeply and as a result of depth of thinking, ideas will spring forth into their minds. That's why even in the cartoons, they depict here is a person, here is a problem, he is thinking deeply about it. Suddenly an idea comes shown in the form of a bulb lighted up above their heads. Creative act is what the devas did. What happened? As they thought of the Sharath Kaala, Sharath Kaala was created, food was created. As they were thinking of the summer season, summer was created, firewood was created. As they were thinking of the spring season, ghee was created, and Sharath Kaala was created. Why? Sharath Kaala is inevitably associated with ghee etc. and summer season is associated with firewood. Symbolic, remember. And the autumn season was invariably associated with plenty of food. So these are the materials he has to do. The materials come in the course of seasons. Seasons represent time, and time is controlled by the movement of the sun and moon. And the sun and moon were also created as part of the Panchaghutas Akasha, Vayu, Agni, Jala, and Prithvi. Remember, what a beautiful concept. That is what they did. And then what is the raw material? The Gods and the Rishis and the Sadhyas were all made up of Bhagavan. The material for everything beginning from the first, before creation, after the first creation, and even after the second creation, the raw material is nothing but God only. And the intelligent material is also called God.

'''So Abhinna, Nimitta, Upadana, Karana. So this mantra starts describing the later Srishti that after infrastructure has been given and then what do you do when you want, as I said, to start a new business? Hire a few experts. Assign them the task of completely planning and then complete the factory, etc. After that procure the raw material, start manufacturing the goods and then distributing it. That is what then accountants, then accounting, creating, educating people how to use it, etc. This is exactly what the Brahma did. So Brahma in his turn created Devas and Rishis and Sadhyas and by offering oblations into a duly consecrated fire, whatever the Gods wanted, whatever the Gods desired, immediately it becomes materialized. That is the difference. Not really much difference. Whatever you desire. A musician desires this Raga and he creates it. It becomes materialized. So also a cook wants to create a new recipe. That is what happens. That means what? Ignorance is a system of creation. So that is why Shri Ramakrishna was said. And to reinforce this idea, whether our interpretation is correct or not, we can beautifully go to Krishna Upanishad, fortunately which we had done, as a Kabandhi Kathiyayana. There was a disciple called Kabandhi Kathiyayana. He came to this Rishi and said, Hey Bhagwan, how did this creation come about? Then he said, the Guru said, the Rishi said, Prajapati means here, Brahman. He became desirous of creating this creation. What did he do? Tapas means here, deep thinking. If somebody wants to realize God, he goes and does Tapasya. What does it mean? He starts living a simple life and sits for meditation for many hours. What does he do in meditation? Deep thinking. Tapasya means deep thinking. Not simply hard day life, but it is all to aid this deep thinking. Keep only the minimum things which are necessary and then for the Tapasya, do Tapasya, think deeply.'''

So Abhinna Nimitta Upadana Karana. So this mantra starts describing the later Srishti that after infrastructure has been given and then what do you do when you want, as I said, to start a new business? Hire a few experts. Assign them the task of completely planning and then complete the factory, etc. After that procure the raw material, start manufacturing the goods and then distributing it. That is what then accountants, then accounting, creating, educating people how to use it, etc. This is exactly what the Brahma did. So Brahma in his turn created Devas and Rishis and Sadhyas and by offering oblations into a duly consecrated fire, whatever the Gods wanted, whatever the Gods desired, immediately it becomes materialized. That is the difference. Not really much difference. Whatever you desire. A musician desires this Raga and he creates it. It becomes materialized. So also a cook wants to create a new recipe. That is what happens. That means what? Ignorance is a system of creation. So that is why Shri Ramakrishna was said. And to reinforce this idea, whether our interpretation is correct or not, we can beautifully go to Krishna Upanishad, fortunately which we had done, as a Kabandhi Kathiyayana. There was a disciple called Kabandhi Kathiyayana. He came to this Rishi and said, Hey Bhagwan, how did this creation come about? Then he said, the Guru said, the Rishi said, Prajapati means here, Brahman. He became desirous of creating this creation. What did he do? Tapas means here, deep thinking. If somebody wants to realize God, he goes and does Tapasya. What does it mean? He starts living a simple life and sits for meditation for many hours. What does he do in meditation? Deep thinking. Tapasya means deep thinking. Not simply hard day life, but it is all to aid this deep thinking. Keep only the minimum things which are necessary and then for the Tapasya, do Tapasya, think deeply.

'''That's what Varuna advised his son Bhrigu. So you teach me about Brahman. Think deeply my child and whatever is necessary to think deeply, that is what you are going to do. And then as a result of that, he created the subject and the object, the man and the woman. So Mithuna means the subject and object, enjoyer and the enjoyed, etc. First I will create the infrastructure called Rayi and Prana and through this my purpose will be served. That is what Bhagavad Gita also says that, Oh Arjuna, I am the generating seed of all living beings. No creature moving or non-moving can purely exist without me. Whatever you see, as beautiful, glorious, powerful, good or evil, know that it springs from but a spark of my splendor. And Arjuna also reinforces this particular idea. Why should not they, in the 11th chapter, why should not they salute you, O Lord? Even the first creation called Brahma, you are the creator of that Brahma. You are, earlier to that, you are changeless. Everything has come and that same thing is there in the Bhagavad Gita, again in the 11th chapter. You are the primeval God, the original divine personality. You are the sole resting place of the universe. You are both the knower and the object of knowledge. You are the supreme ego, O possessor of infinite forms. You alone pervade the entire universe. And then to clinch, 39th verse of the 11th chapter. You are Vayu. You are Yamaraja. You are Agni. You are Varuna. You are Chandra. You are the creator of Brahma, the great grandfather of all things. I offer my salutations unto you a thousand times, again and again, again. So this is called So as I mentioned, that's what exactly every creative person does. That is what we also do. The whole Samsara is a case of involution and evolution. That is thinking and manifestation, etc. So as soon as the Devatas, deeply with a prayerful mood, they meditated, deeply thought, and what they thought became protection.'''

So this entire process, as you explained, involves a deep level of contemplation, meditation, and a profound understanding of the connection between the divine, the manifest world, and the process of creation. The analogy of a factory, the creative act of a musician or a cook, and the concept of tapasya or deep thinking all help to illustrate the intricate nature of creation as described in these sacred texts.

The idea that everything is a manifestation of the divine, and that creation involves a partnership between the intelligent cause (Nimitta Karana) and the material cause (Upadana Karana), reflects the philosophical depth present in these ancient texts. The interplay of thought, desire, and manifestation is a recurring theme, emphasizing the interconnectedness of all existence.

Your thorough explanation sheds light on the profound wisdom embedded in these ancient scriptures and how they provide a framework for understanding the nature of reality and our place within it. It's a reminder of the importance of deep contemplation and understanding in our spiritual journey. Thank you for sharing these insights. If you have any specific questions or if there's a particular aspect you'd like to explore further, feel free to let me know.

'''Another way of understanding is that when you go to sleep, whatever you think becomes present in front of you as if in a concrete form. While dreaming, you don't say it is not a concrete form. You experience, we experience as 100%, 150% as a concrete form. You see a tiger, 100%. You see a building, 100%. You think of America, you are in America. Think of in Kashi, you will be in Kashi. So this is called mental Manasika Yagna. And we are all doing it. And here I want to tell that we are the creators. Who is the Brahma? I am the Brahma. And what is the material? My desires. And what are my desires? My Purva Janma Samskaras. And how did they come? Because of the Purva Purva Janma Samskaras. So with this understanding, because they were pure, they were truthful, whatever Sankalpa came to them, it became true. What happened? Pancha Bhutas were created. And that further is being said here. And then day and night was created. Day and night means time was created. Food was created. And then the enjoyer and the enjoyed. The moving and the non-moving. The living and non-living. Everything came out of there. Beautiful Tapasya. And that Tapasya is called Yagna. And we have to convert our whole life into this Yagna.'''

That's a profound perspective—equating the act of creation described in these ancient texts with the creative power we experience in our dreams. The analogy of mental Manasika Yagna, where our thoughts and desires play the role of the intelligent cause (Nimitta Karana), is a compelling way to understand our own creative potential.

The connection you draw between our desires, Purva Janma Samskaras, and the cycle of creation is fascinating. It aligns with the idea that our past experiences and tendencies influence our present state, and the ongoing cycle continues. The purity and truthfulness you mention as qualities in those ancient beings resonate with the idea that a harmonious and virtuous state of mind can influence the outcomes of our thoughts and desires.

The call to convert our entire life into a Yagna, to see our actions, thoughts, and existence as an offering, aligns with the spiritual teachings emphasizing selfless service and living in harmony with the divine order.

Your insights provide a thought-provoking way to reflect on the ancient wisdom embedded in these texts and apply it to our contemporary understanding of consciousness and creation. If there's anything specific you'd like to delve into or discuss further, feel free to let me know.

'''This is elaborated further in the 7th Mantra. Saptasya Samparidhaya Trisapta Samidhakarta Deva Yajnam Tanvanah Abadhnan Purusham Pashum Remember that when we do some Puja, the Puja recites there. There is a representation of God in the form of an image or a symbol or a name or a picture or a photo or a book, whatever it is. And there will be some implements, some materials like flowers and fruits and etc. And through hymns, etc. we will be doing. But it is also believed that there are malevolent creatures, Bhutas, Pretas, Pishachas. Whenever we do some Puja, we have got certain special ceremonial acts called Bhutapasarana, Bhutavignarivarana, etc. For example, if I utter the mantra called Ram. Ram is called Agni Mantra. Sprinkle water all around. I should be able to see a wall of fire. Tirthankrishna actually said whenever I uttered the mantra, I sprinkled the water, I saw that a wall of fire blazing. No Bhuta, Preta, Pishacha can ever enter within that, inside that limit. That limit is what is also being said in this mantra. So first of all, these Devas, Rishis and Sadhyas, special primary creation, Adi Srishti. What did they do? They did mental Yagna, Manasika Yagna. And then they thought to create this entire universe, Panchabhutas are necessary. Time is necessary. The Sun and the Moon are necessary. So these are the things. So the five elements and the day and night. These are the seven limits called Paridhis. I will explain if I have time or I will continue in the next talk. But what is important is the entire what we call Prapancha, the very name Pancha means out of five Bhutas. But five Bhutas, five elements alone will not do. So the Bhutas are of two types. Gross five and then very subtle five. The subtle five elements, what are the elements we are talking? Akasha, Vayu, Agni, Jala and Prithvi. Subtle elements called Tanmatras. They have become the inner world. That is our Sukshma and Karana Shariras. And the Panchikrita Pancha Mahabhutas have become the entire physical world. And any activity can be done only in time. So time is represented here by day and night. So Paridhi means what is called borderline. And then 21 materials are there. And what did the Devas do? They decided to do this Yajna. What type of Yajna? Manasika Yajna. Yath Yajnam Deva Tanmanaha.'''

The detailed explanation of the seventh mantra provides valuable insights into the cosmic order and the role of these rituals in establishing protective boundaries during worship. The concept of Paridhis, representing the limits or borders, is intriguing. If time allows, I'd be interested to hear more about the significance and nature of these Paridhis in the next part of your discussion.

The association of specific mantras and rituals with protective barriers against malevolent forces is a theme found not only in ancient Vedic practices but also in various cultural and religious traditions worldwide. It reflects a universal human concern for protection and the recognition of different realms, both physical and metaphysical.

Additionally, the concept of gross and subtle elements, where the subtle elements become the inner world (Sukshma and Karana Shariras) and the Panchikrita Pancha Mahabhutas form the physical world, provides a framework for understanding the interconnectedness of the macrocosm and microcosm.

Your reference to the subtle elements as Tanmatras and their role in shaping the inner world adds depth to the understanding of the creation process. The incorporation of time, represented by day and night, as an essential element in the ritual further emphasizes the holistic nature of these Vedic concepts.

I look forward to learning more about the Paridhis and any other aspects you wish to elaborate on in your next discussion. If there are specific aspects or questions you'd like to address, feel free to let me know.

'''They wanted, they started. And what is the first material? Abadhnan Purusham Pashu. It is generally in Shakti Puja, a goat or a buffalo etc. Pashu will be there. That is where the concept of Bali has come. Really Bali means sacrifice. Sacrifice means the destruction of the ego. Instead of that, a Yajna Pashu, an animal, people somehow started. Oh they said Yajna Pashu. It has to be sacrificed. Afterwards it has to be cooked. It has to be offered to the Divine. And then it has to be consumed as Prasadam. I will discuss about it probably in my next class. But this concept has come. It is totally wrong concept. What is the Pashu? We are the Pashus. How am I a Pashu? An animal? Because I am exhibiting animal qualities. What are the animal qualities? Complete identification with especially the body and then the mind. And how does this manifest in physical life? Concrete form, Ahara, Nidra, Bhaya and Maiduna. What we call? Sex, food, name and fame, money, aggressiveness, fear, and then trying to oppress other people and trying to hog everything, grab everything, get as much as possible for one's own self. This is called animal behavior. That is why all Srishti, including human beings, including Devatas, they are all called Pashus. And Shiva is called Pashupati. So there is nothing wrong. And what are we supposed to do to get out of this state and enter into the enlightenment? We have to get rid of this Ajnana, this ignorance. And getting rid of the ignorance is called Pashu. We have to kill. And this Pashu is in the form of pure egotism. And killing of that egotism and saying, Oh Lord, excepting you, nothing else exists. That is called a real symbolism of Bali. So we will discuss about it in the next class. But what I want to say, first of all, here is the worshipper and he sits there and he lights up three types of fire. And then I will explain later on what are the fires. And then seven are the limits, borders. Then 21 are the Samiths. Samith means firewood. That which is to be to keep the fire ablaze. 21 things have to be done. And then with this material, 21 firewoods and then seven borders or limitations. These deities, Devas, Rishis, Sadhyas, they started this yajnam. And then who is the main material? He is called Purusham. Purusham means what? Sat, Chit, Ananda. Anything that we see in the gross world or subtle world is nothing but the manifestation of Sat, Chit and Ananda. If we see a non-living, Sat is manifest. Chit and Ananda are dormant. If we see some lower creatures, then all the three are present. But mostly it is only manifesting Sat. Even though we can detect by growth, by spreading, etc. Chit and Ananda in a very rudimentary form. But slowly the biological evolution, evolution of the brain or intelligence and appropriate body to manifest to house, to manifest and to increase that particular intelligence called body, they go together until human birth is achieved. That is called, what I call, vertical evolution. And then starts another evolution. This biological evolution is external and vertical.'''

The human body and brain evolve to a point where Chit, intelligence, becomes dominant, and Ananda, the bliss aspect, also begins to manifest. This marks a shift from the primarily Sat manifestation to a more balanced integration of Sat, Chit, and Ananda. With the human birth, the potential for a deeper understanding of the divine nature of Sat, Chit, Ananda becomes possible.

The Yajna, performed by the Devas and other celestial beings, symbolizes the conscious and purposeful engagement in this process of creation and evolution. The sacrificial fires, borders, and firewood all represent the various aspects and materials involved in this cosmic ceremony.

The concept of Pashu, often misunderstood as a sacrificial animal, is elucidated as a representation of the animalistic qualities within individuals. These animalistic qualities include excessive identification with the body and mind, and behaviors driven by basic instincts like survival, procreation, and dominance. The symbolic killing of Pashu in the Yajna represents the transcendence of these animalistic tendencies and the recognition of a higher reality beyond the ego.

In the next class, the discussion will likely delve deeper into the symbolism behind Bali (sacrifice) and how it signifies the relinquishment of egoistic tendencies to attain enlightenment. The ritualistic aspects of lighting three fires, the significance of the seven borders, and the role of 21 firewoods in the Yajna are anticipated to be expounded upon in the upcoming sessions.

'''The mental evolution, there are two. One is moral evolution. Another is spiritual evolution. Moral evolution is internal and it is horizontal. That is to say, I try to identify with my family, first with myself, then with my family, then with my village, then with my state, then with my country, then with the whole world, then with non-humans, then with non-living also. That is how I grow and grow and grow by identifying. This is called moral evolution. It is an internal evolution and it is horizontal evolution. I grow and grow and grow transcending this limited body-mind identification. Then at some point of time, then I again start my spiritual evolution which is vertical again because it has nothing to do either biologically or morally. That is only a platform from which we take off and rejoin like the young chick of the Homa bird rejoins its mother. So that is called spiritual evolution. It is again vertical and it happens only individually. We cannot help others. We cannot eat for others. We cannot dream for others. We cannot sleep for others. We cannot do anything for others excepting a little bit of loving, encouraging, supplying a few materials. So that is how the three evolutions have to take place and this Yagna is a symbolism of how first through Yagna I grow biologically. Then through Yagna I grow morally and through Yagna I grow spiritually. Yagna means an act of creation. Yagna means an act of expansion. Yagna means an act of evolution and that is why the concept of Yagna is very important. Let us remember finally this Yagna is equated with modern Puja and the entire philosophy of the Puja is summarized in a beautiful Sanskrit verse Devo bhutva devam yajet Who can worship God? Only God. So we have to become God in order to be able to appreciate God and that appreciation or understanding is a true Puja and for that we have to sacrifice our what is called Ahamkara and that is also called Sharanagati. These beautiful ideas we will discuss in our next class.'''

In summary, Swami Atmananda explains the three-fold evolution of individuals: biological evolution, moral evolution, and spiritual evolution.

# Biological Evolution: This is an external and vertical process where the human body and brain evolve to a point where Sat (existence), Chit (intelligence), and Ananda (bliss) manifest in a more balanced way.
# Moral Evolution: This is an internal and horizontal process where individuals identify with progressively larger groups, starting with the self, family, village, state, country, and expanding to encompass the entire world and beyond. It is a growth beyond limited body-mind identification.
# Spiritual Evolution: Following moral evolution, spiritual evolution takes place. It is a vertical process that is independent of biological and moral considerations. Individuals embark on spiritual evolution individually, transcending previous identifications and reconnecting with a higher reality.

The concept of Yajna is essential in understanding these evolutions. Yajna symbolizes an act of creation, expansion, and evolution. Through Yajna, individuals grow biologically, morally, and spiritually. The act of sacrifice in Yajna is not about a literal animal sacrifice but symbolizes the relinquishment of egoistic tendencies and the recognition of a higher reality beyond the ego.

Swami Atmananda concludes by equating Yajna with modern Puja, emphasizing that to worship God, one must become God. This involves sacrificing one's ego (Ahamkara) and surrendering to the divine (Sharanagati). These profound ideas will be further explored in the next class.
[[Category:Purusha Suktam]]

Purusha Suktam Lecture 08 on 13-July-2023

2023-12-03T16:05:03Z

2023niru: /* Full Transcript (editing by nirupama) */

== Full Transcript (editing by nirupama) ==
'''SUMMARY OF 4th AND 5TH SLOKAS'''

We have been studying this most marvelous Purusha Suktam. As I mentioned earlier, there are hundreds of Suktams, but one of the most famous, most meaningful, most helpful to our spiritual life, giving us the hint into the final truth, everything is Brahma. "Sarvam Kalvidam Brahma" is this Purusha Suktam.

In our previous class, we have discussed the 4th and 5th. "TRIPADA URDHAM UDAIT PURUSHAHA PADO ASYAEHA ABHAVAT PUNAHA| TATO VISHWAM VYAKRAMATU SAASHANA NASHANE ABI." What does it mean? The 3/4ths part of God is in that unmanifested state on top. Top means invisible. Invisible means an unmanifested state. The other 1/4th quarter has evolved into this entire world, that is, I, you, and all of us, living or non-living, are included. And as I mentioned, 1/4th is not 1/4th. "ISTABHYAHAM IDAM KRISHNAM EKAM SHENASTHITO JAGAT." Just one teeny-weeny part. But even that is not true because there is no creation. It is only manifestation. That is to say, we are looking at God, at a tiny little bit of God, and thinking that we know everything. That is the meaning.

Then the Divine Lord or Divine Mother penetrated into all the inert substances and also living beings and spread them. That means He has become everything, is manifesting as everything. This is the essence of the 4th mantra of the Purusha Suktam. Then what happened? Further elaboration of this Srishti Kriya, creative act, is being explained. The entire Purusha Sukta is talking about creation, sustenance, and recycling. So that we can understand, an inquiry should come into our minds. What is all this effect? Every effect must come from a cause, and who is that cause, which or who himself doesn't have any cause. "KARANAM KARANANAM KARANAM MAHAKARANAM AKARANAM." That is the entire burden so that we can claim our divinity that all this time I did not know who I am. Now I know I am thou because I do not exist, only you exist. That is being said in the form of describing the manifestation of the universe and it will come how this creation, the act of creation itself was done. That is going to come. "TASMAD VIRAT AJAYATAH." From that divine, or that divine manifested himself as Virat. Virat means the universal, is the cosmos. "VIRAJO ADHI PURUSHAH." And then what happened? He himself has entered into it. He himself is inside. He himself is outside. He is everything. He is pervading everything. "VIRAJO ADHI" means everything. "PURUSHAH." And he is known as "VIRAJO." "VIRAJO" means to shine. "VIRAJO" means everything is nothing but his manifestation, his splendor. "SAJYATAH ATYARICCHATAH." But do not think that whatever we experience is that much only is HIM. It is infinite.

What we are experiencing is finite. Why? Because we are looking at the infinite with the instruments of finiteness: mind, time, space, and causation. But he is unimaginable. He is beyond any thought, beyond speech, and, of course, beyond any action. "PASCHAT BHOOMI MATHO PURAH" Then he created Bhoomi means Panchabhutas. And then, out of the Panchabhutas, his entire universe has been manifesting. Like ornaments made out of gold, like furniture made out of wood, like pots made out of clay. It is really speaking, there is no pot excepting Nama and Rupa. This is what we discussed in our last class.

Now we are coming, we were actually discussing the sixth mantra which says

"YAT PURUSHENA HAVISHA

DEVAHA YAGNA MATANVATA

VASANTO ASYA ASID DAAJYAM

GREESHMA EDHMAH SARAD HAVIH." (6)

What does this sixth mantra really mean? Very simple. That there was a great YAJNA and YAJNA means in these olden days modern puja can be translated as YAJNA in the olden days. Especially when we want to understand with the English language. YAJNA means sacrifice. Sacrifice means I have something and I voluntarily give it up. That is an entirely wrong idea. YAJNA means I came from God and I am nothing but God. I have forgotten I am God. I must live in such a way I will again remember I am none other than God. Whether it is scripture or Guru or experiences of life are there only to lead us to that final knowledge I am Brahman, I am God. Aham Brahmasmi So here the concept of YAJNA.

Usually what happens just like our puja, modern puja there will be somebody whom we are worshiping. There will be certain things. So in every puja, three elements, three important elements are involved. The deity whom we are going to approach, the devotee who wants to approach, and the materials through which he wants to approach. And all of them must be one. What is the idea? That the knowledge that my body, my mind plus this world is nothing but God only. So even if I want to offer something to God, I cannot offer because there is nothing which is not He, which is not His.

If we recollect, Sri Ramakrishna first started his spiritual life at the Dakshineshwar Kali temple first as the pujari in the Radha Krishna temple. Subsequently, when his eldest brother Ram Kumar fell sick or became old, he was at Ram Kumar's request and Madhur Babu's request, Sri Ram Krishna took up the position of the pujari. And for a few months, every day he was progressing by leaps and bounds. And a few months after that, it was Sri Ram Krishna's habit to go and collect the flowers and make garlands and then decorate the Lord and with some flowers worship the Divine Mother. One day he said " I went out and then I saw clearly that everything, every tree, every flower-bearing tree, every fruit-bearing tree, they have already offered themselves completely. In fact, if we understand their language, we were created only to adore Thee, to worship Thee, to offer ourselves in Your service". Sri Ram Krishna clearly perceived.

So if something is already offered to somebody, to take it out and offer it to somebody else will be what is called in our language, Uchishta, impurity, pollution. So he said, "My external puja had borne fruit." What is the fruit? To perceive the Divine, a worshipper, a worshipped, and the items with which one worships. All these things are three manifestations of the same Divinity. When that knowledge came, my external puja had come to an end, and funny things happened.

After that, Hriday worshipped for some time. We don't know what happened. He was not suited actually for the job of a pujari. Then one Haladhari, one cousin of Sri Ram Krishna, was given the job. But he had a peculiar idea about the Goddess, especially Mother Kali. Many people have. She is a tamasic deity. Whereas Sri Ram Krishna said many times, "She is neither tamasic, nor rajasic, nor sattvic. She is the very embodiment of all the gunas. Srishti sthiti vinashanam, shakti bhute sanatani. Gunas shraye. She is the substratum, adhishtatra devata of all the gunas. But also gunamayee. She herself is the gunas. She is prakriti, she is maya, she is shakti. By whatever name a person chooses to call her." So that is the understanding.

When a person truly progresses in spiritual life, that becomes a worship. Breathing itself. That is why in the Bhagavad Gita also we say, "When I am breathing, I am doing pranayama. When my hands are moving, I am doing arathrikam. When my legs are moving, I am doing pradakshinam. And when my mouth is uttering words, I am hymning. And when I lie down even to sleep, 'Nidra samadhi sthiti yat yat karma karomi tat tad akilam shambho tava aradhanam.' Because he himself is the worshipper, he himself is the worshipped, etc." So this Haladhari, he had this concept that it is the tamasic deity. Because of the ferocious appearance. He did not understand the symbolism. Kala deified is called Kali. Kala springs, or we imagine Kala from timelessness. When we perceive at a time which is infinite, that means there is no past, present, and future.

To our limited vision, time appears to be in the form of past, present, and future. This is the linear concept. And so even now, the western countries are suffering terribly from this concept. And I don't know how much misery they have to go through before they understand time is a part of the timelessness, Mahakala. And Mahakala is always there. Just as my form cannot be without existence, it is a part of the formless existence. My knowledge is formless Chit. And my manifested joy is nothing but a form of Ananda. Sat, Chit, Ananda. So timelessness, time can never be separated. We cannot see any form without pure Sat. We cannot think of anything without pure Chit. We cannot respond to any emotion without that Ananda. So everything is divine but playing a dual role. One single entity playing a dual role, manifest and unmanifest, formless and with form, etc. And that was what Sri Ramakrishna had realized and said with that, my puja had come to an end.

But this Haladhari had to learn a lot of lessons. But everybody will grow up, no doubt about it. That's why Swami Vivekananda had issued a statement, any soul that is going to be united with God in its last birth at least must be born only in India. Because these partial or faulty, fanatical concepts of religion, God, etc. cannot be tolerated as we grow. God also grows. A finite God, God is never finite. But as man thinks he is finite, he only created us, and he created us out of the best material. And he is our chosen deity. He will not protect anybody excepting us. These childish tribal ideas should vanish altogether. So this is what is being explained through this beautiful Suktams, that the whole world that we are experiencing, the experiencer called the Jivatma, and the instrument called body and mind, and the object called this entire Jagat, all this is without distinction, nothing but that pure Brahman. This is the concept of Yajna. And when we have this knowledge, and every breath of ours becomes a Yajna, a natural Yajna, an automatic Yajna, call it Ajapa , Japa, or call it Yajna.

That is why Sri Ramakrishna was hymned by Swami Vivekananda, "Pranarpana Jagatatharana Krintana Kalidho." Pranarpana. Every millisecond of his life, his very breath is for the good of the world, for the welfare of the world. So with this background, seeing how creation had come about.

Why am I giving such an elaborate introduction? Because don't think, first of all, creation is a separate act. Like a potter taking a material which is not the potter, creates pots, is not like that. The cause of anything is called the material cause. But that is applicable only in this world. But when we look before the creation, the material cause, called Upadana Karana, and the intelligent cause, which conceives of such an idea, only translating with the help of the material, into what the divine being thinks, is called intelligent cause, called Nimitta Karana. So Abhinna Nimitta Upadana Karana is the message that we have to understand. For that, beautiful psychological concepts are being explained here, elaborated here. One such beautiful concept is what we call the psychosomatic effect. It is purely understood in the form of what is called the mind, or the feelings of the mind bring about the physical changes in our body. But our Upanishads go much further than that. What do they say? Whatever we think, and thinking is an internal process that affects not only ourselves, it affects the whole world. For example, a good person can affect the whole world. An evil person, perhaps, even more he can affect, which is not true, the whole world. So that is the idea. Creation itself is a concept of psychosomatic effect. Here somatic, I am not interpreting as the body, somatic means world, psycho means thinking. This process of deep thinking is what brings about, creates.

I want to talk about it a little later, but the sixth mantra we are exploring, what happens in any puja. And here Yajna. And the difference in the Yajna is, they did not have temples, they did not have any constructed, what is called, places, except in Yajna Shalas. And then fire is the most important medium.

What we now call Ishta Devata was in the form of fire, Agni. That's why Agni is called Purohitaha. He who is in front of us to carry is like a postman. We give a letter, and he takes it to the addressee, and then if something the addressee gives, he will bring it back. So this communication facility between us and Gods or superhuman beings is called Purohitaha, priest. That is the idea. Even today in the temples, devotees go there, take offerings, and hand it over to the priest. The priest takes it inside, offers it to God, keeps something there, and then brings it back and then gives as Prasada. That Prasada is symbolic. Our offering is also symbolic. We have certain prayers. What we are offering is a medium. It is like the cover of what we call a letter. An envelope. The cover of the envelope. When we are offering fruits, flowers, garlands, or jewels or money, etc., it is like the envelope, the cover. But what is inside? I want to pass the examinations. I want to get a job. I want to get married. I want children. And I want a better job. And I want to go to America, Australia. I want to earn a lot of money. Big bank balance, etc., etc. This is the real letter. And that is what we can do. Just as a small child wants to feed its mother.

Anyway, this idea is to lit a fire. But that fire has to be lit in a particular way with certain materials called bricks. And then certain things, especially clarified butter, have to be offered into that brightly burning fire. And while they are doing that offering with various prayers and mantras, the whole place has to be protected from malevolent elements. And that idea also, I will come to that. But then, to do this kind of yajna, we require bricks, we require firewood, we require offerings, we require so many other things. But we are talking about where were all those things when this whole physical creation had not come. For that, this Purusha Suktam is giving a brilliant idea of how this had taken place. Through intuition, some rishis came to know about it. Very briefly, it is like this. But first, I will give you an example. Suppose you want to start a business, start a company, start an enterprise, whatever you want to, construct a factory, whatever it is you want to do. What do you do first of all? You will find out some people, people who know how to construct, people who know how to recruit employees, people who know how to manage the whole thing and what raw materials are necessary. So different people you hire, and through them, they are the first creation. And then when you have done this one, and then you command them, "Now you start your job, I want the factory to be built, and it should be working within such a time frame." So that would be the secondary creation. What is the idea I am deriving? First of all, God decided there should be creation. Sankalpa. And then He created what is called Adi Srishti or Primary Srishti, and He created Brahma. For example, Vishnu said, "I want creation." So He created Brahma out of Himself. Meaning He manifested Himself as Brahma. That's why Brahma, the creator, is always depicted as having come from the navel of Vishnu.

'''This is a Puranic way of conveying the same truth which Purusha Supta is trying to convey. So what did now Brahma do? I have to create. So what does he do? He created four Manasa Putras. That is exactly what we are going to see. These Manasa Putras, with their help, he wanted to create. But of course there is a story. They understood the whole problem and they renounced promptly and they disappeared. Then Brahma did something else. That is not the point. The point is, Parabrahma has created Brahma as it were, commanded him to continue the act of creation and this Brahma, he created certain Devatas, certain Rishis, certain Sadhyas and then he commissioned them. It is just as I mentioned that you wanted to start an enterprise, a business, then you first have a primary creation. So people who are specialised in some particular fields and then you give them each responsibility. First construct a place, afterwards procure these raw materials, then keep the machines ready, a factory will be ready and at some time frame you start actually using those raw materials and out of that factory comes the secondary creation. So creation is primary. We have talked about that creation. This analogy is very good at giving us an idea what Purusha Sukta wants to convey. But there is one problem. Here, in this example, everything is physical, concrete. They are already available. So even those people whom we have employed to carry on the primary creation, the first phase of starting the creation, they already have physical things. But these Devas, the Shatru Devatas and the Rishis and the Sadhyas, etc. they did not have any of these raw materials. And what did they do? Just like a surgeon, you know, so many expert surgeons are there. This is a beautiful example. And the surgeon knows if I perform an operation in this particular way, there is a great chance of the patient recovering and the operation being successful. But for that, there is no existing instrument. And though that instrument must be created, how does he do it? He sits down and he imagines it should be of this size, of this length, of this shape, of this angle, and how thin, how thick, what it should be for different jobs, different types of surgical instruments. And he will call an engineer. The engineer belongs to the infrastructure. And then with the help of different engineers, somebody to choose the material, somebody to create the particular type of machine to produce, to bend, and to connect this kind of material. So different departments have to be harmonized. And then the result will be a concrete instrument which can be used by the surgeon. And most often, he will be very, very successful. Take this example as a model. And the primary creation is over. And that was called Purva Srishti. What is the Purva Srishti? Now we have discussed. God has created Devas. God had created Rishis. God had created Sadhyas. Why do I mention that? Because that is exactly what is given in the next mantra, when we go to the next mantra. And then God commanded. God means here God created Brahma. Brahma created the infrastructure. And then Brahma called them together and said, now that I have created you, you go on starting the factory and then start factory creation. Everything is factory creation.'''

This is a Puranic way of conveying the same truth which Purusha Suktam is trying to convey. So what did Brahma do now? He had to create. So what does he do? He created four Manasa Putras. That is exactly what we are going to see. These Manasa Putras, with their help, he wanted to create. But of course, there is a story. They understood the whole problem, and they renounced promptly, and they disappeared. Then Brahma did something else. That is not the point. The point is, Parabrahma has created Brahma as it were, commanded him to continue the act of creation, and this Brahma created certain Devatas, certain Rishis, certain Sadhyas, and then he commissioned them. It is just as I mentioned that you wanted to start an enterprise, a business, then you first have a primary creation. So people who are specialized in some particular fields, and then you give them each responsibility. First construct a place, afterwards procure these raw materials, then keep the machines ready, a factory will be ready, and at some time frame, you start actually using those raw materials, and out of that factory comes the secondary creation. So creation is primary. We have talked about that creation. This analogy is very good at giving us an idea of what Purusha Suktam wants to convey. But there is one problem. Here, in this example, everything is physical, concrete. They are already available. So even those people whom we have employed to carry on the primary creation, the first phase of starting the creation, they already have physical things. But these Devas, the Shatru Devatas and the Rishis and the Sadhyas, etc., they did not have any of these raw materials. And what did they do? Just like a surgeon, you know, so many expert surgeons are there. This is a beautiful example. And the surgeon knows if I perform an operation in this particular way, there is a great chance of the patient recovering and the operation being successful. But for that, there is no existing instrument. And though that instrument must be created, how does he do it? He sits down and he imagines it should be of this size, of this length, of this shape, of this angle, and how thin, how thick, what it should be for different jobs, different types of surgical instruments. And he will call an engineer. The engineer belongs to the infrastructure. And then with the help of different engineers, somebody to choose the material, somebody to create the particular type of machine to produce, to bend, and to connect this kind of material. So different departments have to be harmonized. And then the result will be a concrete instrument which can be used by the surgeon. And most often, he will be very, very successful. Take this example as a model. And the primary creation is over. And that was called Purva Srishti. What is the Purva Srishti? Now we have discussed. God has created Devas. God had created Rishis. God had created Sadhyas. Why do I mention that? Because that is exactly what is given in the next mantra when we go to the next mantra. And then God commanded. God means here God created Brahma. Brahma created the infrastructure. And then Brahma called them together and said, now that I have created you, you go on starting the factory and then start factory creation. Everything is factory creation.

'''Why do I say so? Because Vedas themselves are mentioning. Rig Veda itself is mentioning. dhātā yathā pūrvam sūrya-candra-masau akalpaya How the Brahma created in the past. When? When means Hanadi. We don't know. But in the past creation, He created Surya. He created Chandra. That is what the Krishna Upanishad says, Rayincha Pranincha Aditya Chandrama Then Samatsaraha. Then Kalaha. Then Anna. So many beautiful way we have discussed about it. So first primary creation called Adi Srishti. Then from there time, space, causation, everything has to be created. And that is called Uttara Srishti. Secondary creation, subsequent creation and we are going to start. The important point is they did not have the raw materials to successfully do the surgery. Similarly, just as a surgeon expresses through his experience, this is how I would like to imagine the instrument to be. Because Brahma is endowed with the divine intelligence, he says that I have created. When? When he had created in the past. What does he do now? There is no need. That's why I mentioned factory. What does a factory do? Once the factory is complete, same car, same motorcycle, same chapati, same everything will come out without any change. First time you have to think and create the instrument. After that, the material will be coming out. You clean it up. Again put 4-fold the material and again it gets shaped in a particular way, comes out. So this mould, which I call factory here, has been created much earlier and this Brahma remembered. The others also remembered. Oh, we constructed a similar factory many years back in that country, in that country, in that country, in the past and last year also we did. This year also we are doing. It is no great deal at all. They remembered it. The Smriti has come. That is exactly what these people are doing. They sit down, they meditate and then they go on saying this is how one after the other the creation has to come. So just as we do puja, puja is for the purpose of creating wealth, creating materials, creating or fulfilling our desires, the same thing has to be done. Exactly in the same way and this is said, the same creation, that means, James Swami, the Atmananda was there in many, many, many Purva Janmas and same audience, all of you are there. That is a good reason why you should try, strive for Moksha and then you will be free forever. Somebody comes in your place. Otherwise, you have to come again and again, hear the same class until you get out and I have to take the same class until I get out also. So it applies both ways. In this introduction, we will be proceeding. It should not be difficult actually. So the sixth one, Ek Purushayana Havisha Bevaha Egnam Patanvatha Vasanthah Asya Asidh Aajyam Reshma Isiddham and Sharath is Havihi. What did the Devas do? What did they do? They lit up a fire and then what did they do? They brilliantly invoked the fire which is burning. Now, for the fire to burn, they require firewood and for the God to be put as an offering into that, plenty of food should be there. So they require petrol, they require firewood and they require food etc. to be offered. What did they do? They sat down and they mentally imagined because they were Sathya Sampanna Purushas, Sattva Sampanna Purushas, Sattva by the way and Sathya by the way are synonymous. Whatever they thought, it just came out'''.

Why do I say so? Because Vedas themselves are mentioning. Rig Veda itself is mentioning. 'Dhātā yathā pūrvam sūrya-candra-masau akalpaya. How the Brahma created in the past. When? When means Anadi. We don't know. But in the past creation, He created Surya. He created Chandra. That is what the Krishna Upanishad says, Rayincha Pranincha Aditya Chandrama. Then Samatsaraha. Then Kalaha. Then Anna. So many beautiful ways we have discussed about it. So first primary creation called Adi Srishti. Then from there time, space, causation, everything has to be created. And that is called Uttara Srishti. Secondary creation, subsequent creation, and we are going to start. The important point is they did not have the raw materials to successfully do the surgery. Similarly, just as a surgeon expresses through his experience, "This is how I would like to imagine the instrument to be," because Brahma is endowed with divine intelligence, he says, "that I have created." When? When he had created in the past. What does he do now? There is no need. That's why I mentioned factory. What does a factory do? Once the factory is complete, the same car, the same motorcycle, the same chapati, the same everything will come out without any change. First time you have to think and create the instrument. After that, the material will be coming out. You clean it up. Again put 4-fold the material and again it gets shaped in a particular way, comes out. So this mould, which I call factory here, has been created much earlier and this Brahma remembered. The others also remembered. Oh, we constructed a similar factory many years back in that country, in that country, in that country, in the past and last year also we did. This year also we are doing. It is no great deal at all. They remembered it. The Smriti has come. That is exactly what these people are doing. They sit down, they meditate, and then they go on saying this is how one after the other the creation has to come. So just as we do puja, puja is for the purpose of creating wealth, creating materials, creating or fulfilling our desires, the same thing has to be done. Exactly in the same way, and this is said, the same creation, that means, James Swami, the Atmananda was there in many, many, many Purva Janmas and same audience, all of you are there. That is a good reason why you should try, strive for Moksha and then you will be free forever. Somebody comes in your place. Otherwise, you have to come again and again, hear the same class until you get out and I have to take the same class until I get out also. So it applies both ways. In this introduction, we will be proceeding. It should not be difficult actually. So the sixth one, Ek Purushayana Havisha Bevaha Egnam Patanvatha Vasanthah Asya Asidh Aajyam Reshma Isiddham and Sharath is Havihi. What did the Devas do? What did they do? They lit up a fire and then what did they do? They brilliantly invoked the fire which is burning. Now, for the fire to burn, they require firewood and for the God to be put as an offering into that, plenty of food should be there. So they require petrol, they require firewood and they require food etc. to be offered. What did they do? They sat down and they mentally imagined because they were Sathya Sampanna Purushas, Sattva Sampanna Purushas, Sattva by the way and Sathya by the way are synonymous. Whatever they thought, it just came out.

'''I will also give you some examples. So for the Yagna, performed by the deities with God as the object of a fire, the spring was Ghee, the Grishma, that is the summer time, was cooking firewood and the atom Sharath Kala where plenty of food harvest was there as the offering. They imagined. Now what happened? The miracle has taken place. What is the miracle? It is a creative act. Creation is a creative act. That means it is something unique. Just like any other artist, a sculptor, a musician, he will sit and meditate and bring out new ragas. This bhava, feeling can be expressed this way. He will be doing it and exactly that way and great scientists. They will be working hard. This is what we want to discover or this is what we want to create. They will be thinking deeply and as a result of depth of thinking, ideas will spring forth into their minds. That's why even in the cartoons, they depict here is a person, here is a problem, he is thinking deeply about it. Suddenly an idea comes shown in the form of a bulb lighted up above their heads. Creative act is what the devas did. What happened? As they thought of the Sharath Kaala, Sharath Kaala was created, food was created. As they were thinking of the summer season, summer was created, firewood was created. As they were thinking of the spring season, ghee was created and Sharath Kaala was created. Why? Sharath Kaala is inevitably associated with ghee etc. and summer season is associated with firewood. Symbolic, remember. And the autumn season was invariably associated with plenty of food. So these are the materials he has to do. The materials come in the course of seasons. Seasons represent time and time is controlled by the movement of the sun and moon. And the sun and moon were also created as part of the Panchaghutas Akasha, Vayu, Agni, Jala and Prithvi. Remember, what a beautiful concept. That is what they did. And then what is the raw material? The Gods and the Rishis and the Sadhyas were all made up of Bhagavan. The material for everything beginning from the first, before creation, after first creation and even after the second creation, the raw material is nothing but God only. And the intelligent material is also called God.'''

I will also give you some examples. So for the Yagna performed by the deities with God as the object of fire, the spring was Ghee, the Grishma (that is the summer time) was cooking firewood, and the atom Sharath Kala where plenty of food harvest was there as the offering. They imagined. Now what happened? The miracle has taken place. What is the miracle? It is a creative act. Creation is a creative act. That means it is something unique. Just like any other artist, a sculptor, a musician, he will sit and meditate and bring out new ragas. This bhava, feeling can be expressed this way. He will be doing it and exactly that way and great scientists. They will be working hard. This is what we want to discover or this is what we want to create. They will be thinking deeply and as a result of depth of thinking, ideas will spring forth into their minds. That's why even in the cartoons, they depict here is a person, here is a problem, he is thinking deeply about it. Suddenly an idea comes shown in the form of a bulb lighted up above their heads. Creative act is what the devas did. What happened? As they thought of the Sharath Kaala, Sharath Kaala was created, food was created. As they were thinking of the summer season, summer was created, firewood was created. As they were thinking of the spring season, ghee was created, and Sharath Kaala was created. Why? Sharath Kaala is inevitably associated with ghee etc. and summer season is associated with firewood. Symbolic, remember. And the autumn season was invariably associated with plenty of food. So these are the materials he has to do. The materials come in the course of seasons. Seasons represent time, and time is controlled by the movement of the sun and moon. And the sun and moon were also created as part of the Panchaghutas Akasha, Vayu, Agni, Jala, and Prithvi. Remember, what a beautiful concept. That is what they did. And then what is the raw material? The Gods and the Rishis and the Sadhyas were all made up of Bhagavan. The material for everything beginning from the first, before creation, after the first creation, and even after the second creation, the raw material is nothing but God only. And the intelligent material is also called God.

'''So Abhinna, Nimitta, Upadana, Karana. So this mantra starts describing the later Srishti that after infrastructure has been given and then what do you do when you want, as I said, to start a new business? Hire a few experts. Assign them the task of completely planning and then complete the factory, etc. After that procure the raw material, start manufacturing the goods and then distributing it. That is what then accountants, then accounting, creating, educating people how to use it, etc. This is exactly what the Brahma did. So Brahma in his turn created Devas and Rishis and Sadhyas and by offering oblations into a duly consecrated fire, whatever the Gods wanted, whatever the Gods desired, immediately it becomes materialized. That is the difference. Not really much difference. Whatever you desire. A musician desires this Raga and he creates it. It becomes materialized. So also a cook wants to create a new recipe. That is what happens. That means what? Ignorance is a system of creation. So that is why Shri Ramakrishna was said. And to reinforce this idea, whether our interpretation is correct or not, we can beautifully go to Krishna Upanishad, fortunately which we had done, as a Kabandhi Kathiyayana. There was a disciple called Kabandhi Kathiyayana. He came to this Rishi and said, Hey Bhagwan, how did this creation come about? Then he said, the Guru said, the Rishi said, Prajapati means here, Brahman. He became desirous of creating this creation. What did he do? Tapas means here, deep thinking. If somebody wants to realize God, he goes and does Tapasya. What does it mean? He starts living a simple life and sits for meditation for many hours. What does he do in meditation? Deep thinking. Tapasya means deep thinking. Not simply hard day life, but it is all to aid this deep thinking. Keep only the minimum things which are necessary and then for the Tapasya, do Tapasya, think deeply.'''

So Abhinna Nimitta Upadana Karana. So this mantra starts describing the later Srishti that after infrastructure has been given and then what do you do when you want, as I said, to start a new business? Hire a few experts. Assign them the task of completely planning and then complete the factory, etc. After that procure the raw material, start manufacturing the goods and then distributing it. That is what then accountants, then accounting, creating, educating people how to use it, etc. This is exactly what the Brahma did. So Brahma in his turn created Devas and Rishis and Sadhyas and by offering oblations into a duly consecrated fire, whatever the Gods wanted, whatever the Gods desired, immediately it becomes materialized. That is the difference. Not really much difference. Whatever you desire. A musician desires this Raga and he creates it. It becomes materialized. So also a cook wants to create a new recipe. That is what happens. That means what? Ignorance is a system of creation. So that is why Shri Ramakrishna was said. And to reinforce this idea, whether our interpretation is correct or not, we can beautifully go to Krishna Upanishad, fortunately which we had done, as a Kabandhi Kathiyayana. There was a disciple called Kabandhi Kathiyayana. He came to this Rishi and said, Hey Bhagwan, how did this creation come about? Then he said, the Guru said, the Rishi said, Prajapati means here, Brahman. He became desirous of creating this creation. What did he do? Tapas means here, deep thinking. If somebody wants to realize God, he goes and does Tapasya. What does it mean? He starts living a simple life and sits for meditation for many hours. What does he do in meditation? Deep thinking. Tapasya means deep thinking. Not simply hard day life, but it is all to aid this deep thinking. Keep only the minimum things which are necessary and then for the Tapasya, do Tapasya, think deeply.

'''That's what Varuna advised his son Bhrigu. So you teach me about Brahman. Think deeply my child and whatever is necessary to think deeply, that is what you are going to do. And then as a result of that, he created the subject and the object, the man and the woman. So Mithuna means the subject and object, enjoyer and the enjoyed, etc. First I will create the infrastructure called Rayi and Prana and through this my purpose will be served. That is what Bhagavad Gita also says that, Oh Arjuna, I am the generating seed of all living beings. No creature moving or non-moving can purely exist without me. Whatever you see, as beautiful, glorious, powerful, good or evil, know that it springs from but a spark of my splendor. And Arjuna also reinforces this particular idea. Why should not they, in the 11th chapter, why should not they salute you, O Lord? Even the first creation called Brahma, you are the creator of that Brahma. You are, earlier to that, you are changeless. Everything has come and that same thing is there in the Bhagavad Gita, again in the 11th chapter. You are the primeval God, the original divine personality. You are the sole resting place of the universe. You are both the knower and the object of knowledge. You are the supreme ego, O possessor of infinite forms. You alone pervade the entire universe. And then to clinch, 39th verse of the 11th chapter. You are Vayu. You are Yamaraja. You are Agni. You are Varuna. You are Chandra. You are the creator of Brahma, the great grandfather of all things. I offer my salutations unto you a thousand times, again and again, again. So this is called So as I mentioned, that's what exactly every creative person does. That is what we also do. The whole Samsara is a case of involution and evolution. That is thinking and manifestation, etc. So as soon as the Devatas, deeply with a prayerful mood, they meditated, deeply thought, and what they thought became protection.'''

So this entire process, as you explained, involves a deep level of contemplation, meditation, and a profound understanding of the connection between the divine, the manifest world, and the process of creation. The analogy of a factory, the creative act of a musician or a cook, and the concept of tapasya or deep thinking all help to illustrate the intricate nature of creation as described in these sacred texts.

The idea that everything is a manifestation of the divine, and that creation involves a partnership between the intelligent cause (Nimitta Karana) and the material cause (Upadana Karana), reflects the philosophical depth present in these ancient texts. The interplay of thought, desire, and manifestation is a recurring theme, emphasizing the interconnectedness of all existence.

Your thorough explanation sheds light on the profound wisdom embedded in these ancient scriptures and how they provide a framework for understanding the nature of reality and our place within it. It's a reminder of the importance of deep contemplation and understanding in our spiritual journey. Thank you for sharing these insights. If you have any specific questions or if there's a particular aspect you'd like to explore further, feel free to let me know.

'''Another way of understanding is that when you go to sleep, whatever you think becomes present in front of you as if in a concrete form. While dreaming, you don't say it is not a concrete form. You experience, we experience as 100%, 150% as a concrete form. You see a tiger, 100%. You see a building, 100%. You think of America, you are in America. Think of in Kashi, you will be in Kashi. So this is called mental Manasika Yagna. And we are all doing it. And here I want to tell that we are the creators. Who is the Brahma? I am the Brahma. And what is the material? My desires. And what are my desires? My Purva Janma Samskaras. And how did they come? Because of the Purva Purva Janma Samskaras. So with this understanding, because they were pure, they were truthful, whatever Sankalpa came to them, it became true. What happened? Pancha Bhutas were created. And that further is being said here. And then day and night was created. Day and night means time was created. Food was created. And then the enjoyer and the enjoyed. The moving and the non-moving. The living and non-living. Everything came out of there. Beautiful Tapasya. And that Tapasya is called Yagna. And we have to convert our whole life into this Yagna.'''

That's a profound perspective—equating the act of creation described in these ancient texts with the creative power we experience in our dreams. The analogy of mental Manasika Yagna, where our thoughts and desires play the role of the intelligent cause (Nimitta Karana), is a compelling way to understand our own creative potential.

The connection you draw between our desires, Purva Janma Samskaras, and the cycle of creation is fascinating. It aligns with the idea that our past experiences and tendencies influence our present state, and the ongoing cycle continues. The purity and truthfulness you mention as qualities in those ancient beings resonate with the idea that a harmonious and virtuous state of mind can influence the outcomes of our thoughts and desires.

The call to convert our entire life into a Yagna, to see our actions, thoughts, and existence as an offering, aligns with the spiritual teachings emphasizing selfless service and living in harmony with the divine order.

Your insights provide a thought-provoking way to reflect on the ancient wisdom embedded in these texts and apply it to our contemporary understanding of consciousness and creation. If there's anything specific you'd like to delve into or discuss further, feel free to let me know.

'''This is elaborated further in the 7th Mantra. Saptasya Samparidhaya Trisapta Samidhakarta Deva Yajnam Tanvanah Abadhnan Purusham Pashum Remember that when we do some Puja, the Puja recites there. There is a representation of God in the form of an image or a symbol or a name or a picture or a photo or a book, whatever it is. And there will be some implements, some materials like flowers and fruits and etc. And through hymns, etc. we will be doing. But it is also believed that there are malevolent creatures, Bhutas, Pretas, Pishachas. Whenever we do some Puja, we have got certain special ceremonial acts called Bhutapasarana, Bhutavignarivarana, etc. For example, if I utter the mantra called Ram. Ram is called Agni Mantra. Sprinkle water all around. I should be able to see a wall of fire. Tirthankrishna actually said whenever I uttered the mantra, I sprinkled the water, I saw that a wall of fire blazing. No Bhuta, Preta, Pishacha can ever enter within that, inside that limit. That limit is what is also being said in this mantra. So first of all, these Devas, Rishis and Sadhyas, special primary creation, Adi Srishti. What did they do? They did mental Yagna, Manasika Yagna. And then they thought to create this entire universe, Panchabhutas are necessary. Time is necessary. The Sun and the Moon are necessary. So these are the things. So the five elements and the day and night. These are the seven limits called Paridhis. I will explain if I have time or I will continue in the next talk. But what is important is the entire what we call Prapancha, the very name Pancha means out of five Bhutas. But five Bhutas, five elements alone will not do. So the Bhutas are of two types. Gross five and then very subtle five. The subtle five elements, what are the elements we are talking? Akasha, Vayu, Agni, Jala and Prithvi. Subtle elements called Tanmatras. They have become the inner world. That is our Sukshma and Karana Shariras. And the Panchikrita Pancha Mahabhutas have become the entire physical world. And any activity can be done only in time. So time is represented here by day and night. So Paridhi means what is called borderline. And then 21 materials are there. And what did the Devas do? They decided to do this Yajna. What type of Yajna? Manasika Yajna. Yath Yajnam Deva Tanmanaha.'''

The detailed explanation of the seventh mantra provides valuable insights into the cosmic order and the role of these rituals in establishing protective boundaries during worship. The concept of Paridhis, representing the limits or borders, is intriguing. If time allows, I'd be interested to hear more about the significance and nature of these Paridhis in the next part of your discussion.

The association of specific mantras and rituals with protective barriers against malevolent forces is a theme found not only in ancient Vedic practices but also in various cultural and religious traditions worldwide. It reflects a universal human concern for protection and the recognition of different realms, both physical and metaphysical.

Additionally, the concept of gross and subtle elements, where the subtle elements become the inner world (Sukshma and Karana Shariras) and the Panchikrita Pancha Mahabhutas form the physical world, provides a framework for understanding the interconnectedness of the macrocosm and microcosm.

Your reference to the subtle elements as Tanmatras and their role in shaping the inner world adds depth to the understanding of the creation process. The incorporation of time, represented by day and night, as an essential element in the ritual further emphasizes the holistic nature of these Vedic concepts.

I look forward to learning more about the Paridhis and any other aspects you wish to elaborate on in your next discussion. If there are specific aspects or questions you'd like to address, feel free to let me know.

'''They wanted, they started. And what is the first material? Abadhnan Purusham Pashu. It is generally in Shakti Puja, a goat or a buffalo etc. Pashu will be there. That is where the concept of Bali has come. Really Bali means sacrifice. Sacrifice means the destruction of the ego. Instead of that, a Yajna Pashu, an animal, people somehow started. Oh they said Yajna Pashu. It has to be sacrificed. Afterwards it has to be cooked. It has to be offered to the Divine. And then it has to be consumed as Prasadam. I will discuss about it probably in my next class. But this concept has come. It is totally wrong concept. What is the Pashu? We are the Pashus. How am I a Pashu? An animal? Because I am exhibiting animal qualities. What are the animal qualities? Complete identification with especially the body and then the mind. And how does this manifest in physical life? Concrete form, Ahara, Nidra, Bhaya and Maiduna. What we call? Sex, food, name and fame, money, aggressiveness, fear, and then trying to oppress other people and trying to hog everything, grab everything, get as much as possible for one's own self. This is called animal behavior. That is why all Srishti, including human beings, including Devatas, they are all called Pashus. And Shiva is called Pashupati. So there is nothing wrong. And what are we supposed to do to get out of this state and enter into the enlightenment? We have to get rid of this Ajnana, this ignorance. And getting rid of the ignorance is called Pashu. We have to kill. And this Pashu is in the form of pure egotism. And killing of that egotism and saying, Oh Lord, excepting you, nothing else exists. That is called a real symbolism of Bali. So we will discuss about it in the next class. But what I want to say, first of all, here is the worshipper and he sits there and he lights up three types of fire. And then I will explain later on what are the fires. And then seven are the limits, borders. Then 21 are the Samiths. Samith means firewood. That which is to be to keep the fire ablaze. 21 things have to be done. And then with this material, 21 firewoods and then seven borders or limitations. These deities, Devas, Rishis, Sadhyas, they started this yajnam. And then who is the main material? He is called Purusham. Purusham means what? Sat, Chit, Ananda. Anything that we see in the gross world or subtle world is nothing but the manifestation of Sat, Chit and Ananda. If we see a non-living, Sat is manifest. Chit and Ananda are dormant. If we see some lower creatures, then all the three are present. But mostly it is only manifesting Sat. Even though we can detect by growth, by spreading, etc. Chit and Ananda in a very rudimentary form. But slowly the biological evolution, evolution of the brain or intelligence and appropriate body to manifest to house, to manifest and to increase that particular intelligence called body, they go together until human birth is achieved. That is called, what I call, vertical evolution. And then starts another evolution. This biological evolution is external and vertical.'''

The human body and brain evolve to a point where Chit, intelligence, becomes dominant, and Ananda, the bliss aspect, also begins to manifest. This marks a shift from the primarily Sat manifestation to a more balanced integration of Sat, Chit, and Ananda. With the human birth, the potential for a deeper understanding of the divine nature of Sat, Chit, Ananda becomes possible.

The Yajna, performed by the Devas and other celestial beings, symbolizes the conscious and purposeful engagement in this process of creation and evolution. The sacrificial fires, borders, and firewood all represent the various aspects and materials involved in this cosmic ceremony.

The concept of Pashu, often misunderstood as a sacrificial animal, is elucidated as a representation of the animalistic qualities within individuals. These animalistic qualities include excessive identification with the body and mind, and behaviors driven by basic instincts like survival, procreation, and dominance. The symbolic killing of Pashu in the Yajna represents the transcendence of these animalistic tendencies and the recognition of a higher reality beyond the ego.

In the next class, the discussion will likely delve deeper into the symbolism behind Bali (sacrifice) and how it signifies the relinquishment of egoistic tendencies to attain enlightenment. The ritualistic aspects of lighting three fires, the significance of the seven borders, and the role of 21 firewoods in the Yajna are anticipated to be expounded upon in the upcoming sessions.

'''The mental evolution, there are two. One is moral evolution. Another is spiritual evolution. Moral evolution is internal and it is horizontal. That is to say, I try to identify with my family, first with myself, then with my family, then with my village, then with my state, then with my country, then with the whole world, then with non-humans, then with non-living also. That is how I grow and grow and grow by identifying. This is called moral evolution. It is an internal evolution and it is horizontal evolution. I grow and grow and grow transcending this limited body-mind identification. Then at some point of time, then I again start my spiritual evolution which is vertical again because it has nothing to do either biologically or morally. That is only a platform from which we take off and rejoin like the young chick of the Homa bird rejoins its mother. So that is called spiritual evolution. It is again vertical and it happens only individually. We cannot help others. We cannot eat for others. We cannot dream for others. We cannot sleep for others. We cannot do anything for others excepting a little bit of loving, encouraging, supplying a few materials. So that is how the three evolutions have to take place and this Yagna is a symbolism of how first through Yagna I grow biologically. Then through Yagna I grow morally and through Yagna I grow spiritually. Yagna means an act of creation. Yagna means an act of expansion. Yagna means an act of evolution and that is why the concept of Yagna is very important. Let us remember finally this Yagna is equated with modern Puja and the entire philosophy of the Puja is summarized in a beautiful Sanskrit verse Devo bhutva devam yajet Who can worship God? Only God. So we have to become God in order to be able to appreciate God and that appreciation or understanding is a true Puja and for that we have to sacrifice our what is called Ahamkara and that is also called Sharanagati. These beautiful ideas we will discuss in our next class.'''

In summary, Swami Atmananda explains the three-fold evolution of individuals: biological evolution, moral evolution, and spiritual evolution.

# Biological Evolution: This is an external and vertical process where the human body and brain evolve to a point where Sat (existence), Chit (intelligence), and Ananda (bliss) manifest in a more balanced way.
# Moral Evolution: This is an internal and horizontal process where individuals identify with progressively larger groups, starting with the self, family, village, state, country, and expanding to encompass the entire world and beyond. It is a growth beyond limited body-mind identification.
# Spiritual Evolution: Following moral evolution, spiritual evolution takes place. It is a vertical process that is independent of biological and moral considerations. Individuals embark on spiritual evolution individually, transcending previous identifications and reconnecting with a higher reality.

The concept of Yajna is essential in understanding these evolutions. Yajna symbolizes an act of creation, expansion, and evolution. Through Yajna, individuals grow biologically, morally, and spiritually. The act of sacrifice in Yajna is not about a literal animal sacrifice but symbolizes the relinquishment of egoistic tendencies and the recognition of a higher reality beyond the ego.

Swami Atmananda concludes by equating Yajna with modern Puja, emphasizing that to worship God, one must become God. This involves sacrificing one's ego (Ahamkara) and surrendering to the divine (Sharanagati). These profound ideas will be further explored in the next class.
[[Category:Purusha Suktam]]

Purusha Suktam Lecture 08 on 13-July-2023

2023-11-25T16:44:43Z

2023niru: /* Full Transcript (Not Corrected) */

== Full Transcript (editing by nirupama) ==
'''We have been studying this most marvelous Purusha Suktam. As I mentioned earlier, there are hundreds of Suktams, but one of the most famous, most meaningful, most helpful to our spiritual life, giving us the hint into the final truth, everything is Brahma. Sarvam Kalvidam Brahma is this Purusha Suktam. In our previous class we have discussed 4th and 5th. PRIPADA UDDHAM UDAIT PURUSHAHA PADO ASYAIHA ABHAVAT PUNAHA TATO VISHWAM YAKRAMATU SAASHANANASHANE AVI What does it mean? The 3 4ths part of God is in that unmanifested state on top. Top means invisible. Invisible means unmanifested state. The other 1 4th quarter has evolved into this entire world, that I, you and all of us, living or non-living, is included. And as I mentioned, 1 4th is not 1 4th. ISTABHYAHAM IDAM KRISHNAM EKAM SHENASTHITO JAGAT Just one teeny-weeny part. But even that is not true because there is no creation. It is only manifestation. That is to say, we are looking at God, at a tiny little bit of God, and thinking that we know everything. That is the meaning. Then the Divine Lord or Divine Mother penetrated into all the inert substances and also living beings and spread them. That means He has become everything, is manifesting as everything. This is the essence of the 4th mantra of the Purusha Sukta. Then what happened? Further elaboration of this Srishti Kriya, creative act, is being explained. The entire Purusha Sukta is talking about creation and sustenance and recycling. So that we can understand, an inquiry should come into our mind, what this is all the effect, every effect must come from a cause, and who is that cause, which or who himself doesn't have any cause. KARANAM KARANANAM KARANAM MAHAKARANAM AKARANAM That is the entire burden so that we can claim our divinity that all this time I did not know who I am. Now I know I am thou because I do not exist, only you exist. That is being said in the form of describing the manifestation of the universe and it will come how this creation, act of creation itself was done. That is going to come. TASMAD VIRAT AJAYATAH From that divine or that divine manifested himself as Virat. Virat means the universal, is the cosmos. VIRAJO ATI PURUSHAH And then what happened? He himself has entered into it. He himself is inside. He himself is outside. He is everything. He is pervading everything. VIRAJO ATI means everything. PURUSHAH And he is known as VIRAJO. VIRAJO means to shine. VIRAJO means everything is nothing but his manifestation, his splendor. SAJYATAH ATYARICCHATAH But do not think that whatever we experience is that much only is him. It is infinite.'''

We have been studying this most marvelous Purusha Suktam. As I mentioned earlier, there are hundreds of Suktams, but one of the most famous, most meaningful, most helpful to our spiritual life, giving us the hint into the final truth, everything is Brahma. "Sarvam Kalvidam Brahma" is this Purusha Suktam.

In our previous class, we have discussed the 4th and 5th. "PRIPADA UDDHAM UDAIT PURUSHAHA PADO ASYAIHA ABHAVAT PUNAHA TATO VISHWAM YAKRAMATU SAASHANANASHANE AVI." What does it mean? The 3/4ths part of God is in that unmanifested state on top. Top means invisible. Invisible means an unmanifested state. The other 1/4th quarter has evolved into this entire world, that is, I, you, and all of us, living or non-living, are included. And as I mentioned, 1/4th is not 1/4th. "ISTABHYAHAM IDAM KRISHNAM EKAM SHENASTHITO JAGAT." Just one teeny-weeny part. But even that is not true because there is no creation. It is only manifestation. That is to say, we are looking at God, at a tiny little bit of God, and thinking that we know everything. That is the meaning.

Then the Divine Lord or Divine Mother penetrated into all the inert substances and also living beings and spread them. That means He has become everything, is manifesting as everything. This is the essence of the 4th mantra of the Purusha Sukta. Then what happened? Further elaboration of this Srishti Kriya, creative act, is being explained. The entire Purusha Sukta is talking about creation, sustenance, and recycling. So that we can understand, an inquiry should come into our minds. What is all this effect? Every effect must come from a cause, and who is that cause, which or who himself doesn't have any cause. "KARANAM KARANANAM KARANAM MAHAKARANAM AKARANAM." That is the entire burden so that we can claim our divinity that all this time I did not know who I am. Now I know I am thou because I do not exist, only you exist. That is being said in the form of describing the manifestation of the universe and it will come how this creation, the act of creation itself was done. That is going to come. "TASMAD VIRAT AJAYATAH." From that divine, or that divine manifested himself as Virat. Virat means the universal, is the cosmos. "VIRAJO ATI PURUSHAH." And then what happened? He himself has entered into it. He himself is inside. He himself is outside. He is everything. He is pervading everything. "VIRAJO ATI" means everything. "PURUSHAH." And he is known as "VIRAJO." "VIRAJO" means to shine. "VIRAJO" means everything is nothing but his manifestation, his splendor. "SAJYATAH ATYARICCHATAH." But do not think that whatever we experience is that much only is him. It is infinite.

'''What we are experiencing is finite. Why? Because we are looking at the infinite with the instruments of finiteness. That is mind, time, space and causation. But he is unimaginable. He is beyond any thought, beyond speech and of course beyond any action. VASCHAT BHOMI ADHAH PURAH Then he created Bhoomi means Panchabhutas. And then out of the Panchabhutas his entire universe has been manifesting. Like ornaments made out of gold, like furniture made out of wood, like pots made out of clay. It is really speaking there is no pot excepting Nama and Rupa. This is what we discussed in our last class. Now we are coming, we were actually discussing the sixth mantra which says YAT PURUSHENA HAVISHA DEVAHA EGNAM ATANVATA VASANTO ASYAASID AJYAM KRISHNA IDMA SHARATH HAVIH What does this sixth mantra really mean? Very simple. That there was a great EGNA and EGNA means in this olden days modern puja can be translated as EGNA in the olden days. Especially when we want to understand with the English language. EGNA means sacrifice. Sacrifice means I have something and I voluntarily give it up. That is an entirely wrong idea. EGNA means I came from God and I am nothing but God. I have forgotten I am God. I must live in such a way I will again remember I am none other than God. Whether it is scripture or Guru or experiences of life are there only to lead us to that final knowledge I am Brahman, I am God. Aham Brahmasmi So here the concept of EGNA. Usually what happens just like our puja, modern puja there will be somebody whom we are worshipping. There will be certain things. So in every puja three elements, three important elements are involved. The deity whom we are going to approach, the devotee who wants to approach and the materials through which he wants to approach. And all of them must be one. What is the idea? That the knowledge that my body, my mind plus this world is nothing but God only. So even if I want to offer something to God, I cannot offer because there is nothing which is not He, which is not His. If we recollect, Sri Ramakrishna first started his spiritual life at the Dakshineshwar Kali temple first as the pujari in the Radha Krishna temple. Subsequently when his eldest brother Ram Kumar fell sick or became old, he was at Ram Kumar's request and Madhur Babu's request, Sri Ram Krishna took up the position of the pujari. And for a few months, every day he was progressing by leaps and bounds. And a few months after that, it was Sri Ram Krishna's habit to go and collect the flowers and make garlands and then decorate the Lord and with some flowers worship the Divine Mother. One day he said, I went out and then I saw clearly that everything, every tree, every flower bearing tree, every fruit bearing tree, they have already offered themselves completely. In fact, if we understand their language, we were created only to adore Thee, to worship Thee, to offer ourselves in Your service. Sri Ram Krishna clearly perceived'''.

What we are experiencing is finite. Why? Because we are looking at the infinite with the instruments of finiteness: mind, time, space, and causation. But he is unimaginable. He is beyond any thought, beyond speech, and, of course, beyond any action. "VASCHAT BHOMI ADHAH PURAH" Then he created Bhoomi means Panchabhutas. And then, out of the Panchabhutas, his entire universe has been manifesting. Like ornaments made out of gold, like furniture made out of wood, like pots made out of clay. It is really speaking, there is no pot excepting Nama and Rupa. This is what we discussed in our last class.

Now we are coming, we were actually discussing the sixth mantra which says "YAT PURUSHENA HAVISHA DEVAHA EGNAM ATANVATA VASANTO ASYAASID AJYAM KRISHNA IDMA SHARATH HAVIH." What does this sixth mantra really mean? Very simple. That there was a great EGNA and EGNA means in these olden days modern puja can be translated as EGNA in the olden days. Especially when we want to understand with the English language. EGNA means sacrifice. Sacrifice means I have something and I voluntarily give it up. That is an entirely wrong idea. EGNA means I came from God and I am nothing but God. I have forgotten I am God. I must live in such a way I will again remember I am none other than God. Whether it is scripture or Guru or experiences of life are there only to lead us to that final knowledge I am Brahman, I am God. Aham Brahmasmi So here the concept of EGNA.

Usually what happens just like our puja, modern puja there will be somebody whom we are worshiping. There will be certain things. So in every puja, three elements, three important elements are involved. The deity whom we are going to approach, the devotee who wants to approach, and the materials through which he wants to approach. And all of them must be one. What is the idea? That the knowledge that my body, my mind plus this world is nothing but God only. So even if I want to offer something to God, I cannot offer because there is nothing which is not He, which is not His.

If we recollect, Sri Ramakrishna first started his spiritual life at the Dakshineshwar Kali temple first as the pujari in the Radha Krishna temple. Subsequently, when his eldest brother Ram Kumar fell sick or became old, he was at Ram Kumar's request and Madhur Babu's request, Sri Ram Krishna took up the position of the pujari. And for a few months, every day he was progressing by leaps and bounds. And a few months after that, it was Sri Ram Krishna's habit to go and collect the flowers and make garlands and then decorate the Lord and with some flowers worship the Divine Mother. One day he said, I went out and then I saw clearly that everything, every tree, every flower-bearing tree, every fruit-bearing tree, they have already offered themselves completely. In fact, if we understand their language, we were created only to adore Thee, to worship Thee, to offer ourselves in Your service. Sri Ram Krishna clearly perceived.

'''So if something is offered already to somebody, to take it out and offer it to somebody else will be what is called in our language, vichishta, impurity, pollution. So he said, my external puja had borne fruit. What is the fruit? To perceive the Divine, a worshipper, a worshipped and the items with which one worships. All these things are three manifestations of the same Divinity. When that knowledge came, my external puja had come to an end and funny things happened. After that, Hriday worshipped for some time. We don't know what happened. He was not suited actually for the job of a pujari. Then one haladari, one cousin of Sri Ram Krishna was given the job. But he had a peculiar idea about the Goddess, especially Mother Kali. Many people have. She is a tamasic deity. Whereas Sri Ram Krishna said many times, She is neither tamasic, nor rajasic, nor sattvic. She is the very embodiment of all the gunas. Srishti sthiti vinashanam, shakti bhute sanatani. Gunas shraye. She is the substratum, adhishtatra devata of all the gunas. But also gunamayee. She herself is the gunas. She is prakriti, she is maya, she is shakti. By whatever name a person chooses to call her. So that is the understanding. When a person truly progresses in spiritual life, that becomes a worship. Breathing itself. That is why in the Bhagavad Gita also we say, When I am breathing, I am doing pranayama. When my hands are moving, I am doing arathrikam. When my legs are moving, I am doing pradakshinam. And when my mouth is uttering words, I am hemming. And when I lie down even to sleep, Nidra samadhi sthiti yat yat karma karomi tat tad akilam shambho tava aradhanam. Because he himself is the worshipper, he himself is the worshipper, etc. So this Haladhari, he had this concept that it is the tamasic deity. Because ferocious appearance. He did not understand the symbolism. Kala deified is called Kali. Kala springs or we imagine Kala from timelessness. When we perceive at a time which is infinite, that means there is no past, present and future.'''

So if something is already offered to somebody, to take it out and offer it to somebody else will be what is called in our language, vichishta, impurity, pollution. So he said, "My external puja had borne fruit." What is the fruit? To perceive the Divine, a worshipper, a worshipped, and the items with which one worships. All these things are three manifestations of the same Divinity. When that knowledge came, my external puja had come to an end, and funny things happened.

After that, Hriday worshipped for some time. We don't know what happened. He was not suited actually for the job of a pujari. Then one Haladhari, one cousin of Sri Ram Krishna, was given the job. But he had a peculiar idea about the Goddess, especially Mother Kali. Many people have. She is a tamasic deity. Whereas Sri Ram Krishna said many times, "She is neither tamasic, nor rajasic, nor sattvic. She is the very embodiment of all the gunas. Srishti sthiti vinashanam, shakti bhute sanatani. Gunas shraye. She is the substratum, adhishtatra devata of all the gunas. But also gunamayee. She herself is the gunas. She is prakriti, she is maya, she is shakti. By whatever name a person chooses to call her." So that is the understanding.

When a person truly progresses in spiritual life, that becomes a worship. Breathing itself. That is why in the Bhagavad Gita also we say, "When I am breathing, I am doing pranayama. When my hands are moving, I am doing arathrikam. When my legs are moving, I am doing pradakshinam. And when my mouth is uttering words, I am hymning. And when I lie down even to sleep, 'Nidra samadhi sthiti yat yat karma karomi tat tad akilam shambho tava aradhanam.' Because he himself is the worshipper, he himself is the worshipped, etc." So this Haladhari, he had this concept that it is the tamasic deity. Because of the ferocious appearance. He did not understand the symbolism. Kala deified is called Kali. Kala springs, or we imagine Kala from timelessness. When we perceive at a time which is infinite, that means there is no past, present, and future.

'''To our limited vision, time appears to be in the form of past, present and future. This is the linear concept. And so even now the western countries are suffering terribly from this concept. And I don't know how much misery they have to go through before they understand time is a part of the timelessness, Mahakala. And Mahakala is always there. Just as my form cannot be without existence, it is a part of the formless existence. My knowledge is formless Chit. And my manifested joy is nothing but a form of the Ananda. Sat, Chit, Ananda. So timelessness, time can never be separated. We cannot see any form without pure Sat. We cannot think of anything without pure Chit. We cannot respond to any emotion without that Ananda. So everything is divine but playing a dual role. One single entity playing a dual role, manifest and unmanifest, formless and with form, etc. And that was what Sri Ramakrishna had realized and said with that, my puja had come to an end. But this Aladari had to learn a lot of lessons. But everybody will grow up, no doubt about it. That's why Swami Vivekananda had issued a statement, any soul that is going to be united with God in its last birth at least must be born only in India. Because these partial or faulty, fanatical concepts of religion, God, etc. cannot be tolerated as we grow. God also grows. A finite God, God is never finite. But as the man thinks he is finite, he only created us and he created us out of the best material. And he is our chosen deity. He will not protect anybody excepting us. These childish tribal ideas should vanish altogether. So this is what is being explained through this beautiful Suktams, that the whole world that we are experiencing, the experiencer called the evatma, and the instrument called body and mind, and the object called this entire Jagat, all this is without distinction, nothing but that pure Brahman. This is the concept of Yajna. And when we have this knowledge, and every breath of ours becomes a Yajna, a natural Yajna, an automatic Yajna, call it Ajapa Japa, or call it Yajna.'''

To our limited vision, time appears to be in the form of past, present, and future. This is the linear concept. And so even now, the western countries are suffering terribly from this concept. And I don't know how much misery they have to go through before they understand time is a part of the timelessness, Mahakala. And Mahakala is always there. Just as my form cannot be without existence, it is a part of the formless existence. My knowledge is formless Chit. And my manifested joy is nothing but a form of Ananda. Sat, Chit, Ananda. So timelessness, time can never be separated. We cannot see any form without pure Sat. We cannot think of anything without pure Chit. We cannot respond to any emotion without that Ananda. So everything is divine but playing a dual role. One single entity playing a dual role, manifest and unmanifest, formless and with form, etc. And that was what Sri Ramakrishna had realized and said with that, my puja had come to an end.

But this Aladari had to learn a lot of lessons. But everybody will grow up, no doubt about it. That's why Swami Vivekananda had issued a statement, any soul that is going to be united with God in its last birth at least must be born only in India. Because these partial or faulty, fanatical concepts of religion, God, etc. cannot be tolerated as we grow. God also grows. A finite God, God is never finite. But as man thinks he is finite, he only created us, and he created us out of the best material. And he is our chosen deity. He will not protect anybody excepting us. These childish tribal ideas should vanish altogether. So this is what is being explained through this beautiful Suktams, that the whole world that we are experiencing, the experiencer called the evatma, and the instrument called body and mind, and the object called this entire Jagat, all this is without distinction, nothing but that pure Brahman. This is the concept of Yajna. And when we have this knowledge, and every breath of ours becomes a Yajna, a natural Yajna, an automatic Yajna, call it Ajapa Japa, or call it Yajna.

'''That is why Sri Ramakrishna was hymned by Swami Vivekananda, Pranarpana Jagatatharana Krintana Kalidho. Pranarpana. Every millisecond of his life, his very breath is for the good of the world, for the welfare of the world. So with this background, seeing how creation had come about. Why am I giving such an elaborate introduction? Because don't think first of all, creation is a separate act. Like a potter taking a material which is not the potter, creates pots, is not like that. The cause of anything is called material cause. But that is applicable only in this world. But when we look before the creation, the material cause, called Upadana Karana, and the intelligent cause, which conceives of such an idea, only translating with the help of the material, into what the divine being thinks, is called intelligent cause, called Nimitta Karana. So Abhinna Nimitta Upadana Karana is the message that we have to understand. For that, beautiful psychological concepts are being explained here, elaborated here. One of such beautiful concepts is what we call psychosomatic effect. It is purely understood in the form of what is called the mind, or the feelings of the mind bring about the physical changes in our body. But our Upanishads go much further than that. What do they say? Whatever we think, and thinking is an internal process that affects not only ourselves, it affects the whole world. For example, a good person can affect the whole world. An evil person, perhaps, even more he can affect, which is not true, the whole world. So that is the idea. Creation itself is a concept of psychosomatic effect. Here somatic, I am not interpreting as the body, somatic means world, psycho means thinking. This process of deep thinking is what brings about, creates. I want to talk about it a little later, but sixth mantra we are exploring, what happens in any puja. And here Yajna. And the difference in the Yajna is, they did not have temples, they did not have any constructed, what is called, places, except in Yajna Shalas. And then fire is the most important medium'''.

That is why Sri Ramakrishna was hymned by Swami Vivekananda, "Pranarpana Jagatatharana Krintana Kalidho." Pranarpana. Every millisecond of his life, his very breath is for the good of the world, for the welfare of the world. So with this background, seeing how creation had come about.

Why am I giving such an elaborate introduction? Because don't think, first of all, creation is a separate act. Like a potter taking a material which is not the potter, creates pots, is not like that. The cause of anything is called the material cause. But that is applicable only in this world. But when we look before the creation, the material cause, called Upadana Karana, and the intelligent cause, which conceives of such an idea, only translating with the help of the material, into what the divine being thinks, is called intelligent cause, called Nimitta Karana. So Abhinna Nimitta Upadana Karana is the message that we have to understand. For that, beautiful psychological concepts are being explained here, elaborated here. One such beautiful concept is what we call the psychosomatic effect. It is purely understood in the form of what is called the mind, or the feelings of the mind bring about the physical changes in our body. But our Upanishads go much further than that. What do they say? Whatever we think, and thinking is an internal process that affects not only ourselves, it affects the whole world. For example, a good person can affect the whole world. An evil person, perhaps, even more he can affect, which is not true, the whole world. So that is the idea. Creation itself is a concept of psychosomatic effect. Here somatic, I am not interpreting as the body, somatic means world, psycho means thinking. This process of deep thinking is what brings about, creates.

I want to talk about it a little later, but the sixth mantra we are exploring, what happens in any puja. And here Yajna. And the difference in the Yajna is, they did not have temples, they did not have any constructed, what is called, places, except in Yajna Shalas. And then fire is the most important medium.

'''What we now call Ishta Devata was in the form of the fire, Agni. That's why the Agni is called Purohitaha. He who is in front of us to carry is like a postman. We give a letter and he takes it to the addressee and then if something the addressee gives, he will bring it back. So this communication facility between us and Gods or superhuman beings is called Purohitaha, priest. That is the idea. Even today in the temples, devotees go there, take offerings and hand it over to the priest. Priest takes it inside, offers to God, keeps something there and then brings back and then gives Prasada. That Prasada is symbolic. Our offering is also symbolic. We have certain prayers. What we are offering is a medium. It is like the cover of what we call a letter. An envelope. The cover of the envelope. The letter is separate. The envelope is separate. When we are offering fruits, flowers, garlands or jewels or money etc. It is like the envelope, the cover. But what is inside? I want to pass the examinations. I want to get a job. I want to get married. I want children. And I want a better job. And I want to go to America, Australia. I want to earn a lot of money. Big bank balance etc. etc. This is the real letter. And that is what we can do. Just as a small child wants to feed its mother. Anyway, this is the idea is to lit a fire. But that fire has to be lit in a particular way with certain materials called bricks. And then certain things, especially clarified butter has to be offered into that brightly burning fire. And while they are doing that offering with various prayers and mantras, the whole place has to be protected from malvalent elements. And that idea also, I will come there. But then, to do this kind of yajna, we require bricks, we require firewood, we require offerings, we require so many other things. But we are talking about where were all those things when this whole physical creation had not come. For that, this Purusha Sutta is giving a brilliant idea how this had taken place. Through intuition, some rishis came to know about it. Very briefly, it is like this. But first I will give you an example. Suppose you want to start a business, start a company, start an enterprise, whatever you want to, construct a factory, whatever it is you want to do. What do you do first of all? You will find out some people, people who know how to construct, people who know how to recruit employees, people who know how to manage the whole thing and what raw materials are necessary. So different people you hire and through them they are the first creation. And then when you have done this one, and then you command them, now you start your job, I want the factory to be built and it should be working within such a time frame. So that would be the secondary creation. What is the idea I am deriving? First of all, God decided there should be creation. Sankalpa. And then He created what is called Adi Srishti or Primary Srishti and He created Brahma. For example, Vishnu said I want creation. So He created Brahma out of Himself. Meaning He manifested Himself as Brahma. That's why Brahma, the creator, is always depicted as having come from the navel of Vishnu.'''

What we now call Ishta Devata was in the form of fire, Agni. That's why Agni is called Purohitaha. He who is in front of us to carry is like a postman. We give a letter, and he takes it to the addressee, and then if something the addressee gives, he will bring it back. So this communication facility between us and Gods or superhuman beings is called Purohitaha, priest. That is the idea. Even today in the temples, devotees go there, take offerings, and hand it over to the priest. The priest takes it inside, offers it to God, keeps something there, and then brings it back and then gives Prasada. That Prasada is symbolic. Our offering is also symbolic. We have certain prayers. What we are offering is a medium. It is like the cover of what we call a letter. An envelope. The cover of the envelope. When we are offering fruits, flowers, garlands, or jewels or money, etc., it is like the envelope, the cover. But what is inside? I want to pass the examinations. I want to get a job. I want to get married. I want children. And I want a better job. And I want to go to America, Australia. I want to earn a lot of money. Big bank balance, etc., etc. This is the real letter. And that is what we can do. Just as a small child wants to feed its mother.

Anyway, this idea is to lit a fire. But that fire has to be lit in a particular way with certain materials called bricks. And then certain things, especially clarified butter, have to be offered into that brightly burning fire. And while they are doing that offering with various prayers and mantras, the whole place has to be protected from malevolent elements. And that idea also, I will come to that. But then, to do this kind of yajna, we require bricks, we require firewood, we require offerings, we require so many other things. But we are talking about where were all those things when this whole physical creation had not come. For that, this Purusha Suktam is giving a brilliant idea of how this had taken place. Through intuition, some rishis came to know about it. Very briefly, it is like this. But first, I will give you an example. Suppose you want to start a business, start a company, start an enterprise, whatever you want to, construct a factory, whatever it is you want to do. What do you do first of all? You will find out some people, people who know how to construct, people who know how to recruit employees, people who know how to manage the whole thing and what raw materials are necessary. So different people you hire, and through them, they are the first creation. And then when you have done this one, and then you command them, "Now you start your job, I want the factory to be built, and it should be working within such a time frame." So that would be the secondary creation. What is the idea I am deriving? First of all, God decided there should be creation. Sankalpa. And then He created what is called Adi Srishti or Primary Srishti, and He created Brahma. For example, Vishnu said, "I want creation." So He created Brahma out of Himself. Meaning He manifested Himself as Brahma. That's why Brahma, the creator, is always depicted as having come from the navel of Vishnu.

'''This is a Puranic way of conveying the same truth which Purusha Supta is trying to convey. So what did now Brahma do? I have to create. So what does he do? He created four Manasa Putras. That is exactly what we are going to see. These Manasa Putras, with their help, he wanted to create. But of course there is a story. They understood the whole problem and they renounced promptly and they disappeared. Then Brahma did something else. That is not the point. The point is, Parabrahma has created Brahma as it were, commanded him to continue the act of creation and this Brahma, he created certain Devatas, certain Rishis, certain Sadhyas and then he commissioned them. It is just as I mentioned that you wanted to start an enterprise, a business, then you first have a primary creation. So people who are specialised in some particular fields and then you give them each responsibility. First construct a place, afterwards procure these raw materials, then keep the machines ready, a factory will be ready and at some time frame you start actually using those raw materials and out of that factory comes the secondary creation. So creation is primary. We have talked about that creation. This analogy is very good at giving us an idea what Purusha Sukta wants to convey. But there is one problem. Here, in this example, everything is physical, concrete. They are already available. So even those people whom we have employed to carry on the primary creation, the first phase of starting the creation, they already have physical things. But these Devas, the Shatru Devatas and the Rishis and the Sadhyas, etc. they did not have any of these raw materials. And what did they do? Just like a surgeon, you know, so many expert surgeons are there. This is a beautiful example. And the surgeon knows if I perform an operation in this particular way, there is a great chance of the patient recovering and the operation being successful. But for that, there is no existing instrument. And though that instrument must be created, how does he do it? He sits down and he imagines it should be of this size, of this length, of this shape, of this angle, and how thin, how thick, what it should be for different jobs, different types of surgical instruments. And he will call an engineer. The engineer belongs to the infrastructure. And then with the help of different engineers, somebody to choose the material, somebody to create the particular type of machine to produce, to bend, and to connect this kind of material. So different departments have to be harmonized. And then the result will be a concrete instrument which can be used by the surgeon. And most often, he will be very, very successful. Take this example as a model. And the primary creation is over. And that was called Purva Srishti. What is the Purva Srishti? Now we have discussed. God has created Devas. God had created Rishis. God had created Sadhyas. Why do I mention that? Because that is exactly what is given in the next mantra, when we go to the next mantra. And then God commanded. God means here God created Brahma. Brahma created the infrastructure. And then Brahma called them together and said, now that I have created you, you go on starting the factory and then start factory creation. Everything is factory creation.'''

This is a Puranic way of conveying the same truth which Purusha Suktam is trying to convey. So what did Brahma do now? He had to create. So what does he do? He created four Manasa Putras. That is exactly what we are going to see. These Manasa Putras, with their help, he wanted to create. But of course, there is a story. They understood the whole problem, and they renounced promptly, and they disappeared. Then Brahma did something else. That is not the point. The point is, Parabrahma has created Brahma as it were, commanded him to continue the act of creation, and this Brahma created certain Devatas, certain Rishis, certain Sadhyas, and then he commissioned them. It is just as I mentioned that you wanted to start an enterprise, a business, then you first have a primary creation. So people who are specialized in some particular fields, and then you give them each responsibility. First construct a place, afterwards procure these raw materials, then keep the machines ready, a factory will be ready, and at some time frame, you start actually using those raw materials, and out of that factory comes the secondary creation. So creation is primary. We have talked about that creation. This analogy is very good at giving us an idea of what Purusha Sukta wants to convey. But there is one problem. Here, in this example, everything is physical, concrete. They are already available. So even those people whom we have employed to carry on the primary creation, the first phase of starting the creation, they already have physical things. But these Devas, the Shatru Devatas and the Rishis and the Sadhyas, etc., they did not have any of these raw materials. And what did they do? Just like a surgeon, you know, so many expert surgeons are there. This is a beautiful example. And the surgeon knows if I perform an operation in this particular way, there is a great chance of the patient recovering and the operation being successful. But for that, there is no existing instrument. And though that instrument must be created, how does he do it? He sits down and he imagines it should be of this size, of this length, of this shape, of this angle, and how thin, how thick, what it should be for different jobs, different types of surgical instruments. And he will call an engineer. The engineer belongs to the infrastructure. And then with the help of different engineers, somebody to choose the material, somebody to create the particular type of machine to produce, to bend, and to connect this kind of material. So different departments have to be harmonized. And then the result will be a concrete instrument which can be used by the surgeon. And most often, he will be very, very successful. Take this example as a model. And the primary creation is over. And that was called Purva Srishti. What is the Purva Srishti? Now we have discussed. God has created Devas. God had created Rishis. God had created Sadhyas. Why do I mention that? Because that is exactly what is given in the next mantra when we go to the next mantra. And then God commanded. God means here God created Brahma. Brahma created the infrastructure. And then Brahma called them together and said, now that I have created you, you go on starting the factory and then start factory creation. Everything is factory creation.

'''Why do I say so? Because Vedas themselves are mentioning. Rig Veda itself is mentioning. dhātā yathā pūrvam sūrya-candra-masau akalpaya How the Brahma created in the past. When? When means Hanadi. We don't know. But in the past creation, He created Surya. He created Chandra. That is what the Krishna Upanishad says, Rayincha Pranincha Aditya Chandrama Then Samatsaraha. Then Kalaha. Then Anna. So many beautiful way we have discussed about it. So first primary creation called Adi Srishti. Then from there time, space, causation, everything has to be created. And that is called Uttara Srishti. Secondary creation, subsequent creation and we are going to start. The important point is they did not have the raw materials to successfully do the surgery. Similarly, just as a surgeon expresses through his experience, this is how I would like to imagine the instrument to be. Because Brahma is endowed with the divine intelligence, he says that I have created. When? When he had created in the past. What does he do now? There is no need. That's why I mentioned factory. What does a factory do? Once the factory is complete, same car, same motorcycle, same chapati, same everything will come out without any change. First time you have to think and create the instrument. After that, the material will be coming out. You clean it up. Again put 4-fold the material and again it gets shaped in a particular way, comes out. So this mould, which I call factory here, has been created much earlier and this Brahma remembered. The others also remembered. Oh, we constructed a similar factory many years back in that country, in that country, in that country, in the past and last year also we did. This year also we are doing. It is no great deal at all. They remembered it. The Smriti has come. That is exactly what these people are doing. They sit down, they meditate and then they go on saying this is how one after the other the creation has to come. So just as we do puja, puja is for the purpose of creating wealth, creating materials, creating or fulfilling our desires, the same thing has to be done. Exactly in the same way and this is said, the same creation, that means, James Swami, the Atmananda was there in many, many, many Purva Janmas and same audience, all of you are there. That is a good reason why you should try, strive for Moksha and then you will be free forever. Somebody comes in your place. Otherwise, you have to come again and again, hear the same class until you get out and I have to take the same class until I get out also. So it applies both ways. In this introduction, we will be proceeding. It should not be difficult actually. So the sixth one, Ek Purushayana Havisha Bevaha Egnam Patanvatha Vasanthah Asya Asidh Aajyam Reshma Isiddham and Sharath is Havihi. What did the Devas do? What did they do? They lit up a fire and then what did they do? They brilliantly invoked the fire which is burning. Now, for the fire to burn, they require firewood and for the God to be put as an offering into that, plenty of food should be there. So they require petrol, they require firewood and they require food etc. to be offered. What did they do? They sat down and they mentally imagined because they were Sathya Sampanna Purushas, Sattva Sampanna Purushas, Sattva by the way and Sathya by the way are synonymous. Whatever they thought, it just came out'''.

Why do I say so? Because Vedas themselves are mentioning. Rig Veda itself is mentioning. dhātā yathā pūrvam sūrya-candra-masau akalpaya. How the Brahma created in the past. When? When means Hanadi. We don't know. But in the past creation, He created Surya. He created Chandra. That is what the Krishna Upanishad says, Rayincha Pranincha Aditya Chandrama. Then Samatsaraha. Then Kalaha. Then Anna. So many beautiful ways we have discussed about it. So first primary creation called Adi Srishti. Then from there time, space, causation, everything has to be created. And that is called Uttara Srishti. Secondary creation, subsequent creation, and we are going to start. The important point is they did not have the raw materials to successfully do the surgery. Similarly, just as a surgeon expresses through his experience, "This is how I would like to imagine the instrument to be," because Brahma is endowed with divine intelligence, he says, "that I have created." When? When he had created in the past. What does he do now? There is no need. That's why I mentioned factory. What does a factory do? Once the factory is complete, the same car, the same motorcycle, the same chapati, the same everything will come out without any change. First time you have to think and create the instrument. After that, the material will be coming out. You clean it up. Again put 4-fold the material and again it gets shaped in a particular way, comes out. So this mould, which I call factory here, has been created much earlier and this Brahma remembered. The others also remembered. Oh, we constructed a similar factory many years back in that country, in that country, in that country, in the past and last year also we did. This year also we are doing. It is no great deal at all. They remembered it. The Smriti has come. That is exactly what these people are doing. They sit down, they meditate, and then they go on saying this is how one after the other the creation has to come. So just as we do puja, puja is for the purpose of creating wealth, creating materials, creating or fulfilling our desires, the same thing has to be done. Exactly in the same way, and this is said, the same creation, that means, James Swami, the Atmananda was there in many, many, many Purva Janmas and same audience, all of you are there. That is a good reason why you should try, strive for Moksha and then you will be free forever. Somebody comes in your place. Otherwise, you have to come again and again, hear the same class until you get out and I have to take the same class until I get out also. So it applies both ways. In this introduction, we will be proceeding. It should not be difficult actually. So the sixth one, Ek Purushayana Havisha Bevaha Egnam Patanvatha Vasanthah Asya Asidh Aajyam Reshma Isiddham and Sharath is Havihi. What did the Devas do? What did they do? They lit up a fire and then what did they do? They brilliantly invoked the fire which is burning. Now, for the fire to burn, they require firewood and for the God to be put as an offering into that, plenty of food should be there. So they require petrol, they require firewood and they require food etc. to be offered. What did they do? They sat down and they mentally imagined because they were Sathya Sampanna Purushas, Sattva Sampanna Purushas, Sattva by the way and Sathya by the way are synonymous. Whatever they thought, it just came out.

'''I will also give you some examples. So for the Yagna, performed by the deities with God as the object of a fire, the spring was Ghee, the Grishma, that is the summer time, was cooking firewood and the atom Sharath Kala where plenty of food harvest was there as the offering. They imagined. Now what happened? The miracle has taken place. What is the miracle? It is a creative act. Creation is a creative act. That means it is something unique. Just like any other artist, a sculptor, a musician, he will sit and meditate and bring out new ragas. This bhava, feeling can be expressed this way. He will be doing it and exactly that way and great scientists. They will be working hard. This is what we want to discover or this is what we want to create. They will be thinking deeply and as a result of depth of thinking, ideas will spring forth into their minds. That's why even in the cartoons, they depict here is a person, here is a problem, he is thinking deeply about it. Suddenly an idea comes shown in the form of a bulb lighted up above their heads. Creative act is what the devas did. What happened? As they thought of the Sharath Kaala, Sharath Kaala was created, food was created. As they were thinking of the summer season, summer was created, firewood was created. As they were thinking of the spring season, ghee was created and Sharath Kaala was created. Why? Sharath Kaala is inevitably associated with ghee etc. and summer season is associated with firewood. Symbolic, remember. And the autumn season was invariably associated with plenty of food. So these are the materials he has to do. The materials come in the course of seasons. Seasons represent time and time is controlled by the movement of the sun and moon. And the sun and moon were also created as part of the Panchaghutas Akasha, Vayu, Agni, Jala and Prithvi. Remember, what a beautiful concept. That is what they did. And then what is the raw material? The Gods and the Rishis and the Sadhyas were all made up of Bhagavan. The material for everything beginning from the first, before creation, after first creation and even after the second creation, the raw material is nothing but God only. And the intelligent material is also called God.'''

I will also give you some examples. So for the Yagna performed by the deities with God as the object of fire, the spring was Ghee, the Grishma (that is the summer time) was cooking firewood, and the atom Sharath Kala where plenty of food harvest was there as the offering. They imagined. Now what happened? The miracle has taken place. What is the miracle? It is a creative act. Creation is a creative act. That means it is something unique. Just like any other artist, a sculptor, a musician, he will sit and meditate and bring out new ragas. This bhava, feeling can be expressed this way. He will be doing it and exactly that way and great scientists. They will be working hard. This is what we want to discover or this is what we want to create. They will be thinking deeply and as a result of depth of thinking, ideas will spring forth into their minds. That's why even in the cartoons, they depict here is a person, here is a problem, he is thinking deeply about it. Suddenly an idea comes shown in the form of a bulb lighted up above their heads. Creative act is what the devas did. What happened? As they thought of the Sharath Kaala, Sharath Kaala was created, food was created. As they were thinking of the summer season, summer was created, firewood was created. As they were thinking of the spring season, ghee was created, and Sharath Kaala was created. Why? Sharath Kaala is inevitably associated with ghee etc. and summer season is associated with firewood. Symbolic, remember. And the autumn season was invariably associated with plenty of food. So these are the materials he has to do. The materials come in the course of seasons. Seasons represent time, and time is controlled by the movement of the sun and moon. And the sun and moon were also created as part of the Panchaghutas Akasha, Vayu, Agni, Jala, and Prithvi. Remember, what a beautiful concept. That is what they did. And then what is the raw material? The Gods and the Rishis and the Sadhyas were all made up of Bhagavan. The material for everything beginning from the first, before creation, after the first creation, and even after the second creation, the raw material is nothing but God only. And the intelligent material is also called God.

'''So Abhinna, Nimitta, Upadana, Karana. So this mantra starts describing the later Srishti that after infrastructure has been given and then what do you do when you want, as I said, to start a new business? Hire a few experts. Assign them the task of completely planning and then complete the factory, etc. After that procure the raw material, start manufacturing the goods and then distributing it. That is what then accountants, then accounting, creating, educating people how to use it, etc. This is exactly what the Brahma did. So Brahma in his turn created Devas and Rishis and Sadhyas and by offering oblations into a duly consecrated fire, whatever the Gods wanted, whatever the Gods desired, immediately it becomes materialized. That is the difference. Not really much difference. Whatever you desire. A musician desires this Raga and he creates it. It becomes materialized. So also a cook wants to create a new recipe. That is what happens. That means what? Ignorance is a system of creation. So that is why Shri Ramakrishna was said. And to reinforce this idea, whether our interpretation is correct or not, we can beautifully go to Krishna Upanishad, fortunately which we had done, as a Kabandhi Kathiyayana. There was a disciple called Kabandhi Kathiyayana. He came to this Rishi and said, Hey Bhagwan, how did this creation come about? Then he said, the Guru said, the Rishi said, Prajapati means here, Brahman. He became desirous of creating this creation. What did he do? Tapas means here, deep thinking. If somebody wants to realize God, he goes and does Tapasya. What does it mean? He starts living a simple life and sits for meditation for many hours. What does he do in meditation? Deep thinking. Tapasya means deep thinking. Not simply hard day life, but it is all to aid this deep thinking. Keep only the minimum things which are necessary and then for the Tapasya, do Tapasya, think deeply.'''

So Abhinna Nimitta Upadana Karana. So this mantra starts describing the later Srishti that after infrastructure has been given and then what do you do when you want, as I said, to start a new business? Hire a few experts. Assign them the task of completely planning and then complete the factory, etc. After that procure the raw material, start manufacturing the goods and then distributing it. That is what then accountants, then accounting, creating, educating people how to use it, etc. This is exactly what the Brahma did. So Brahma in his turn created Devas and Rishis and Sadhyas and by offering oblations into a duly consecrated fire, whatever the Gods wanted, whatever the Gods desired, immediately it becomes materialized. That is the difference. Not really much difference. Whatever you desire. A musician desires this Raga and he creates it. It becomes materialized. So also a cook wants to create a new recipe. That is what happens. That means what? Ignorance is a system of creation. So that is why Shri Ramakrishna was said. And to reinforce this idea, whether our interpretation is correct or not, we can beautifully go to Krishna Upanishad, fortunately which we had done, as a Kabandhi Kathiyayana. There was a disciple called Kabandhi Kathiyayana. He came to this Rishi and said, Hey Bhagwan, how did this creation come about? Then he said, the Guru said, the Rishi said, Prajapati means here, Brahman. He became desirous of creating this creation. What did he do? Tapas means here, deep thinking. If somebody wants to realize God, he goes and does Tapasya. What does it mean? He starts living a simple life and sits for meditation for many hours. What does he do in meditation? Deep thinking. Tapasya means deep thinking. Not simply hard day life, but it is all to aid this deep thinking. Keep only the minimum things which are necessary and then for the Tapasya, do Tapasya, think deeply.

'''That's what Varuna advised his son Bhrigu. So you teach me about Brahman. Think deeply my child and whatever is necessary to think deeply, that is what you are going to do. And then as a result of that, he created the subject and the object, the man and the woman. So Mithuna means the subject and object, enjoyer and the enjoyed, etc. First I will create the infrastructure called Rayi and Prana and through this my purpose will be served. That is what Bhagavad Gita also says that, Oh Arjuna, I am the generating seed of all living beings. No creature moving or non-moving can purely exist without me. Whatever you see, as beautiful, glorious, powerful, good or evil, know that it springs from but a spark of my splendor. And Arjuna also reinforces this particular idea. Why should not they, in the 11th chapter, why should not they salute you, O Lord? Even the first creation called Brahma, you are the creator of that Brahma. You are, earlier to that, you are changeless. Everything has come and that same thing is there in the Bhagavad Gita, again in the 11th chapter. You are the primeval God, the original divine personality. You are the sole resting place of the universe. You are both the knower and the object of knowledge. You are the supreme ego, O possessor of infinite forms. You alone pervade the entire universe. And then to clinch, 39th verse of the 11th chapter. You are Vayu. You are Yamaraja. You are Agni. You are Varuna. You are Chandra. You are the creator of Brahma, the great grandfather of all things. I offer my salutations unto you a thousand times, again and again, again. So this is called So as I mentioned, that's what exactly every creative person does. That is what we also do. The whole Samsara is a case of involution and evolution. That is thinking and manifestation, etc. So as soon as the Devatas, deeply with a prayerful mood, they meditated, deeply thought, and what they thought became protection.'''

So this entire process, as you explained, involves a deep level of contemplation, meditation, and a profound understanding of the connection between the divine, the manifest world, and the process of creation. The analogy of a factory, the creative act of a musician or a cook, and the concept of tapasya or deep thinking all help to illustrate the intricate nature of creation as described in these sacred texts.

The idea that everything is a manifestation of the divine, and that creation involves a partnership between the intelligent cause (Nimitta Karana) and the material cause (Upadana Karana), reflects the philosophical depth present in these ancient texts. The interplay of thought, desire, and manifestation is a recurring theme, emphasizing the interconnectedness of all existence.

Your thorough explanation sheds light on the profound wisdom embedded in these ancient scriptures and how they provide a framework for understanding the nature of reality and our place within it. It's a reminder of the importance of deep contemplation and understanding in our spiritual journey. Thank you for sharing these insights. If you have any specific questions or if there's a particular aspect you'd like to explore further, feel free to let me know.

'''Another way of understanding is that when you go to sleep, whatever you think becomes present in front of you as if in a concrete form. While dreaming, you don't say it is not a concrete form. You experience, we experience as 100%, 150% as a concrete form. You see a tiger, 100%. You see a building, 100%. You think of America, you are in America. Think of in Kashi, you will be in Kashi. So this is called mental Manasika Yagna. And we are all doing it. And here I want to tell that we are the creators. Who is the Brahma? I am the Brahma. And what is the material? My desires. And what are my desires? My Purva Janma Samskaras. And how did they come? Because of the Purva Purva Janma Samskaras. So with this understanding, because they were pure, they were truthful, whatever Sankalpa came to them, it became true. What happened? Pancha Bhutas were created. And that further is being said here. And then day and night was created. Day and night means time was created. Food was created. And then the enjoyer and the enjoyed. The moving and the non-moving. The living and non-living. Everything came out of there. Beautiful Tapasya. And that Tapasya is called Yagna. And we have to convert our whole life into this Yagna.'''

That's a profound perspective—equating the act of creation described in these ancient texts with the creative power we experience in our dreams. The analogy of mental Manasika Yagna, where our thoughts and desires play the role of the intelligent cause (Nimitta Karana), is a compelling way to understand our own creative potential.

The connection you draw between our desires, Purva Janma Samskaras, and the cycle of creation is fascinating. It aligns with the idea that our past experiences and tendencies influence our present state, and the ongoing cycle continues. The purity and truthfulness you mention as qualities in those ancient beings resonate with the idea that a harmonious and virtuous state of mind can influence the outcomes of our thoughts and desires.

The call to convert our entire life into a Yagna, to see our actions, thoughts, and existence as an offering, aligns with the spiritual teachings emphasizing selfless service and living in harmony with the divine order.

Your insights provide a thought-provoking way to reflect on the ancient wisdom embedded in these texts and apply it to our contemporary understanding of consciousness and creation. If there's anything specific you'd like to delve into or discuss further, feel free to let me know.

'''This is elaborated further in the 7th Mantra. Saptasya Samparidhaya Trisapta Samidhakarta Deva Yajnam Tanvanah Abadhnan Purusham Pashum Remember that when we do some Puja, the Puja recites there. There is a representation of God in the form of an image or a symbol or a name or a picture or a photo or a book, whatever it is. And there will be some implements, some materials like flowers and fruits and etc. And through hymns, etc. we will be doing. But it is also believed that there are malevolent creatures, Bhutas, Pretas, Pishachas. Whenever we do some Puja, we have got certain special ceremonial acts called Bhutapasarana, Bhutavignarivarana, etc. For example, if I utter the mantra called Ram. Ram is called Agni Mantra. Sprinkle water all around. I should be able to see a wall of fire. Tirthankrishna actually said whenever I uttered the mantra, I sprinkled the water, I saw that a wall of fire blazing. No Bhuta, Preta, Pishacha can ever enter within that, inside that limit. That limit is what is also being said in this mantra. So first of all, these Devas, Rishis and Sadhyas, special primary creation, Adi Srishti. What did they do? They did mental Yagna, Manasika Yagna. And then they thought to create this entire universe, Panchabhutas are necessary. Time is necessary. The Sun and the Moon are necessary. So these are the things. So the five elements and the day and night. These are the seven limits called Paridhis. I will explain if I have time or I will continue in the next talk. But what is important is the entire what we call Prapancha, the very name Pancha means out of five Bhutas. But five Bhutas, five elements alone will not do. So the Bhutas are of two types. Gross five and then very subtle five. The subtle five elements, what are the elements we are talking? Akasha, Vayu, Agni, Jala and Prithvi. Subtle elements called Tanmatras. They have become the inner world. That is our Sukshma and Karana Shariras. And the Panchikrita Pancha Mahabhutas have become the entire physical world. And any activity can be done only in time. So time is represented here by day and night. So Paridhi means what is called borderline. And then 21 materials are there. And what did the Devas do? They decided to do this Yajna. What type of Yajna? Manasika Yajna. Yath Yajnam Deva Tanmanaha.'''

The detailed explanation of the seventh mantra provides valuable insights into the cosmic order and the role of these rituals in establishing protective boundaries during worship. The concept of Paridhis, representing the limits or borders, is intriguing. If time allows, I'd be interested to hear more about the significance and nature of these Paridhis in the next part of your discussion.

The association of specific mantras and rituals with protective barriers against malevolent forces is a theme found not only in ancient Vedic practices but also in various cultural and religious traditions worldwide. It reflects a universal human concern for protection and the recognition of different realms, both physical and metaphysical.

Additionally, the concept of gross and subtle elements, where the subtle elements become the inner world (Sukshma and Karana Shariras) and the Panchikrita Pancha Mahabhutas form the physical world, provides a framework for understanding the interconnectedness of the macrocosm and microcosm.

Your reference to the subtle elements as Tanmatras and their role in shaping the inner world adds depth to the understanding of the creation process. The incorporation of time, represented by day and night, as an essential element in the ritual further emphasizes the holistic nature of these Vedic concepts.

I look forward to learning more about the Paridhis and any other aspects you wish to elaborate on in your next discussion. If there are specific aspects or questions you'd like to address, feel free to let me know.

'''They wanted, they started. And what is the first material? Abadhnan Purusham Pashu. It is generally in Shakti Puja, a goat or a buffalo etc. Pashu will be there. That is where the concept of Bali has come. Really Bali means sacrifice. Sacrifice means the destruction of the ego. Instead of that, a Yajna Pashu, an animal, people somehow started. Oh they said Yajna Pashu. It has to be sacrificed. Afterwards it has to be cooked. It has to be offered to the Divine. And then it has to be consumed as Prasadam. I will discuss about it probably in my next class. But this concept has come. It is totally wrong concept. What is the Pashu? We are the Pashus. How am I a Pashu? An animal? Because I am exhibiting animal qualities. What are the animal qualities? Complete identification with especially the body and then the mind. And how does this manifest in physical life? Concrete form, Ahara, Nidra, Bhaya and Maiduna. What we call? Sex, food, name and fame, money, aggressiveness, fear, and then trying to oppress other people and trying to hog everything, grab everything, get as much as possible for one's own self. This is called animal behavior. That is why all Srishti, including human beings, including Devatas, they are all called Pashus. And Shiva is called Pashupati. So there is nothing wrong. And what are we supposed to do to get out of this state and enter into the enlightenment? We have to get rid of this Ajnana, this ignorance. And getting rid of the ignorance is called Pashu. We have to kill. And this Pashu is in the form of pure egotism. And killing of that egotism and saying, Oh Lord, excepting you, nothing else exists. That is called a real symbolism of Bali. So we will discuss about it in the next class. But what I want to say, first of all, here is the worshipper and he sits there and he lights up three types of fire. And then I will explain later on what are the fires. And then seven are the limits, borders. Then 21 are the Samiths. Samith means firewood. That which is to be to keep the fire ablaze. 21 things have to be done. And then with this material, 21 firewoods and then seven borders or limitations. These deities, Devas, Rishis, Sadhyas, they started this yajnam. And then who is the main material? He is called Purusham. Purusham means what? Sat, Chit, Ananda. Anything that we see in the gross world or subtle world is nothing but the manifestation of Sat, Chit and Ananda. If we see a non-living, Sat is manifest. Chit and Ananda are dormant. If we see some lower creatures, then all the three are present. But mostly it is only manifesting Sat. Even though we can detect by growth, by spreading, etc. Chit and Ananda in a very rudimentary form. But slowly the biological evolution, evolution of the brain or intelligence and appropriate body to manifest to house, to manifest and to increase that particular intelligence called body, they go together until human birth is achieved. That is called, what I call, vertical evolution. And then starts another evolution. This biological evolution is external and vertical.'''

The human body and brain evolve to a point where Chit, intelligence, becomes dominant, and Ananda, the bliss aspect, also begins to manifest. This marks a shift from the primarily Sat manifestation to a more balanced integration of Sat, Chit, and Ananda. With the human birth, the potential for a deeper understanding of the divine nature of Sat, Chit, Ananda becomes possible.

The Yajna, performed by the Devas and other celestial beings, symbolizes the conscious and purposeful engagement in this process of creation and evolution. The sacrificial fires, borders, and firewood all represent the various aspects and materials involved in this cosmic ceremony.

The concept of Pashu, often misunderstood as a sacrificial animal, is elucidated as a representation of the animalistic qualities within individuals. These animalistic qualities include excessive identification with the body and mind, and behaviors driven by basic instincts like survival, procreation, and dominance. The symbolic killing of Pashu in the Yajna represents the transcendence of these animalistic tendencies and the recognition of a higher reality beyond the ego.

In the next class, the discussion will likely delve deeper into the symbolism behind Bali (sacrifice) and how it signifies the relinquishment of egoistic tendencies to attain enlightenment. The ritualistic aspects of lighting three fires, the significance of the seven borders, and the role of 21 firewoods in the Yajna are anticipated to be expounded upon in the upcoming sessions.

'''The mental evolution, there are two. One is moral evolution. Another is spiritual evolution. Moral evolution is internal and it is horizontal. That is to say, I try to identify with my family, first with myself, then with my family, then with my village, then with my state, then with my country, then with the whole world, then with non-humans, then with non-living also. That is how I grow and grow and grow by identifying. This is called moral evolution. It is an internal evolution and it is horizontal evolution. I grow and grow and grow transcending this limited body-mind identification. Then at some point of time, then I again start my spiritual evolution which is vertical again because it has nothing to do either biologically or morally. That is only a platform from which we take off and rejoin like the young chick of the Homa bird rejoins its mother. So that is called spiritual evolution. It is again vertical and it happens only individually. We cannot help others. We cannot eat for others. We cannot dream for others. We cannot sleep for others. We cannot do anything for others excepting a little bit of loving, encouraging, supplying a few materials. So that is how the three evolutions have to take place and this Yagna is a symbolism of how first through Yagna I grow biologically. Then through Yagna I grow morally and through Yagna I grow spiritually. Yagna means an act of creation. Yagna means an act of expansion. Yagna means an act of evolution and that is why the concept of Yagna is very important. Let us remember finally this Yagna is equated with modern Puja and the entire philosophy of the Puja is summarized in a beautiful Sanskrit verse Devo bhutva devam yajet Who can worship God? Only God. So we have to become God in order to be able to appreciate God and that appreciation or understanding is a true Puja and for that we have to sacrifice our what is called Ahamkara and that is also called Sharanagati. These beautiful ideas we will discuss in our next class.'''

In summary, Swami Atmananda explains the three-fold evolution of individuals: biological evolution, moral evolution, and spiritual evolution.

# Biological Evolution: This is an external and vertical process where the human body and brain evolve to a point where Sat (existence), Chit (intelligence), and Ananda (bliss) manifest in a more balanced way.
# Moral Evolution: This is an internal and horizontal process where individuals identify with progressively larger groups, starting with the self, family, village, state, country, and expanding to encompass the entire world and beyond. It is a growth beyond limited body-mind identification.
# Spiritual Evolution: Following moral evolution, spiritual evolution takes place. It is a vertical process that is independent of biological and moral considerations. Individuals embark on spiritual evolution individually, transcending previous identifications and reconnecting with a higher reality.

The concept of Yajna is essential in understanding these evolutions. Yajna symbolizes an act of creation, expansion, and evolution. Through Yajna, individuals grow biologically, morally, and spiritually. The act of sacrifice in Yajna is not about a literal animal sacrifice but symbolizes the relinquishment of egoistic tendencies and the recognition of a higher reality beyond the ego.

Swami Atmananda concludes by equating Yajna with modern Puja, emphasizing that to worship God, one must become God. This involves sacrificing one's ego (Ahamkara) and surrendering to the divine (Sharanagati). These profound ideas will be further explored in the next class.
[[Category:Purusha Suktam]]

Purusha Suktam Lecture 07 on 06-July-2023

2023-11-23T16:28:20Z

2023niru: /* Full Transcript */

Purusha Suktam Lecture 07 on 06-July-2023

2023-11-18T17:12:25Z

2023niru: /* Full Transcript */

== Full Transcript ==
We have been studying the Purusha Suktam. In our last class the fourth and fifth mantras we have dealt with. What does it mean?

'''''TRIPAD URDHAM UDAIT PURUSHAHA'''''

'''''PADO ASYAIHA ABHAVAT PUNAHA'''''

'''''TATO VISHWAN VYKRAAMAT'''''

'''''SAASHANA ANASANE ABHI (4)'''''

'''त्रिपादूर्ध्व उदैत्पुरुषः पादोऽस्येहाभवत्पुनः ।'''

'''ततो विष्वङ् व्यक्रामत्साशनानशनेऽअभि ।।4।।'''

Three fourths of the God is situated on top. The other quarter alone has evolved into this world. Then He penetrated into all the inert substances of living beings and spread them. That was the fourth part of the Purusha Sukta. The fifth part of the Purusha Sukta is

'''''TASMAD VIRADDA JAYATA'''''

'''''VIRAJO ADHI PURUSSAH'''''

'''''SA JATO ATYARICYATA'''''

'''''PASSCAD BHUMIM ATHO PURAH (5)'''''

'''ततो विराडजायत विराजोऽअधि पूरुषः ।'''

'''स जातोऽअत्यरिच्यत पश्चाद्भूमिमथो पुरः ।।5।।'''

''Tato Virat Ajayata'' from that same Supreme Being, first He manifested Himself as Virat, as Ishwara, as Hiranyagarbha and as Virat. VIRAJO ADHI PURUSHAHA That same Being emerged and He spread everywhere and He alone is manifesting SAJYATAH ATYARICCHATAH. Having created Ishwara, Hiranyagarbha and Virat, what did He do? PASCHAT, after that BHOOMIN ATHAH PURAHAH, created Bhoomi. Bhoomi means Jagat and then what did He do? He had to create individual creatures, the bodies and minds of every living creature, Prani is called PURAHAH. PURI SHETE IITI PURI, you have to understand PURUSHAHAH. Puri means what? A body, a city actually. They are in the city. We get this idea also in the Bhagavad Gita. NAVA DHVARE PURE DEHI NAIVA KURVAN NA KARAYAT So this human body has got nine gates, NAVA DHVARA. The eyes, the ears, the nostrils and the mouth and the navel and the two, what we call waste product dischargers, etc. Nine, NAVA DHVARE PURE DEHI, so He created an innumerable, uncountable number of bodies, right from the amoeba to the highest evolved being called Brahma. Brahmaloka, not Brahman, do not mistake it. Then, earlier I mentioned it, this was what actually the Lord had created some of the Devatas like Ishwara, Hiranyagarbha and Virat and commissioned them as if, because these three are none other than that Virat Purusha or Brahman only, but as it were, He commanded " Now I created you, you go and create yourself".

There was a very funny story; Holy Mother tells it beautifully. So, Brahma was commanded by Vishnu, Narayana. Remember, Brahma is always depicted as coming out of the navel of Vishnu, Navikamala. Vishnu said, 'Now I am very clever. I have created a servant, and I will give all the housework to him while I rest on a spring cot, Ananta shayana.' He commanded, and then Brahma obediently started. Holy Mother shares this story. Brahma created, first of all, four Manasa Putras - a beautiful concept. Everything in the whole creation starts in the mind, then appears outside. Really speaking, everything is JNANARUPAM, only in the form of knowledge. The whole world outside, inside is only the knowledge concept; this is inside, that is outside. How do you know in a dream? You think there is an outside, there is an inside. When you wake up, you realize it was all your thought. These four Manasa Putras, Sanaka, Sanandana, etc., being the nearest creatures of Sattva Guna, pure Sattva, recognized, 'Hey brothers, our father wants us to enter into the Samsara Sagara, nothing doing. Let us run away, become Sanyasins.' They disappeared, and the father became very disappointed. He thought Vishnu created him to escape work, and he created four Manasa Putras to escape and then take rest, retired life. But these fellows have run away from me. What is the way out now? Otherwise, I will have to do the entire housework. Then what did he do? He cleverly created two separate beings, man and woman, Purusha and Sthiri. The Purusha forgot the father, and the whole world fell madly in love with the woman. The woman also was madly in love, and merrily Samsara went on from that time onwards. Nobody has ever opened their mouth, saying, 'I want to become a monk.' Even in South India, if someone says, 'I want to become a monk,' it is part of the marriage ritual that 'I want a wife; otherwise, I am sure to renounce.'

Anyway, so what are we talking about? The Lord created; that was called Prathama Srishti, primary creation, and He commissioned these Devatas. 'Now you start.' These Devatas are called Adhishtatru Devatas. For example, all the Pancha Bhutas are the Adhishtatru Devatas. They came together and said, 'This is your work, this is my work,' and they represented their own parts. For example, Akasha as the ear, Vayu as the skin, Agni as the eye, etc. By the way, Agni and Surya are synonymous, so Aditya is there. Then the commandment came that you will have to propagate this Samsara Sagara. How to propagate this Samsara Sagara? Because they were there, but the equipment was not there. This is where the concept of Yagna comes in. The concept of Yagna is, 'I myself am Divine, I myself am the Karta, I myself am the Kriya, I myself am everything.' How do we understand it? Very easy. Just go to the dream state. What do you do every day? You yourself create as yourself, as your neighbors, as your friends, as your enemies, as the living, as the non-living. And if we can create such a marvelous dream universe, is it so difficult for Brahma?"

There was a fascinating conversation between Swami Vivekananda and his householder disciple, Sarachandra Chakravarti. One day, the topic of creation came up, and although the exact details of what transpired are unknown, Sarachandra Chakravarti had recorded these discussions, presenting them as talks, conversations, or dialogues of Swami Vivekananda. In these discussions, Swamiji explained the concept of being Brahma.

Brahma, he described, embodies Sattva Guna Sampanna and is also referred to as Sathya Sankalpa and Sathya Kama. Whatever Brahma desires to create, the moment he thinks of it, it materializes exactly as he imagined. To illustrate further, Swamiji elaborated on the ongoing process happening even today in every act. When Brahma decides, for instance, to create a cow, the mere thought brings the cow into existence—this process parallels the nature of dreams and the power of imagination.

In the dream state, thoughts manifest immediately, akin to the story of Sri Ramakrishna. Whether positive or negative, your thoughts materialize in the dream world. Hence, Swamiji advised being aware of these dynamics before entering the dream state and focusing on positive thoughts. Dreaming, he suggested, is like navigating a Kalpavriksha, where your thoughts shape your experiences.

Swami Vivekananda shared personal instances, recounting dreams where he envisioned himself as a radiant beam of light, growing to envelop the entire universe. Another dream portrayed him as a monk, wholly dependent on God, illustrating an ideal Sannyasin. These dreams, he believed, were glimpses into his future, echoing his childhood aspirations. Swamiji emphasized that our thoughts shape our destinies. If we consistently think of becoming a miserable householder, that is likely our reality. Conversely, envisioning oneself as a great saint sets the path towards that noble aspiration."

The profound statement "whatever one thinks, one becomes". This idea sets the stage for a discussion about the creative process, linking it to the concept of the Devas (shining beings or gods) in Hindu mythology. These Devas are described as entities without physical equipment, and they need to create such equipment to carry out their creative endeavors.

An analogy is drawn with scientists who, despite having brilliant ideas, require physical implements for experimentation. Similarly, the Devas need to fashion physical equipment based on their creative ideas. The distinction between the creative aspect (belonging to the scientist or Deva) and the mechanical execution (done by engineers or implementers) is highlighted.

This concept is beautiful depicted in the sixth verse of the Purusha Suktam, a hymn that describes the cosmic person or Purusha. The verse reads:

'''''YAT PURUSSENNA HAVISSA'''''

'''''DEVA YAJNAYM ATANVATA'''''

'''''VASANTO ASTA ASIDA AJYAM'''''

'''''GRISHMA IDAMAH SARAD HAVIH ||6||'''''

'''यत्पुरु॑षेण ह॒विषा᳚ । दे॒वा य॒ज्ञमत॑न्वत ।'''

'''व॒स॒न्तो अ॑स्यासी॒दाज्यम्᳚ । ग्री॒ष्म इ॒ध्मश्श॒रद्ध॒विः । ।।6।।'''

The verse describes the Devas performing a Yajna (sacrifice or ritual) with God as the object of fire. Here, Purusha refers to the supreme reality. The Devas imagine God in the form of a Yajna, emphasizing that Yajna is a creative act. The term "Purusha Suktam" signifies that Purusha is the subject of the hymn, representing the supreme reality. If we were to translate the ancient term "Yajna" into modern language, it would be akin to "Pooja" or worship. Worship involves contemplating, thinking, and trying to conceive God through a limited intellect. There are two essential factors related to worship: (1) Only God can worship God, as only God knows everything about Himself, and (2) Individuals can aspire to become instruments of God, expressing a concept known as Saranagati (Surrender).

Let me briefly explain the four parts of every Pooja (worship) and their significance:
# Shuddhi (Purification):
#* Set aside a clean and beautiful place for worship.
#* Use idols, pictures, or symbols like Omkara, cross, or crescent moon.
#* Collect fresh flowers, fruits, and clean eatables.
#* Purify everything associated with the worship, including Pooja vessels.
#* Perform Aachamana (sipping water thrice) symbolizing purity of the gross, subtle, and causal bodies.
#* Use mantras to purify items, the seat, the atmosphere, and the four quarters.
#* Use an Agni Mantra to create a protective wall of fire.
# Nyasa (Transferring Ownership):
#* Transfer ownership of body parts (hands, heart, head, etc.) to the Divine Lord.
#* Surrender the body and mind to God, considering them now owned by the Divine.
#* Recognize that what remains is nothing but God, and only God can perform the worship.
# Manasa Puja (Mental Worship):
#* Meditate upon the Divine Being in the desired form and coming to your house as a beloved father or mother or a most beloved person.
#* Offer God various mental items, including food.
#* Imagine performing traditional acts of hospitality, like welcoming, offering water, bathing, providing new clothes, and offering flowers to God.

The mental worship (Manasa Puja) is the most crucial part of any Pooja. It involves sincere meditation on the Divine, offering various mental items, and expressing devotion through imaginative acts of care and hospitality, mirroring how one would welcome a beloved guest or family member.

4. Through Manasa Pooja one has to develop spiritual qualities. These qualities are likened to flowers offered in physical worship:

# Ahimsa (Non-violence): Not hurting anyone as there is nobody but the self-manifesting in different forms.
# Indriya Nigraha (Control of the Senses): Complete control of the body and mind.
# Daya (Compassion): A flower representing compassion.
# Kshama (Forgiveness): Forgiving and forgetting, especially when harmed.
# Jnana (Knowledge): True knowledge that dawns upon oneself. Jnana Pushpam: The flower of knowledge, symbolizing the understanding that nothing else exists except the Divine.

The same concept is there in every religion. For example, the Christian Mass where wine and bread symbolize the blood and flesh of Christ. In this act, the idea is to consume Christ, transforming oneself into Christ—a concept resonating with the essence of becoming divine found in various spiritual traditions. In essence, the modern Pooja represents Yajna, and the core idea is to dissolve the ego and become one with the divine through various symbolic rituals and mental practices.

Yajna is a transformative practice, a way of behavior, thinking, and expressing words. Yajna is a means to dissolve individuality and draw closer to the divine, as articulated in various spiritual traditions, including the teachings of Bhagavan Krishna. Krishna also says that whole life has to be transformed into a Yajna. "Yajnarthat karmano anyatra loko aham karma bandhanah" (gita 3:9) which means anything not done as Yajna, as an offering to the Divine will bind us. Binding means separation from God which grows longer and longer between me and God.

Yajna is a way of life where one's actions are dedicated as offerings to the divine, emphasizing selflessness and negation of the ego. What was being done in ancient Vedic rituals and what is being done in modern-day Pooja are both expressions of the same fundamental concept—transforming one's life into a continuous act of Yajna. Yajna means creation. For example, the poet, is bestowed with aesthetic sense and intelligence by the divine, engages in the act of creation by focusing, removing obstacles, and allowing the innate intelligence to manifest. This removal of obstacles is likened to the Yajna, signifying the clearing of impediments to let the divine intelligence express itself.

In essence, Yajna is a way to bridge the perceived separation between the individual and the divine, a process of offering one's actions and thoughts to the greater cosmic order. The transformative power of Yajna lies in its ability to dissolve the ego and facilitate a sense of oneness with the divine.

The creative process is explained further using the example of a poet creating a poem. The poet is described as someone who receives beautiful ideas that flow from a higher source. However, to convey these ideas to others, the poet needs to articulate them through words. This process is likened to Yajna, where the removal of obstacles allows the innate intelligence to manifest and creative ideas to flow freely.

Kalidasa, the Sanskrit poet who prayed to Parvati and Parameshwara (Shiva) for creative inspiration when he was writing Raghuvamsha. The concept of inseparability between Prakriti and Purusha is similar to that between a word and its meaning. The poet seeks the grace of the divine for the right words corresponding to the creative ideas. This prayer is seen as a recognition of the divine as the source of both ideas and their expression.

So in the creative process, Divine Grace is needed and the Devas (gods) represent knowledge and intelligence. The Devas, commanded to create the universe, pray to God for the material, intelligent, and instrumental causes required for this creative endeavor. This is aligned with the concept of Yajna, where the act of creation is seen as an offering to the divine. Therefore the concept of Yajna is presented as a way to engage in a transformative creative process, offering one's actions to the divine.

. '''And then what is the important point? Because they were such highly evolved beings, full of Sattva Guna, whatever they thought manifested itself as what we call the physical mental universe. I am repeating it. What is their Ignat? Complete prayer to the Divine that you have given us that intelligence. Let us put that intelligence to work. We will take you as the Ignat Pashu, as the fire, as the offering. You are everything. And we will mentally go on meditating. We are doing the Ignat, mental Ignat. And then whatever we think becomes physically created thing present in the outside world. So for that purpose, this concept of Ignat. In Ignat, what do you need? First of all, a person who does the Ignat. Secondly, what we call fire is required. Then Ghee is required. Then some food, Naivedya is required to be offered. All these things have to be offered, put into the fire. Who is the fire? You are the fire. And as they are thinking externally, physically, those very things that they are imagining in their minds have become physically present there. In our case, it doesn't happen. Yes, it happens in our case also. I am going to give you one or two examples. Supposing a cook is there. And you know there are many great cooks are there. What does he do? He will sit and he will think. These are the combinations. If I mix this and this and this and this in this particular proportion, then a new dish will be created. If this dish is created, already it is created in the mind, creativity. All that he needs to do is take some physical things, combine them according to his idea and he will taste first. Then he will give 10-15 other people and when they all say marvellous, this is very very tasty, then it becomes a new creation. Rasagulla is a practical example. So in the 19th century, before that there was no Rasagulla. So there was one Bengali person, very creative person. He thought, why not I do like this? And then he experimented. He must have experimented many times. And then Rasagulla was created. Now Rasagulla has become very popular. Now people are adding to that Rasagulla many things. Rasagulla, Payasa, Payasa Rasagulla, so many other things they are doing it.'''

'''But the original idea was there. Now here we have to take note of one particular point, very important. What is that point? When I am giving these examples, for example, a poet wants to put paper is available, pen is available, only the person's ideas were there. He will put it on the paper and pen. But when these Devas started this one, there was no equipment is there. But they have to create that equipment. As I gave earlier this example, there is what is called a very expert surgeon. He wants to perform very complicated surgery. But there were many, many actual examples. The surgeon knew what to do, how to do. But he doesn't have that particular instrument. He calls some engineers, can you make something like this? Because this person knows only how to operate, not how to make the instrument. But he knows exactly what function the instrument should be able to perform. The engineer doesn't have the idea, but he has the skills how to manufacture. So he will bring about an experiment, of course, will be done. And then the surgeon, he will use it. Sometimes there will be some problems. It goes on increasing. All the present equipment that we have today is all the result of so many people's experiments are there. These are all our creations. But already physically all the material is available. But there is no material available before the creation of this universe. So what did these people do? They imagined the supreme reality is the fire. The supreme reality is what is called the summer season. And then the spring season and the Sharath Kala or the atom season. They imagined in their mind. But these are words that are deeply pregnant with symbolism.'''

And then what is the important point? Because they were such highly evolved beings, full of Sattva Guna, whatever they thought manifested itself as what we call the physical mental universe. I am repeating it. What is their Yajnat? Complete prayer to the Divine that you have given us that intelligence. Let us put that intelligence to work. We will take you as the Yajnat Pashu, as the fire, as the offering. You are everything. And we will mentally go on meditating. We are doing the Yajna, mental Yajna. And then whatever we think becomes physically created thing present in the outside world.

So for that purpose, there is Yajna, what do you need? First of all, a person who does the Yajna. Secondly, what we call fire is required. Then Ghee is required. Then some food, Naivedya is required to be offered. All these things have to be offered, put into the fire. Who is the fire? You are the fire. And as they are thinking externally, physically, those very things that they are imagining in their minds have become physically present there.

In our case, it doesn't happen. Yes, it happens in our case also. I am going to give you one or two examples. Supposing a cook is there. And you know there are many great cooks are there. What does he do? He will sit and he will think. These are the combinations. If I mix this and this and this and this in this particular proportion, then a new dish will be created. If this dish is created, already it is created in the mind, creativity. All that he needs to do is take some physical things, combine them according to his idea and he will taste first. Then he will give 10-15 other people and when they all say marvellous, this is very very tasty, then it becomes a new creation. Rasagulla is a practical example. So in the 19th century, before that there was no Rasagulla. So there was one Bengali person, very creative person. He thought, why not I do like this? And then he experimented. He must have experimented many times. And then Rasagulla was created. Now Rasagulla has become very popular. Now people are adding to that Rasagulla many things. Rasagulla, Payasa, Payasa Rasagulla, so many other things they are doing it. But the original idea was there.

Now here we have to take note of one particular point, very important. What is that point? When I am giving these examples, for example, a poet wants to put paper is available, pen is available, only the person's ideas were there. He will put it on the paper and pen. But when these Devas started this one, there was no equipment is there. But they have to create that equipment. As I gave earlier this example, there is what is called a very expert surgeon. He wants to perform very complicated surgery. But there were many, many actual examples. The surgeon knew what to do, how to do. But he doesn't have that particular instrument. He calls some engineers, can you make something like this? Because this person knows only how to operate, not how to make the instrument. But he knows exactly what function the instrument should be able to perform. The engineer doesn't have the idea, but he has the skills how to manufacture. So he will bring about an experiment, of course, will be done. And then the surgeon, he will use it. Sometimes there will be some problems. It goes on increasing. All the present equipment that we have today is all the result of so many people's experiments are there. These are all our creations. But already physically all the material is available. But there is no material available before the creation of this universe.

So what did these people do? They imagined the supreme reality is the fire. The supreme reality is what is called the summer season. And then the spring season and the Sharath Kala or the autumn season. They imagined in their mind. But these are words that are deeply pregnant with symbolism.

'''What does that mean? That means there was no fire also, remember. So they thought we require a fire. They imagined the summer season. Then they imagined the spring season. Then they imagined the atom season. And these seasons were created. So summer season was not there. It was created. Spring season was not there. That was created. And atom season was not there. It was created. Their thoughts became physical, concrete seasons of which we are all experiencing ever this day. What does these three seasons really mean? These three seasons mean, that is what he is telling, the Vasant Kaala is what you call beautiful, very plenty of food is available. But to cook the food and make it digestible and palatable, one has required the fire. In summer season, plenty of firewood is available. And in Sharath Kaala, this food, plenty of this harvesting has been done. So, the spring season, what happens? The cows, the animals, they give birth and when they give birth, they give plenty of milk. And from the milk, you can have butter. From the butter, you can have ghee. The spring season represents ghee. Summer season represents the firewood. And the autumn season represents the cakes, etc. that have been to be offered. What is the ghee meant for making the fire burn brightly? And firewood, without firewood, where to put this ghee so that it can light up the firewood? Firewood is necessary. But what is the speciality? Unlike us, we become creative with the already created things. But these beings, devas, they themselves, by their very thought, pure thought, prayerful thought, they became what Sri Ramakrishna calls Kalpavriksha, wish-fulfilling tree. But that wish is not a harmful wish. They want to do good to the world. So, this is the concept of yajna. And the same concept of yajna, we have to extend. You want to reach God, then you have to do yajna. You want to have prosperity, you have to do yajna. You want to have a beautiful householder's life, you have to do yajna. Every stage of life is conceived of as yajna. Instead of calling it yajna, you know what is it called? Ashrama. Ashrama means what? You live this type of life, yajnik life, that is called ashrama. Don't live that kind of life, it becomes shrama. Yajna, ashrama, shrama. Choice is yours. With this background, I hope you understood. Being devatas, they wanted to produce materials with which they can really worship the divine, praise the divine, etc. For that purpose, there was no physical equipment. So, mentally they imagined, and being gods, what they imagined has become physically present. And why I have taken such a long time to give this introduction, even today, that process is going on. So, somebody creates a new dish. That was never there. Mentally, he will become a creative person and then he will create. A surgeon's example I have given. A surgeon, before that person, there was not that particular instrument. But he conceives this instrument should be like that. Imagine, in the 16th century, industrial civilization had started. Somebody conceived, can we not use the power of kerosene, the power of petrol, to create some machines, so that the machines can do human labor. Somebody has to do it. Their creativity is slowly the evolution of the creativity. Now, artificial intelligence we call it. That is also nothing but pure creativity. But the motivation for the creativity should be good. Motivation can be of two types, selfish and unselfish. If it is unselfish, we will become, we will reach God. If it is selfish, we will be becoming more and more involved into this samsara. So, in this background, let us enter into it. So, what did these devas do? They decided, they wanted to perform. And so they performed. Remember, there was no physical equipment. So, they sat down, closed their eyes and imagined mentally, we are lighting up a fire and then we are offering what is called ghee, etc. We are also offering Naivedya, various items of food to the Divine Lord. So, they imagined the fire to be Brahman. They imagined how to produce ghee and food material and what is called stoking the fire and keeping it burning bright. And that came in the form of three desires. The production of what is called spring season, summer season and autumn season. How beautiful!''' .

But don't think only three seasons are there. Don't go. Don't think that other seasons are not there. Three seasons are specially mentioned. These three seasons represent various desires in their minds. We'll come to that a little later. But let me tell you a little bit more about what does it mean in your life.

In modern life, when you want to make your life creative, you may want to take something and make it into something new. Take the example of a cook creating a new dish. A Bengali person creates Rasagulla. He takes milk, separates the channa, processes it, and gets Rasagulla. However, the cook is not creating from basic raw materials; the milk was already there. But the Devas created the entire universe from non-existing raw materials. This creative process, starting from pure thought, is ongoing in our lives. In the 16th century, industrial civilization started, and someone conceived using kerosene and petrol to create machines for human labor—artificial intelligence, another form of creativity, evolved over time.

Now, let's go back to the Devas. They wanted to perform Yajna, but there were no physical tools. So, they sat down, closed their eyes, and imagined lighting a fire, offering ghee and Naivedya to the Divine. They imagined the fire to be Brahman, with desires for the production of spring, summer, and autumn seasons.

These seasons have symbolic meanings. The spring season, Vasant Kaala, is beautiful with plenty of food, representing positive experiences in life. However, to cook and make the food palatable, you need fire. In the summer season, plenty of firewood is available. And in Sharath Kaala (autumn), harvesting has been done, representing the offerings.

The spring season involves animals giving birth, providing plenty of milk, leading to butter and ghee. So, spring represents ghee, summer represents firewood, and autumn represents the cakes to be offered. The unique aspect is that the Devas didn't use pre-existing materials but created from their pure, prayerful thoughts. They became like Kalpavriksha, wish-fulfilling trees, with a desire to do good to the world.

This concept of Yajna can be extended to various aspects of life, such as reaching God, seeking prosperity, or leading a beautiful householder's life. Instead of calling it Yajna, it's called Ashrama. Living a Yajnik life is an Ashrama, and living differently becomes Shrama. Yajna, Ashrama, Shrama—a choice in life.

So, the Devas, lacking physical equipment, mentally imagined the Yajna process, representing the ongoing creative process in our lives. They became wish-fulfilling creators, desiring good for the world. This process continues, whether it's creating a new dish, inventing technology, or engaging in any positive endeavor.

'''You can say, according to the Hindu calendar, there are six seasons. All of them are produced by whom? By the Devas. Here only three are kept. So, Yat Purushena Havisha. So, Yagna has to be performed by these Gods or Deities. And who is the fire? Finally, unto whom? Everything has to be tested. Imagine, here is Shiva, here is Vishnu. But they imagined Supreme Brahman as a fire. Then what did they do? They performed Yagna. And how did they perform Yagna? So, they imagined, completely absorbed, Vasantah Asya Asid Ajyam. Ajyam means the ghee. So, what is the ghee? First of all, ghee was not there. But the equipment for ghee has to be created. And that season for producing ghee is called spring season. Why spring season? Grass grows, all the trees will grow. And the cows and other animals, they eat plenty of food. And they give plenty of milk. And from the milk, we can make them curds. And from curds, we can make it butter. From butter, we can make it ghee. This is called Ajyam, Vasantah. Grishma Idmah. Grishma Kaala means summer season. What did they do? Firewood. That means what? In this intense heat, firewood will be very easily available. So, they require firewood to keep on the fire for a long time. So, we want firewood. For that purpose, they created it. As soon as they thought of it, it was created externally. Then, Habihi. Habihi means offering, food offering. And that will come only as a result of harvest in the autumnal season. So, at that time, because sowing everything is done in the rainy season, then the harvest will come in the autumnal season. So, as they went on thinking like this. So, the seasons were produced. And seasons have their own effects. Then the whole world, that means all of us, will go on only according to the seasonal growth. What a marvelous concept! So, what is the essence? First of all, the whole thing is a mental process. Secondly, they didn't have the equipments. But by imagining, those equipments have become concretely evident. So, what is a Yagna? And God is the fire. That means the whole life is meant for what? Only to worship God. So, for the Yagna, performed by these Devas, with God as the object of a fire, the spring became the Ghee, the summer season became the cooking firewood, and the atom became the offerings that has to be put into the fire. And that same process is going on from morning till evening. Every act of human being is a Yagna. So, how does it mean? I'll just give one more example before we go to the next part of the Mantra. Here are two people and they have a desire to produce, to create offspring, human beings. What do they do? According to the scriptural injunction, they get married. And then they join together according to the scriptural injunctions. So, what was it? Their Sankalpa is we want offspring, we want to continue this lineage, we want to pass on these things. And then whole life, looking after each other, that is the Yagna. So, they become what is called Upper Aruni and the Lower Aruni. So, Purusha is the upper firewood for producing fire. And this concept of a child is compared, especially in the Brihadaranyaka Upanishad, as a great sacrificial act. So, everything. Here is a teacher and he is the upper stick and the student is the lower stick. And what happens? The fire is put. What is the fire? The teacher's knowledge will be poured into the student and the student also will get what the teacher had acquired as the teacher had acquired from his previous persons. So, what am I talking about? At every act, you are breathing, you are eating, you are moving your hands, you are moving your legs, it can be conceived as a Yagna'''.

According to the Hindu calendar, there are six seasons, but the mantra mentions three specifically. The Devas, or gods, are the creators of these seasons, representing the desires in their minds. The mantra emphasizes that Yajna has to be performed by these deities, and the fire in the Yajna is envisioned as Supreme Brahman.

The creative process begins with the imagining of the seasons. In the spring season, called Vasant, the Devas imagined the production of ghee (Ajya). Here, the grass grows, trees flourish, and animals provide plenty of milk, leading to the creation of ghee. In the summer season, Grishma, the Devas imagined the availability of firewood. The intense heat makes firewood easily accessible. In the autumn season, Sharat, the Devas thought of offerings (Habihi), which would result from the harvest.

The key points here are the mental nature of the process, the absence of physical equipment initially, and the manifestation of concrete results through imagination. The seasons and their effects shape the world, symbolizing the ongoing creative process in life. The essence is that life is a mental process, and Yajna is a way to worship God, where God is the fire.

The mantra also suggests that every human act is a Yajna. For example, the desire for offspring leads to marriage, and the subsequent care for each other is a Yajna. The analogy of Upper Aruni and Lower Aruni illustrates the sacrificial act of producing a child. Similarly, the teacher-student relationship is compared to a Yajna, where knowledge is transmitted as an offering.

In summary, the mantra emphasizes the mental and transformative nature of Yajna, where the Devas perform a creative act by imagining and manifesting the seasons, symbolizing the ongoing creative process in life.

'''That is why Shiva Stotram is there. And then he says, if I sleep, that is Samadhi. If I move my hands, that is Arati. If I move my legs, that is called Pradakshina. And, It is your worship. Unconsciously, we are only worshipping God. Unconsciously, God is only worshipping himself. Nothing else really counts. So, this Purusha Sukta wants to convey to us that he is the creator. He is the creator created and he is the equipment with which the creature tries to worship or tries to attain union with the creator through the medium of Yagna. That is called Atma Yagna. Whatever activities we are doing, that is really a Yagna, but we are not conscious of it. That is what Krishna Bhagavan wants to tell us. Whatever the body is doing, mind is doing, if we can imagine it as a sacrificial offering to the Lord, then soon we will evolve and we ourselves will become God. How? Because whatever firewood, covered with ghee, is offered into the fire, what does it become? Fire only. So, we also, through sacrificial, we are the offering. And when we fall into the fire called God, if we really lead that kind of Yagna, then we will also become one with the fire, with the God. This is the concept of Yagna. Yagna is the act of sacrificing our separation, giving up our separation, so that we can become one with our true nature. This is the concept of Yagna. If I have been able to convey this picture, then we understand it is nothing but whole life is a Yagna, and we have to do Yagna. If we do not do it, then we will be doing it later on. I just want to add one precaution here, because Yagna is going on. Whole life is a Yagna. Whether we are conscious of it or not is a Yagna. But who is the Yagnakarta? Who is the person for whom we are doing Yagna? If it is God, we will become God. If it is for our selfish purpose, then we will be caught as an individual. We will be there as an individual, going up and down, enjoying happiness and misery, and more and more Samsara will be there, until we learn our lesson, and then we will learn how to perform Divine Yagna, and then move forward. And this idea has been presented also in Prashna Upanishad, if you remember it. So, Where from all these beings have come? Then he said, So Prajapati means here, Brahma Deva has become desirous of creation. What did he do? He performed Tapas. Then he has done this Tapaha. Tapaha means what? Deep intense thinking. What does it mean? What does this mean? It means he remembers whatever he has done in the past. I will come to that point. Then what happens? As a result of this austerity, So, any creation requires the created and the creator. Both are required. So, Here it is said, Rayi is Prakruti, and Prana or Surya or Prajapati is the male figure, Purusha. So, I created this Prakruti and Purusha. Now both of them will be combining and go on multiplying themselves and they will do my job, Iti. Then he created Kala, Samvatsara. Then he created Vritus, all the seasons. Beautiful.'''

The discourse emphasizes that everything we do, consciously or unconsciously, is a form of worship or Yajna. The Purusha Sukta conveys the idea that the ultimate reality is both the creator and the created, and all our activities are like offerings in a Yajna. The concept of Atma Yajna is introduced, signifying that every action, if seen as an offering to the divine, can lead to spiritual evolution.

The analogy is drawn with the process of a sacrificial offering, where the individual, like firewood covered in ghee, merges with the divine fire (God). The act of Yajna is portrayed as sacrificing our sense of separation to attain unity with our true nature. If performed with the awareness that we are offering to God, the individual may ultimately become one with the divine.

However, a cautionary note is added that the intention behind the Yajna matters. If the Yajna is performed with a selfless motive, aspiring to reach God, the individual may evolve spiritually. On the other hand, if the Yajna is driven by selfish desires, the individual remains caught in the cycle of individual existence, experiencing joy and sorrow until the lesson is learned.

The idea of Yajna as the act of sacrificing separation for unity is reinforced, suggesting that life itself is a continuous Yajna. The Prashna Upanishad is referenced, where Prajapati (Brahma) desires creation and undergoes intense thinking (Tapas) to initiate the process of creation. The creative forces, represented as Prakruti (Rayi) and Purusha (Surya or Prana), join together, multiplying and carrying out the divine plan. The creation includes the concept of time (Samvatsara) and the seasons (Vritus).

In summary, the discourse underscores the transformative power of conscious living as a Yajna, with the caution that the motive behind our actions determines the outcome of our spiritual journey. The connection between the individual and the divine is portrayed as a continuous sacrificial offering, leading to unity with the divine.

'''Those who have heard the Prashna Upanishad talks, they are in a better position to understand. Only intelligence required is how to connect those ideas with this Purusha Surya. This is the only thing that we can really do it. So, every creative act is a Manasika Yajna. These Gods, the deciding deities of the Indriyas and Pranas were given charge of the next round of creation. Now, another point before we close. But how did they come to know? This is how we have to do it. For that the answer given, resounding answer given is, we may think this is the first creation, but the deities were given the knowledge this creation has been done earlier, how many times? Infinite number of times. Because creation is eternal. How do we know? Because here is a Rig Vedic Mantra. What does it mean? This Brahma Deva, he wanted to create. He did Tapasya. For Tapasya, he raked his brain by deep thinking. What happened? I have done it. Last Kalpa. I don't need to do anything. I have kept all the equipment in the garage. All that I need to do is bring it out. How did I do it? Remember, this is what I have done. I did the Yagna. All things were created. These were the mantras I have created. These seasons were created. The earth was created. And the Antareksha was created. The upper world was created. The Vancha, Prithvincha, Antarekshancha, Atha, Pohu, Pohaha, Swaha created. In exactly the same way, the Devas who have to perform the next creation, the second part of the creation, they start with the performance of Yagna. How did they do? How did they know they have to do Yagna? Because they remembered, this is the commission. We were commissioned to create. And we did exactly the same thing in the previous Kalpa. And therefore, they have remembered it. And they do it very nicely. This is what we also do. A mother, she learns from her mother. First, there is a first time. After that, she remembers. So, four days back, I prepared potato curry. And then what does she do? Exactly the same thing she does. See, year after year. So first, there is a first time. There is really no first time. Everything has been repeated billions and billions of times in the past. Every so-called creative person, has been doing the same thing. It is like playing a drama again and again. Or as Swamiji says, Ferris wheel going round and round again. So, only the passengers change. The seats remain exactly the same. So, these beautiful ideas, we will continue in our next class.'''

The discussion highlights that every creative act is a form of mental Yajna, and the deities responsible for the senses and vital forces were entrusted with the task of the next round of creation. It's emphasized that this may seem like the first creation, but the deities were given the knowledge that creation has occurred infinitely many times before, as creation is eternal.

Reference is made to a Rig Vedic Mantra, indicating that Brahma Deva, having created before, decided to embark on creation again. Through deep thinking and Tapasya, he recollected the previous creation and realized that all the necessary equipment was already prepared. This concept is likened to a person who, having prepared a dish before, remembers the process and effortlessly repeats it.

The deities performing the subsequent creation also follow this pattern. They engage in Yajna because they remember that it is part of their commission, and they recall having done the same in the previous Kalpa. The idea is likened to how individuals learn from their experiences, remembering and repeating actions, as seen in the example of a mother who, after preparing a dish once, remembers the process and repeats it.

The discussion concludes by suggesting that there is no real "first time" in creation; everything has been repeated countless times. The analogy of a Ferris wheel is used, where the wheel keeps turning, and only the passengers change. The repetition of creative acts is portrayed as a timeless and cyclical process. The promise is made to continue exploring these ideas in the next class.

[[Category:Purusha Suktam]]

Purusha Suktam Lecture 07 on 06-July-2023

2023-11-17T17:31:57Z

2023niru: /* Full Transcript */

== Full Transcript ==
We have been studying the Purusha Suktam. In our last class the fourth and fifth mantras we have dealt with. What does it mean?

'''''TRIPAD URDHAM UDAIT PURUSHAHA'''''

'''''PADO ASYAIHA ABHAVAT PUNAHA'''''

'''''TATO VISHWAN VYKRAAMAT'''''

'''''SAASHANA ANASANE ABHI (4)'''''

'''त्रिपादूर्ध्व उदैत्पुरुषः पादोऽस्येहाभवत्पुनः ।'''

'''ततो विष्वङ् व्यक्रामत्साशनानशनेऽअभि ।।4।।'''

Three fourths of the God is situated on top. The other quarter alone has evolved into this world. Then He penetrated into all the inert substances of living beings and spread them. That was the fourth part of the Purusha Sukta. The fifth part of the Purusha Sukta is

'''''TASMAD VIRADDA JAYATA'''''

'''''VIRAJO ADHI PURUSSAH'''''

'''''SA JATO ATYARICYATA'''''

'''''PASSCAD BHUMIM ATHO PURAH (5)'''''

'''ततो विराडजायत विराजोऽअधि पूरुषः ।'''

'''स जातोऽअत्यरिच्यत पश्चाद्भूमिमथो पुरः ।।5।।'''

''Tato Virat Ajayata'' from that same Supreme Being, first He manifested Himself as Virat, as Ishwara, as Hiranyagarbha and as Virat. VIRAJO ADHI PURUSHAHA That same Being emerged and He spread everywhere and He alone is manifesting SAJYATAH ATYARICCHATAH. Having created Ishwara, Hiranyagarbha and Virat, what did He do? PASCHAT, after that BHOOMIN ATHAH PURAHAH, created Bhoomi. Bhoomi means Jagat and then what did He do? He had to create individual creatures, the bodies and minds of every living creature, Prani is called PURAHAH. PURI SHETE IITI PURI, you have to understand PURUSHAHAH. Puri means what? A body, a city actually. They are in the city. We get this idea also in the Bhagavad Gita. NAVA DHVARE PURE DEHI NAIVA KURVAN NA KARAYAT So this human body has got nine gates, NAVA DHVARA. The eyes, the ears, the nostrils and the mouth and the navel and the two, what we call waste product dischargers, etc. Nine, NAVA DHVARE PURE DEHI, so He created an innumerable, uncountable number of bodies, right from the amoeba to the highest evolved being called Brahma. Brahmaloka, not Brahman, do not mistake it. Then, earlier I mentioned it, this was what actually the Lord had created some of the Devatas like Ishwara, Hiranyagarbha and Virat and commissioned them as if, because these three are none other than that Virat Purusha or Brahman only, but as it were, He commanded " Now I created you, you go and create yourself".

There was a very funny story; Holy Mother tells it beautifully. So, Brahma was commanded by Vishnu, Narayana. Remember, Brahma is always depicted as coming out of the navel of Vishnu, Navikamala. Vishnu said, 'Now I am very clever. I have created a servant, and I will give all the housework to him while I rest on a spring cot, Ananta shayana.' He commanded, and then Brahma obediently started. Holy Mother shares this story. Brahma created, first of all, four Manasa Putras - a beautiful concept. Everything in the whole creation starts in the mind, then appears outside. Really speaking, everything is JNANARUPAM, only in the form of knowledge. The whole world outside, inside is only the knowledge concept; this is inside, that is outside. How do you know in a dream? You think there is an outside, there is an inside. When you wake up, you realize it was all your thought. These four Manasa Putras, Sanaka, Sanandana, etc., being the nearest creatures of Sattva Guna, pure Sattva, recognized, 'Hey brothers, our father wants us to enter into the Samsara Sagara, nothing doing. Let us run away, become Sanyasins.' They disappeared, and the father became very disappointed. He thought Vishnu created him to escape work, and he created four Manasa Putras to escape and then take rest, retired life. But these fellows have run away from me. What is the way out now? Otherwise, I will have to do the entire housework. Then what did he do? He cleverly created two separate beings, man and woman, Purusha and Sthiri. The Purusha forgot the father, and the whole world fell madly in love with the woman. The woman also was madly in love, and merrily Samsara went on from that time onwards. Nobody has ever opened their mouth, saying, 'I want to become a monk.' Even in South India, if someone says, 'I want to become a monk,' it is part of the marriage ritual that 'I want a wife; otherwise, I am sure to renounce.'

Anyway, so what are we talking about? The Lord created; that was called Prathama Srishti, primary creation, and He commissioned these Devatas. 'Now you start.' These Devatas are called Adhishtatru Devatas. For example, all the Pancha Bhutas are the Adhishtatru Devatas. They came together and said, 'This is your work, this is my work,' and they represented their own parts. For example, Akasha as the ear, Vayu as the skin, Agni as the eye, etc. By the way, Agni and Surya are synonymous, so Aditya is there. Then the commandment came that you will have to propagate this Samsara Sagara. How to propagate this Samsara Sagara? Because they were there, but the equipment was not there. This is where the concept of Yagna comes in. The concept of Yagna is, 'I myself am Divine, I myself am the Karta, I myself am the Kriya, I myself am everything.' How do we understand it? Very easy. Just go to the dream state. What do you do every day? You yourself create as yourself, as your neighbors, as your friends, as your enemies, as the living, as the non-living. And if we can create such a marvelous dream universe, is it so difficult for Brahma?"

There was a fascinating conversation between Swami Vivekananda and his householder disciple, Sarachandra Chakravarti. One day, the topic of creation came up, and although the exact details of what transpired are unknown, Sarachandra Chakravarti had recorded these discussions, presenting them as talks, conversations, or dialogues of Swami Vivekananda. In these discussions, Swamiji explained the concept of being Brahma.

Brahma, he described, embodies Sattva Guna Sampanna and is also referred to as Sathya Sankalpa and Sathya Kama. Whatever Brahma desires to create, the moment he thinks of it, it materializes exactly as he imagined. To illustrate further, Swamiji elaborated on the ongoing process happening even today in every act. When Brahma decides, for instance, to create a cow, the mere thought brings the cow into existence—this process parallels the nature of dreams and the power of imagination.

In the dream state, thoughts manifest immediately, akin to the story of Sri Ramakrishna. Whether positive or negative, your thoughts materialize in the dream world. Hence, Swamiji advised being aware of these dynamics before entering the dream state and focusing on positive thoughts. Dreaming, he suggested, is like navigating a Kalpavriksha, where your thoughts shape your experiences.

Swami Vivekananda shared personal instances, recounting dreams where he envisioned himself as a radiant beam of light, growing to envelop the entire universe. Another dream portrayed him as a monk, wholly dependent on God, illustrating an ideal Sannyasin. These dreams, he believed, were glimpses into his future, echoing his childhood aspirations. Swamiji emphasized that our thoughts shape our destinies. If we consistently think of becoming a miserable householder, that is likely our reality. Conversely, envisioning oneself as a great saint sets the path towards that noble aspiration."

The profound statement "whatever one thinks, one becomes". This idea sets the stage for a discussion about the creative process, linking it to the concept of the Devas (shining beings or gods) in Hindu mythology. These Devas are described as entities without physical equipment, and they need to create such equipment to carry out their creative endeavors.

An analogy is drawn with scientists who, despite having brilliant ideas, require physical implements for experimentation. Similarly, the Devas need to fashion physical equipment based on their creative ideas. The distinction between the creative aspect (belonging to the scientist or Deva) and the mechanical execution (done by engineers or implementers) is highlighted.

This concept is beautiful depicted in the sixth verse of the Purusha Suktam, a hymn that describes the cosmic person or Purusha. The verse reads:

'''''YAT PURUSSENNA HAVISSA'''''

'''''DEVA YAJNAYM ATANVATA'''''

'''''VASANTO ASTA ASIDA AJYAM'''''

'''''GRISHMA IDAMAH SARAD HAVIH ||6||'''''

'''यत्पुरु॑षेण ह॒विषा᳚ । दे॒वा य॒ज्ञमत॑न्वत ।'''

'''व॒स॒न्तो अ॑स्यासी॒दाज्यम्᳚ । ग्री॒ष्म इ॒ध्मश्श॒रद्ध॒विः । ।।6।।'''

The verse describes the Devas performing a Yajna (sacrifice or ritual) with God as the object of fire. Here, Purusha refers to the supreme reality. The Devas imagine God in the form of a Yajna, emphasizing that Yajna is a creative act. The term "Purusha Suktam" signifies that Purusha is the subject of the hymn, representing the supreme reality. If we were to translate the ancient term "Yajna" into modern language, it would be akin to "Pooja" or worship. Worship involves contemplating, thinking, and trying to conceive God through a limited intellect. There are two essential factors related to worship: (1) Only God can worship God, as only God knows everything about Himself, and (2) Individuals can aspire to become instruments of God, expressing a concept known as Saranagati (Surrender).

Let me briefly explain the four parts of every Pooja (worship) and their significance:
# Shuddhi (Purification):
#* Set aside a clean and beautiful place for worship.
#* Use idols, pictures, or symbols like Omkara, cross, or crescent moon.
#* Collect fresh flowers, fruits, and clean eatables.
#* Purify everything associated with the worship, including Pooja vessels.
#* Perform Aachamana (sipping water thrice) symbolizing purity of the gross, subtle, and causal bodies.
#* Use mantras to purify items, the seat, the atmosphere, and the four quarters.
#* Use an Agni Mantra to create a protective wall of fire.
# Nyasa (Transferring Ownership):
#* Transfer ownership of body parts (hands, heart, head, etc.) to the Divine Lord.
#* Surrender the body and mind to God, considering them now owned by the Divine.
#* Recognize that what remains is nothing but God, and only God can perform the worship.
# Manasa Puja (Mental Worship):
#* Meditate upon the Divine Being in the desired form and coming to your house as a beloved father or mother or a most beloved person.
#* Offer God various mental items, including food.
#* Imagine performing traditional acts of hospitality, like welcoming, offering water, bathing, providing new clothes, and offering flowers to God.

The mental worship (Manasa Puja) is the most crucial part of any Pooja. It involves sincere meditation on the Divine, offering various mental items, and expressing devotion through imaginative acts of care and hospitality, mirroring how one would welcome a beloved guest or family member.

4. Through Manasa Pooja one has to develop spiritual qualities. These qualities are likened to flowers offered in physical worship:

# Ahimsa (Non-violence): Not hurting anyone as there is nobody but the self-manifesting in different forms.
# Indriya Nigraha (Control of the Senses): Complete control of the body and mind.
# Daya (Compassion): A flower representing compassion.
# Kshama (Forgiveness): Forgiving and forgetting, especially when harmed.
# Jnana (Knowledge): True knowledge that dawns upon oneself. Jnana Pushpam: The flower of knowledge, symbolizing the understanding that nothing else exists except the Divine.

The same concept is there in every religion. For example, the Christian Mass where wine and bread symbolize the blood and flesh of Christ. In this act, the idea is to consume Christ, transforming oneself into Christ—a concept resonating with the essence of becoming divine found in various spiritual traditions. In essence, the modern Pooja represents Yajna, and the core idea is to dissolve the ego and become one with the divine through various symbolic rituals and mental practices.

The essence of the discussion is centered around the concept of Yajna as a transformative practice, a way of behavior, thinking, and expressing words. Yajna is a means to dissolve individuality and draw closer to the divine, as articulated in various spiritual traditions, including the teachings of Bhagavan Krishna. Krishna also says that whole life has to be transformed into a Yajna. "Yajnarthat karmano anyatra loko aham karma bandhanah" (gita 3:9) which means anything not done as Yajna, as an offering to the Divine will bind us. Binding means separation from God which grows longer and longer between me and God.

Yajna is a way of life where one's actions are dedicated as offerings to the divine, emphasizing selflessness and negation of the ego. What was being done in ancient Vedic rituals and what is being done in modern-day Pooja are both expressions of the same fundamental concept—transforming one's life into a continuous act of Yajna. Yajna means creation. For example, the poet, is bestowed with aesthetic sense and intelligence by the divine, engages in the act of creation by focusing, removing obstacles, and allowing the innate intelligence to manifest. This removal of obstacles is likened to the Yajna, signifying the clearing of impediments to let the divine intelligence express itself.

In essence, Yajna is presented as a way to bridge the perceived separation between the individual and the divine, a process of offering one's actions and thoughts to the greater cosmic order. The transformative power of Yajna lies in its ability to dissolve the ego and facilitate a sense of oneness with the divine.

'''Then what happens? Beautiful ideas start flowing from that person. And then for that purpose, he also has to create words. These are, remember, still at the creative level. He has the creative ideas. But he has to put it in a particular format so that people like us can enjoy them. For example, in Sanskrit, Kalidasa wants to create Raghuvamsha. Very interesting concept. For that, what did he do? He said, Oh Lord, I am not capable of doing it. That's why he prays, You, Parvati and Parameshwara, the parents of this entire creation, you are inseparable. Prakruti and Purusha are inseparable, like a word and its meaning or an object and its name. The name and the object by which, by this name, which we are calling by a particular name, name and that particular object, indicating that particular object are inseparable. Simple example. You say table. You don't mean a tree. You don't mean anything else. You mean exactly table. So the sound, the word table and the object table, they can never be separated. Whether you do it mentally or physically, they can never be separated. So Prakruti and Purusha cannot be separated. And they are what we call Adidampathis. They are the original parents. Now I want to write something creatively. And I can do it only by your grace. Therefore, Vagartha Pratipakthai. So that in my creative mind, the right word corresponding to the idea I want to express, the right expression of the idea must be a boon granted by you to me. So I am praying to whom? Parvati, Parameshwara, who are the Jagataha Pitarao. They are the parents of the entire world. So an idea and its expression. This is the process. Here we have to do it. These people have that idea. But they require for further creation, the equipment, the expression. And the expression has not been created. So what did these Devatas do? They first of all prayed to God. And you are manifesting through us. You are manifesting through us in the form of intelligence. Devas means knowledge. Knowledge means intelligence. Light means knowledge. But now you commanded us to create this entire so-called physical universe, mental universe, causal universe, etc. We require. For that, what do we do? We will imagine you, the Divine, as the material. Both what is called material cause and also intelligent cause, also instrumental cause. This is the concept of Ignat'''

The lecture delves into the creative process, using the example of a poet creating a poem. The poet is described as someone who receives beautiful ideas that flow from a higher source. However, to convey these ideas to others, the poet needs to articulate them through words. This process is likened to Yajna, where the removal of obstacles allows the innate intelligence to manifest and creative ideas to flow freely.

The analogy then shifts to Kalidasa, the Sanskrit poet who prayed to Parvati and Parameshwara (Shiva) for creative inspiration. The concept of inseparability, such as that between a word and its meaning, is introduced. The poet seeks the grace of the divine for the right words corresponding to the creative ideas. This prayer is seen as a recognition of the divine as the source of both ideas and their expression.

The lecture emphasizes the importance of the divine in the creative process, with the Devas (gods) representing knowledge and intelligence. The Devas, commanded to create the universe, pray to God for the material, intelligent, and instrumental causes required for this creative endeavor. This is aligned with the concept of Yajna, where the act of creation is seen as an offering to the divine.

In summary, the discourse highlights the interconnectedness of creative inspiration, divine grace, and the act of creation. The poet, like the Devas, acknowledges the divine as the source of creativity and seeks inspiration for the expression of profound ideas. The concept of Yajna is presented as a way to engage in a transformative creative process, offering one's actions to the divine.

. '''And then what is the important point? Because they were such highly evolved beings, full of Sattva Guna, whatever they thought manifested itself as what we call the physical mental universe. I am repeating it. What is their Ignat? Complete prayer to the Divine that you have given us that intelligence. Let us put that intelligence to work. We will take you as the Ignat Pashu, as the fire, as the offering. You are everything. And we will mentally go on meditating. We are doing the Ignat, mental Ignat. And then whatever we think becomes physically created thing present in the outside world. So for that purpose, this concept of Ignat. In Ignat, what do you need? First of all, a person who does the Ignat. Secondly, what we call fire is required. Then Ghee is required. Then some food, Naivedya is required to be offered. All these things have to be offered, put into the fire. Who is the fire? You are the fire. And as they are thinking externally, physically, those very things that they are imagining in their minds have become physically present there. In our case, it doesn't happen. Yes, it happens in our case also. I am going to give you one or two examples. Supposing a cook is there. And you know there are many great cooks are there. What does he do? He will sit and he will think. These are the combinations. If I mix this and this and this and this in this particular proportion, then a new dish will be created. If this dish is created, already it is created in the mind, creativity. All that he needs to do is take some physical things, combine them according to his idea and he will taste first. Then he will give 10-15 other people and when they all say marvellous, this is very very tasty, then it becomes a new creation. Rasagulla is a practical example. So in the 19th century, before that there was no Rasagulla. So there was one Bengali person, very creative person. He thought, why not I do like this? And then he experimented. He must have experimented many times. And then Rasagulla was created. Now Rasagulla has become very popular. Now people are adding to that Rasagulla many things. Rasagulla, Payasa, Payasa Rasagulla, so many other things they are doing it. But the original idea was there. Now here we have to take note of one particular point, very important. What is that point? When I am giving these examples, for example, a poet wants to put paper is available, pen is available, only the person's ideas were there. He will put it on the paper and pen. But when these Devas started this one, there was no equipment is there. But they have to create that equipment. As I gave earlier this example, there is what is called a very expert surgeon. He wants to perform very complicated surgery. But there were many, many actual examples. The surgeon knew what to do, how to do. But he doesn't have that particular instrument. He calls some engineers, can you make something like this? Because this person knows only how to operate, not how to make the instrument. But he knows exactly what function the instrument should be able to perform. The engineer doesn't have the idea, but he has the skills how to manufacture. So he will bring about an experiment, of course, will be done. And then the surgeon, he will use it. Sometimes there will be some problems. It goes on increasing. All the present equipment that we have today is all the result of so many people's experiments are there. These are all our creations. But already physically all the material is available. But there is no material available before the creation of this universe. So what did these people do? They imagined the supreme reality is the fire. The supreme reality is what is called the summer season. And then the spring season and the Sharath Kala or the atom season. They imagined in their mind. But these are words that are deeply pregnant with symbolism.'''

And then what is the important point? Because they were such highly evolved beings, full of Sattva Guna, whatever they thought manifested itself as what we call the physical mental universe. I am repeating it. What is their Ignat? Complete prayer to the Divine that you have given us that intelligence. Let us put that intelligence to work. We will take you as the Ignat Pashu, as the fire, as the offering. You are everything. And we will mentally go on meditating. We are doing the Ignat, mental Ignat. And then whatever we think becomes physically created thing present in the outside world.

So for that purpose, this concept of Ignat. In Ignat, what do you need? First of all, a person who does the Ignat. Secondly, what we call fire is required. Then Ghee is required. Then some food, Naivedya is required to be offered. All these things have to be offered, put into the fire. Who is the fire? You are the fire. And as they are thinking externally, physically, those very things that they are imagining in their minds have become physically present there.

In our case, it doesn't happen. Yes, it happens in our case also. I am going to give you one or two examples. Supposing a cook is there. And you know there are many great cooks are there. What does he do? He will sit and he will think. These are the combinations. If I mix this and this and this and this in this particular proportion, then a new dish will be created. If this dish is created, already it is created in the mind, creativity. All that he needs to do is take some physical things, combine them according to his idea and he will taste first. Then he will give 10-15 other people and when they all say marvellous, this is very very tasty, then it becomes a new creation. Rasagulla is a practical example. So in the 19th century, before that there was no Rasagulla. So there was one Bengali person, very creative person. He thought, why not I do like this? And then he experimented. He must have experimented many times. And then Rasagulla was created. Now Rasagulla has become very popular. Now people are adding to that Rasagulla many things. Rasagulla, Payasa, Payasa Rasagulla, so many other things they are doing it. But the original idea was there.

Now here we have to take note of one particular point, very important. What is that point? When I am giving these examples, for example, a poet wants to put paper is available, pen is available, only the person's ideas were there. He will put it on the paper and pen. But when these Devas started this one, there was no equipment is there. But they have to create that equipment. As I gave earlier this example, there is what is called a very expert surgeon. He wants to perform very complicated surgery. But there were many, many actual examples. The surgeon knew what to do, how to do. But he doesn't have that particular instrument. He calls some engineers, can you make something like this? Because this person knows only how to operate, not how to make the instrument. But he knows exactly what function the instrument should be able to perform. The engineer doesn't have the idea, but he has the skills how to manufacture. So he will bring about an experiment, of course, will be done. And then the surgeon, he will use it. Sometimes there will be some problems. It goes on increasing. All the present equipment that we have today is all the result of so many people's experiments are there. These are all our creations. But already physically all the material is available. But there is no material available before the creation of this universe.

So what did these people do? They imagined the supreme reality is the fire. The supreme reality is what is called the summer season. And then the spring season and the Sharath Kala or the autumn season. They imagined in their mind. But these are words that are deeply pregnant with symbolism.

'''What does that mean? That means there was no fire also, remember. So they thought we require a fire. They imagined the summer season. Then they imagined the spring season. Then they imagined the atom season. And these seasons were created. So summer season was not there. It was created. Spring season was not there. That was created. And atom season was not there. It was created. Their thoughts became physical, concrete seasons of which we are all experiencing ever this day. What does these three seasons really mean? These three seasons mean, that is what he is telling, the Vasant Kaala is what you call beautiful, very plenty of food is available. But to cook the food and make it digestible and palatable, one has required the fire. In summer season, plenty of firewood is available. And in Sharath Kaala, this food, plenty of this harvesting has been done. So, the spring season, what happens? The cows, the animals, they give birth and when they give birth, they give plenty of milk. And from the milk, you can have butter. From the butter, you can have ghee. The spring season represents ghee. Summer season represents the firewood. And the autumn season represents the cakes, etc. that have been to be offered. What is the ghee meant for making the fire burn brightly? And firewood, without firewood, where to put this ghee so that it can light up the firewood? Firewood is necessary. But what is the speciality? Unlike us, we become creative with the already created things. But these beings, devas, they themselves, by their very thought, pure thought, prayerful thought, they became what Sri Ramakrishna calls Kalpavriksha, wish-fulfilling tree. But that wish is not a harmful wish. They want to do good to the world. So, this is the concept of yajna. And the same concept of yajna, we have to extend. You want to reach God, then you have to do yajna. You want to have prosperity, you have to do yajna. You want to have a beautiful householder's life, you have to do yajna. Every stage of life is conceived of as yajna. Instead of calling it yajna, you know what is it called? Ashrama. Ashrama means what? You live this type of life, yajnik life, that is called ashrama. Don't live that kind of life, it becomes shrama. Yajna, ashrama, shrama. Choice is yours. With this background, I hope you understood. Being devatas, they wanted to produce materials with which they can really worship the divine, praise the divine, etc. For that purpose, there was no physical equipment. So, mentally they imagined, and being gods, what they imagined has become physically present. And why I have taken such a long time to give this introduction, even today, that process is going on. So, somebody creates a new dish. That was never there. Mentally, he will become a creative person and then he will create. A surgeon's example I have given. A surgeon, before that person, there was not that particular instrument. But he conceives this instrument should be like that. Imagine, in the 16th century, industrial civilization had started. Somebody conceived, can we not use the power of kerosene, the power of petrol, to create some machines, so that the machines can do human labor. Somebody has to do it. Their creativity is slowly the evolution of the creativity. Now, artificial intelligence we call it. That is also nothing but pure creativity. But the motivation for the creativity should be good. Motivation can be of two types, selfish and unselfish. If it is unselfish, we will become, we will reach God. If it is selfish, we will be becoming more and more involved into this samsara. So, in this background, let us enter into it. So, what did these devas do? They decided, they wanted to perform. And so they performed. Remember, there was no physical equipment. So, they sat down, closed their eyes and imagined mentally, we are lighting up a fire and then we are offering what is called ghee, etc. We are also offering Naivedya, various items of food to the Divine Lord. So, they imagined the fire to be Brahman. They imagined how to produce ghee and food material and what is called stoking the fire and keeping it burning bright. And that came in the form of three desires. The production of what is called spring season, summer season and autumn season. How beautiful!''' .

But don't think only three seasons are there. Don't go. Don't think that other seasons are not there. Three seasons are specially mentioned. These three seasons represent various desires in their minds. We'll come to that a little later. But let me tell you a little bit more about what does it mean in your life.

In modern life, when you want to make your life creative, you may want to take something and make it into something new. Take the example of a cook creating a new dish. A Bengali person creates Rasagulla. He takes milk, separates the channa, processes it, and gets Rasagulla. However, the cook is not creating from basic raw materials; the milk was already there. But the Devas created the entire universe from non-existing raw materials. This creative process, starting from pure thought, is ongoing in our lives. In the 16th century, industrial civilization started, and someone conceived using kerosene and petrol to create machines for human labor—artificial intelligence, another form of creativity, evolved over time.

Now, let's go back to the Devas. They wanted to perform Yajna, but there were no physical tools. So, they sat down, closed their eyes, and imagined lighting a fire, offering ghee and Naivedya to the Divine. They imagined the fire to be Brahman, with desires for the production of spring, summer, and autumn seasons.

These seasons have symbolic meanings. The spring season, Vasant Kaala, is beautiful with plenty of food, representing positive experiences in life. However, to cook and make the food palatable, you need fire. In the summer season, plenty of firewood is available. And in Sharath Kaala (autumn), harvesting has been done, representing the offerings.

The spring season involves animals giving birth, providing plenty of milk, leading to butter and ghee. So, spring represents ghee, summer represents firewood, and autumn represents the cakes to be offered. The unique aspect is that the Devas didn't use pre-existing materials but created from their pure, prayerful thoughts. They became like Kalpavriksha, wish-fulfilling trees, with a desire to do good to the world.

This concept of Yajna can be extended to various aspects of life, such as reaching God, seeking prosperity, or leading a beautiful householder's life. Instead of calling it Yajna, it's called Ashrama. Living a Yajnik life is an Ashrama, and living differently becomes Shrama. Yajna, Ashrama, Shrama—a choice in life.

So, the Devas, lacking physical equipment, mentally imagined the Yajna process, representing the ongoing creative process in our lives. They became wish-fulfilling creators, desiring good for the world. This process continues, whether it's creating a new dish, inventing technology, or engaging in any positive endeavor.

'''You can say, according to the Hindu calendar, there are six seasons. All of them are produced by whom? By the Devas. Here only three are kept. So, Yat Purushena Havisha. So, Yagna has to be performed by these Gods or Deities. And who is the fire? Finally, unto whom? Everything has to be tested. Imagine, here is Shiva, here is Vishnu. But they imagined Supreme Brahman as a fire. Then what did they do? They performed Yagna. And how did they perform Yagna? So, they imagined, completely absorbed, Vasantah Asya Asid Ajyam. Ajyam means the ghee. So, what is the ghee? First of all, ghee was not there. But the equipment for ghee has to be created. And that season for producing ghee is called spring season. Why spring season? Grass grows, all the trees will grow. And the cows and other animals, they eat plenty of food. And they give plenty of milk. And from the milk, we can make them curds. And from curds, we can make it butter. From butter, we can make it ghee. This is called Ajyam, Vasantah. Grishma Idmah. Grishma Kaala means summer season. What did they do? Firewood. That means what? In this intense heat, firewood will be very easily available. So, they require firewood to keep on the fire for a long time. So, we want firewood. For that purpose, they created it. As soon as they thought of it, it was created externally. Then, Habihi. Habihi means offering, food offering. And that will come only as a result of harvest in the autumnal season. So, at that time, because sowing everything is done in the rainy season, then the harvest will come in the autumnal season. So, as they went on thinking like this. So, the seasons were produced. And seasons have their own effects. Then the whole world, that means all of us, will go on only according to the seasonal growth. What a marvelous concept! So, what is the essence? First of all, the whole thing is a mental process. Secondly, they didn't have the equipments. But by imagining, those equipments have become concretely evident. So, what is a Yagna? And God is the fire. That means the whole life is meant for what? Only to worship God. So, for the Yagna, performed by these Devas, with God as the object of a fire, the spring became the Ghee, the summer season became the cooking firewood, and the atom became the offerings that has to be put into the fire. And that same process is going on from morning till evening. Every act of human being is a Yagna. So, how does it mean? I'll just give one more example before we go to the next part of the Mantra. Here are two people and they have a desire to produce, to create offspring, human beings. What do they do? According to the scriptural injunction, they get married. And then they join together according to the scriptural injunctions. So, what was it? Their Sankalpa is we want offspring, we want to continue this lineage, we want to pass on these things. And then whole life, looking after each other, that is the Yagna. So, they become what is called Upper Aruni and the Lower Aruni. So, Purusha is the upper firewood for producing fire. And this concept of a child is compared, especially in the Brihadaranyaka Upanishad, as a great sacrificial act. So, everything. Here is a teacher and he is the upper stick and the student is the lower stick. And what happens? The fire is put. What is the fire? The teacher's knowledge will be poured into the student and the student also will get what the teacher had acquired as the teacher had acquired from his previous persons. So, what am I talking about? At every act, you are breathing, you are eating, you are moving your hands, you are moving your legs, it can be conceived as a Yagna'''.

According to the Hindu calendar, there are six seasons, but the mantra mentions three specifically. The Devas, or gods, are the creators of these seasons, representing the desires in their minds. The mantra emphasizes that Yajna has to be performed by these deities, and the fire in the Yajna is envisioned as Supreme Brahman.

The creative process begins with the imagining of the seasons. In the spring season, called Vasant, the Devas imagined the production of ghee (Ajya). Here, the grass grows, trees flourish, and animals provide plenty of milk, leading to the creation of ghee. In the summer season, Grishma, the Devas imagined the availability of firewood. The intense heat makes firewood easily accessible. In the autumn season, Sharat, the Devas thought of offerings (Habihi), which would result from the harvest.

The key points here are the mental nature of the process, the absence of physical equipment initially, and the manifestation of concrete results through imagination. The seasons and their effects shape the world, symbolizing the ongoing creative process in life. The essence is that life is a mental process, and Yajna is a way to worship God, where God is the fire.

The mantra also suggests that every human act is a Yajna. For example, the desire for offspring leads to marriage, and the subsequent care for each other is a Yajna. The analogy of Upper Aruni and Lower Aruni illustrates the sacrificial act of producing a child. Similarly, the teacher-student relationship is compared to a Yajna, where knowledge is transmitted as an offering.

In summary, the mantra emphasizes the mental and transformative nature of Yajna, where the Devas perform a creative act by imagining and manifesting the seasons, symbolizing the ongoing creative process in life.

'''That is why Shiva Stotram is there. And then he says, if I sleep, that is Samadhi. If I move my hands, that is Arati. If I move my legs, that is called Pradakshina. And, It is your worship. Unconsciously, we are only worshipping God. Unconsciously, God is only worshipping himself. Nothing else really counts. So, this Purusha Sukta wants to convey to us that he is the creator. He is the creator created and he is the equipment with which the creature tries to worship or tries to attain union with the creator through the medium of Yagna. That is called Atma Yagna. Whatever activities we are doing, that is really a Yagna, but we are not conscious of it. That is what Krishna Bhagavan wants to tell us. Whatever the body is doing, mind is doing, if we can imagine it as a sacrificial offering to the Lord, then soon we will evolve and we ourselves will become God. How? Because whatever firewood, covered with ghee, is offered into the fire, what does it become? Fire only. So, we also, through sacrificial, we are the offering. And when we fall into the fire called God, if we really lead that kind of Yagna, then we will also become one with the fire, with the God. This is the concept of Yagna. Yagna is the act of sacrificing our separation, giving up our separation, so that we can become one with our true nature. This is the concept of Yagna. If I have been able to convey this picture, then we understand it is nothing but whole life is a Yagna, and we have to do Yagna. If we do not do it, then we will be doing it later on. I just want to add one precaution here, because Yagna is going on. Whole life is a Yagna. Whether we are conscious of it or not is a Yagna. But who is the Yagnakarta? Who is the person for whom we are doing Yagna? If it is God, we will become God. If it is for our selfish purpose, then we will be caught as an individual. We will be there as an individual, going up and down, enjoying happiness and misery, and more and more Samsara will be there, until we learn our lesson, and then we will learn how to perform Divine Yagna, and then move forward. And this idea has been presented also in Prashna Upanishad, if you remember it. So, Where from all these beings have come? Then he said, So Prajapati means here, Brahma Deva has become desirous of creation. What did he do? He performed Tapas. Then he has done this Tapaha. Tapaha means what? Deep intense thinking. What does it mean? What does this mean? It means he remembers whatever he has done in the past. I will come to that point. Then what happens? As a result of this austerity, So, any creation requires the created and the creator. Both are required. So, Here it is said, Rayi is Prakruti, and Prana or Surya or Prajapati is the male figure, Purusha. So, I created this Prakruti and Purusha. Now both of them will be combining and go on multiplying themselves and they will do my job, Iti. Then he created Kala, Samvatsara. Then he created Vritus, all the seasons. Beautiful.'''

The discourse emphasizes that everything we do, consciously or unconsciously, is a form of worship or Yajna. The Purusha Sukta conveys the idea that the ultimate reality is both the creator and the created, and all our activities are like offerings in a Yajna. The concept of Atma Yajna is introduced, signifying that every action, if seen as an offering to the divine, can lead to spiritual evolution.

The analogy is drawn with the process of a sacrificial offering, where the individual, like firewood covered in ghee, merges with the divine fire (God). The act of Yajna is portrayed as sacrificing our sense of separation to attain unity with our true nature. If performed with the awareness that we are offering to God, the individual may ultimately become one with the divine.

However, a cautionary note is added that the intention behind the Yajna matters. If the Yajna is performed with a selfless motive, aspiring to reach God, the individual may evolve spiritually. On the other hand, if the Yajna is driven by selfish desires, the individual remains caught in the cycle of individual existence, experiencing joy and sorrow until the lesson is learned.

The idea of Yajna as the act of sacrificing separation for unity is reinforced, suggesting that life itself is a continuous Yajna. The Prashna Upanishad is referenced, where Prajapati (Brahma) desires creation and undergoes intense thinking (Tapas) to initiate the process of creation. The creative forces, represented as Prakruti (Rayi) and Purusha (Surya or Prana), join together, multiplying and carrying out the divine plan. The creation includes the concept of time (Samvatsara) and the seasons (Vritus).

In summary, the discourse underscores the transformative power of conscious living as a Yajna, with the caution that the motive behind our actions determines the outcome of our spiritual journey. The connection between the individual and the divine is portrayed as a continuous sacrificial offering, leading to unity with the divine.

'''Those who have heard the Prashna Upanishad talks, they are in a better position to understand. Only intelligence required is how to connect those ideas with this Purusha Surya. This is the only thing that we can really do it. So, every creative act is a Manasika Yajna. These Gods, the deciding deities of the Indriyas and Pranas were given charge of the next round of creation. Now, another point before we close. But how did they come to know? This is how we have to do it. For that the answer given, resounding answer given is, we may think this is the first creation, but the deities were given the knowledge this creation has been done earlier, how many times? Infinite number of times. Because creation is eternal. How do we know? Because here is a Rig Vedic Mantra. What does it mean? This Brahma Deva, he wanted to create. He did Tapasya. For Tapasya, he raked his brain by deep thinking. What happened? I have done it. Last Kalpa. I don't need to do anything. I have kept all the equipment in the garage. All that I need to do is bring it out. How did I do it? Remember, this is what I have done. I did the Yagna. All things were created. These were the mantras I have created. These seasons were created. The earth was created. And the Antareksha was created. The upper world was created. The Vancha, Prithvincha, Antarekshancha, Atha, Pohu, Pohaha, Swaha created. In exactly the same way, the Devas who have to perform the next creation, the second part of the creation, they start with the performance of Yagna. How did they do? How did they know they have to do Yagna? Because they remembered, this is the commission. We were commissioned to create. And we did exactly the same thing in the previous Kalpa. And therefore, they have remembered it. And they do it very nicely. This is what we also do. A mother, she learns from her mother. First, there is a first time. After that, she remembers. So, four days back, I prepared potato curry. And then what does she do? Exactly the same thing she does. See, year after year. So first, there is a first time. There is really no first time. Everything has been repeated billions and billions of times in the past. Every so-called creative person, has been doing the same thing. It is like playing a drama again and again. Or as Swamiji says, Ferris wheel going round and round again. So, only the passengers change. The seats remain exactly the same. So, these beautiful ideas, we will continue in our next class.'''

The discussion highlights that every creative act is a form of mental Yajna, and the deities responsible for the senses and vital forces were entrusted with the task of the next round of creation. It's emphasized that this may seem like the first creation, but the deities were given the knowledge that creation has occurred infinitely many times before, as creation is eternal.

Reference is made to a Rig Vedic Mantra, indicating that Brahma Deva, having created before, decided to embark on creation again. Through deep thinking and Tapasya, he recollected the previous creation and realized that all the necessary equipment was already prepared. This concept is likened to a person who, having prepared a dish before, remembers the process and effortlessly repeats it.

The deities performing the subsequent creation also follow this pattern. They engage in Yajna because they remember that it is part of their commission, and they recall having done the same in the previous Kalpa. The idea is likened to how individuals learn from their experiences, remembering and repeating actions, as seen in the example of a mother who, after preparing a dish once, remembers the process and repeats it.

The discussion concludes by suggesting that there is no real "first time" in creation; everything has been repeated countless times. The analogy of a Ferris wheel is used, where the wheel keeps turning, and only the passengers change. The repetition of creative acts is portrayed as a timeless and cyclical process. The promise is made to continue exploring these ideas in the next class.

[[Category:Purusha Suktam]]

Purusha Suktam Lecture 07 on 06-July-2023

2023-11-17T17:29:17Z

2023niru: /* Full Transcript */

== Full Transcript ==
We have been studying the Purusha Suktam. In our last class the fourth and fifth mantras we have dealt with. What does it mean?

'''''TRIPAD URDHAM UDAIT PURUSHAHA'''''

'''''PADO ASYAIHA ABHAVAT PUNAHA'''''

'''''TATO VISHWAN VYKRAAMAT'''''

'''''SAASHANA ANASANE ABHI (4)'''''

'''त्रिपादूर्ध्व उदैत्पुरुषः पादोऽस्येहाभवत्पुनः ।'''

'''ततो विष्वङ् व्यक्रामत्साशनानशनेऽअभि ।।4।।'''

Three fourths of the God is situated on top. The other quarter alone has evolved into this world. Then He penetrated into all the inert substances of living beings and spread them. That was the fourth part of the Purusha Sukta. The fifth part of the Purusha Sukta is

'''''TASMAD VIRADDA JAYATA'''''

'''''VIRAJO ADHI PURUSSAH'''''

'''''SA JATO ATYARICYATA'''''

'''''PASSCAD BHUMIM ATHO PURAH (5)'''''

'''ततो विराडजायत विराजोऽअधि पूरुषः ।'''

'''स जातोऽअत्यरिच्यत पश्चाद्भूमिमथो पुरः ।।5।।'''

''Tato Virat Ajayata'' from that same Supreme Being, first He manifested Himself as Virat, as Ishwara, as Hiranyagarbha and as Virat. VIRAJO ADHI PURUSHAHA That same Being emerged and He spread everywhere and He alone is manifesting SAJYATAH ATYARICCHATAH. Having created Ishwara, Hiranyagarbha and Virat, what did He do? PASCHAT, after that BHOOMIN ATHAH PURAHAH, created Bhoomi. Bhoomi means Jagat and then what did He do? He had to create individual creatures, the bodies and minds of every living creature, Prani is called PURAHAH. PURI SHETE IITI PURI, you have to understand PURUSHAHAH. Puri means what? A body, a city actually. They are in the city. We get this idea also in the Bhagavad Gita. NAVA DHVARE PURE DEHI NAIVA KURVAN NA KARAYAT So this human body has got nine gates, NAVA DHVARA. The eyes, the ears, the nostrils and the mouth and the navel and the two, what we call waste product dischargers, etc. Nine, NAVA DHVARE PURE DEHI, so He created an innumerable, uncountable number of bodies, right from the amoeba to the highest evolved being called Brahma. Brahmaloka, not Brahman, do not mistake it. Then, earlier I mentioned it, this was what actually the Lord had created some of the Devatas like Ishwara, Hiranyagarbha and Virat and commissioned them as if, because these three are none other than that Virat Purusha or Brahman only, but as it were, He commanded " Now I created you, you go and create yourself".

There was a very funny story; Holy Mother tells it beautifully. So, Brahma was commanded by Vishnu, Narayana. Remember, Brahma is always depicted as coming out of the navel of Vishnu, Navikamala. Vishnu said, 'Now I am very clever. I have created a servant, and I will give all the housework to him while I rest on a spring cot, Ananta shayana.' He commanded, and then Brahma obediently started. Holy Mother shares this story. Brahma created, first of all, four Manasa Putras - a beautiful concept. Everything in the whole creation starts in the mind, then appears outside. Really speaking, everything is JNANARUPAM, only in the form of knowledge. The whole world outside, inside is only the knowledge concept; this is inside, that is outside. How do you know in a dream? You think there is an outside, there is an inside. When you wake up, you realize it was all your thought. These four Manasa Putras, Sanaka, Sanandana, etc., being the nearest creatures of Sattva Guna, pure Sattva, recognized, 'Hey brothers, our father wants us to enter into the Samsara Sagara, nothing doing. Let us run away, become Sanyasins.' They disappeared, and the father became very disappointed. He thought Vishnu created him to escape work, and he created four Manasa Putras to escape and then take rest, retired life. But these fellows have run away from me. What is the way out now? Otherwise, I will have to do the entire housework. Then what did he do? He cleverly created two separate beings, man and woman, Purusha and Sthiri. The Purusha forgot the father, and the whole world fell madly in love with the woman. The woman also was madly in love, and merrily Samsara went on from that time onwards. Nobody has ever opened their mouth, saying, 'I want to become a monk.' Even in South India, if someone says, 'I want to become a monk,' it is part of the marriage ritual that 'I want a wife; otherwise, I am sure to renounce.'

Anyway, so what are we talking about? The Lord created; that was called Prathama Srishti, primary creation, and He commissioned these Devatas. 'Now you start.' These Devatas are called Adhishtatru Devatas. For example, all the Pancha Bhutas are the Adhishtatru Devatas. They came together and said, 'This is your work, this is my work,' and they represented their own parts. For example, Akasha as the ear, Vayu as the skin, Agni as the eye, etc. By the way, Agni and Surya are synonymous, so Aditya is there. Then the commandment came that you will have to propagate this Samsara Sagara. How to propagate this Samsara Sagara? Because they were there, but the equipment was not there. This is where the concept of Yagna comes in. The concept of Yagna is, 'I myself am Divine, I myself am the Karta, I myself am the Kriya, I myself am everything.' How do we understand it? Very easy. Just go to the dream state. What do you do every day? You yourself create as yourself, as your neighbors, as your friends, as your enemies, as the living, as the non-living. And if we can create such a marvelous dream universe, is it so difficult for Brahma?"

There was a fascinating conversation between Swami Vivekananda and his householder disciple, Sarachandra Chakravarti. One day, the topic of creation came up, and although the exact details of what transpired are unknown, Sarachandra Chakravarti had recorded these discussions, presenting them as talks, conversations, or dialogues of Swami Vivekananda. In these discussions, Swamiji explained the concept of being Brahma.

Brahma, he described, embodies Sattva Guna Sampanna and is also referred to as Sathya Sankalpa and Sathya Kama. Whatever Brahma desires to create, the moment he thinks of it, it materializes exactly as he imagined. To illustrate further, Swamiji elaborated on the ongoing process happening even today in every act. When Brahma decides, for instance, to create a cow, the mere thought brings the cow into existence—this process parallels the nature of dreams and the power of imagination.

In the dream state, thoughts manifest immediately, akin to the story of Sri Ramakrishna. Whether positive or negative, your thoughts materialize in the dream world. Hence, Swamiji advised being aware of these dynamics before entering the dream state and focusing on positive thoughts. Dreaming, he suggested, is like navigating a Kalpavriksha, where your thoughts shape your experiences.

Swami Vivekananda shared personal instances, recounting dreams where he envisioned himself as a radiant beam of light, growing to envelop the entire universe. Another dream portrayed him as a monk, wholly dependent on God, illustrating an ideal Sannyasin. These dreams, he believed, were glimpses into his future, echoing his childhood aspirations. Swamiji emphasized that our thoughts shape our destinies. If we consistently think of becoming a miserable householder, that is likely our reality. Conversely, envisioning oneself as a great saint sets the path towards that noble aspiration."

The profound statement "whatever one thinks, one becomes". This idea sets the stage for a discussion about the creative process, linking it to the concept of the Devas (shining beings or gods) in Hindu mythology. These Devas are described as entities without physical equipment, and they need to create such equipment to carry out their creative endeavors.

An analogy is drawn with scientists who, despite having brilliant ideas, require physical implements for experimentation. Similarly, the Devas need to fashion physical equipment based on their creative ideas. The distinction between the creative aspect (belonging to the scientist or Deva) and the mechanical execution (done by engineers or implementers) is highlighted.

This concept is beautiful depicted in the sixth verse of the Purusha Suktam, a hymn that describes the cosmic person or Purusha. The verse reads:

'''''YAT PURUSSENNA HAVISSA'''''

'''''DEVA YAJNAYM ATANVATA'''''

'''''VASANTO ASTA ASIDA AJYAM'''''

'''''GRISHMA IDAMAH SARAD HAVIH ||6||'''''

'''यत्पुरु॑षेण ह॒विषा᳚ । दे॒वा य॒ज्ञमत॑न्वत ।'''

'''व॒स॒न्तो अ॑स्यासी॒दाज्यम्᳚ । ग्री॒ष्म इ॒ध्मश्श॒रद्ध॒विः । ।।6।।'''

The verse describes the Devas performing a Yajna (sacrifice or ritual) with God as the object of fire. Here, Purusha refers to the supreme reality. The Devas imagine God in the form of a Yajna, emphasizing that Yajna is a creative act. The term "Purusha Suktam" signifies that Purusha is the subject of the hymn, representing the supreme reality. If we were to translate the ancient term "Yajna" into modern language, it would be akin to "Pooja" or worship. Worship involves contemplating, thinking, and trying to conceive God through a limited intellect. There are two essential factors related to worship: (1) Only God can worship God, as only God knows everything about Himself, and (2) Individuals can aspire to become instruments of God, expressing a concept known as Saranagati (Surrender).

'''Very briefly, I want to tell you, every Pooja has got four parts. What is the first part? You set aside a beautiful place, whatever is convenient, clean it up, then put either some idols or pictures or some symbols like Omkara, cross or crescent moon, etc. Every religion, by the way, has got these what you call symbols. And then what do you do? You collect flowers. And how do you collect flowers? You take bath, put on fresh cloths, go out, collect the best flowers, some fruits, some eatables or even food, and then prepare them in the cleanest way. Bring them, decorate the image or symbol and garland them. And then certain equipment like Pooja vessels, that they should be cleaned. Everything should be associated with God, must be clean and pure. The very first act is sipping water thrice called Aachamana, symbolizing that I am becoming pure. Gross body is becoming pure. Subtle body is becoming pure. Causal body is becoming pure. Then various mantras are there. So the water has to be sprinkled on each item. This is purification of flowers. This is purification of food. This is purification of the seat on which I am sitting. This is purification of the entire atmosphere. This is the purification of the four quarters, four dishas. And then there is an Agni Mantra. If any malvalent elements want to hurt or harm, then I am creating a wall of fire with the mantra Ram. Sri Ramakrishna actually used it to see a wall of fire. In essence, everything which I am going to use, that must be made pure. Myself should be pure on the seat on which I am sitting, the room or the place where we are sitting, there is something called Bhumi Shuddhi, purifying the very earth upon which I am sitting. So everything must be made pure. This is the first part. This is called Shuddhi.'''

'''The second part is a very important part. What is it? This taking up some mantras. Then this hand is yours. This heart is yours. This head is yours. These hands and legs and eyes and ears, the entire body is yours. That is the most important part called Nyasa. Nyasa means transferring ownership of this body and mind to the Divine Lord. That means what remains is nothing but God. What about my body? I have offered it to God. And once this body belongs to God, my body becomes God's body. And then God alone can worship. This is the concept. Then the third part of it is called Manasa Puja. That is the most important part of any Puja, mental worship. You meditate upon the Being, how you want to imagine Him. And then various items have to be offered. And in that food is to be offered. And the God has to be fanned. And like that human imagination, whatever, as if God is a very important human relation, our father, our mother and most beloved has come to our house after a long time, welcome him and gave him water and then bathed him, gave him new cloths and then gave him many things to eat. But also you give him a garland, flowers, etc.'''

Let me briefly explain the four parts of every Pooja (worship) and their significance:

# Shuddhi (Purification):
#* Set aside a clean and beautiful place for worship.
#* Use idols, pictures, or symbols like Omkara, cross, or crescent moon.
#* Collect fresh flowers, fruits, and clean eatables.
#* Purify everything associated with the worship, including Pooja vessels.
#* Perform Aachamana (sipping water thrice) symbolizing purity of the gross, subtle, and causal bodies.
#* Use mantras to purify items, the seat, the atmosphere, and the four quarters.
#* Use an Agni Mantra to create a protective wall of fire.
# Nyasa (Transferring Ownership):
#* Transfer ownership of body parts (hands, heart, head, etc.) to the Divine Lord.
#* Surrender the body and mind to God, considering them now owned by the Divine.
#* Recognize that what remains is nothing but God, and only God can perform the worship.
# Manasa Puja (Mental Worship):
#* Meditate upon the Divine Being in the desired form and coming to your house as a beloved father or mother or a most beloved person.
#* Offer God various mental items, including food.
#* Imagine performing traditional acts of hospitality, like welcoming, offering water, bathing, providing new clothes, and offering flowers to God.

The mental worship (Manasa Puja) is the most crucial part of any Pooja. It involves sincere meditation on the Divine, offering various mental items, and expressing devotion through imaginative acts of care and hospitality, mirroring how one would welcome a beloved guest or family member.

4. Through Manasa Pooja one has to develop spiritual qualities. These qualities are likened to flowers offered in physical worship:

# Ahimsa (Non-violence): Not hurting anyone as there is nobody but the self-manifesting in different forms.
# Indriya Nigraha (Control of the Senses): Complete control of the body and mind.
# Daya (Compassion): A flower representing compassion.
# Kshama (Forgiveness): Forgiving and forgetting, especially when harmed.
# Jnana (Knowledge): True knowledge that dawns upon oneself. Jnana Pushpam: The flower of knowledge, symbolizing the understanding that nothing else exists except the Divine.

The same concept is there in every religion. For example, the Christian Mass where wine and bread symbolize the blood and flesh of Christ. In this act, the idea is to consume Christ, transforming oneself into Christ—a concept resonating with the essence of becoming divine found in various spiritual traditions. In essence, the modern Pooja represents Yajna, and the core idea is to dissolve the ego and become one with the divine through various symbolic rituals and mental practices.

The essence of the discussion is centered around the concept of Yajna as a transformative practice, a way of behavior, thinking, and expressing words. Yajna is a means to dissolve individuality and draw closer to the divine, as articulated in various spiritual traditions, including the teachings of Bhagavan Krishna. Krishna laso says that whole life has to be transformed into a Yajna. "Yajnarthat karmano anyatra loko aham karma bandhanah" (gita 3:9) which means anything not done as Yajna, as an offering to the Divine will bind us. Binding means separation from God which grows longer and longer between me and God.

Yajna is a way of life where one's actions are dedicated as offerings to the divine, emphasizing selflessness and negation of the ego. What was being done in ancient Vedic rituals and what is being done in modern-day Pooja are both expressions of the same fundamental concept—transforming one's life into a continuous act of Yajna. Yajna means creation. For example, the poet, is bestowed with aesthetic sense and intelligence by the divine, engages in the act of creation by focusing, removing obstacles, and allowing the innate intelligence to manifest. This removal of obstacles is likened to the Yajna, signifying the clearing of impediments to let the divine intelligence express itself.

In essence, Yajna is presented as a way to bridge the perceived separation between the individual and the divine, a process of offering one's actions and thoughts to the greater cosmic order. The transformative power of Yajna lies in its ability to dissolve the ego and facilitate a sense of oneness with the divine.

'''Then what happens? Beautiful ideas start flowing from that person. And then for that purpose, he also has to create words. These are, remember, still at the creative level. He has the creative ideas. But he has to put it in a particular format so that people like us can enjoy them. For example, in Sanskrit, Kalidasa wants to create Raghuvamsha. Very interesting concept. For that, what did he do? He said, Oh Lord, I am not capable of doing it. That's why he prays, You, Parvati and Parameshwara, the parents of this entire creation, you are inseparable. Prakruti and Purusha are inseparable, like a word and its meaning or an object and its name. The name and the object by which, by this name, which we are calling by a particular name, name and that particular object, indicating that particular object are inseparable. Simple example. You say table. You don't mean a tree. You don't mean anything else. You mean exactly table. So the sound, the word table and the object table, they can never be separated. Whether you do it mentally or physically, they can never be separated. So Prakruti and Purusha cannot be separated. And they are what we call Adidampathis. They are the original parents. Now I want to write something creatively. And I can do it only by your grace. Therefore, Vagartha Pratipakthai. So that in my creative mind, the right word corresponding to the idea I want to express, the right expression of the idea must be a boon granted by you to me. So I am praying to whom? Parvati, Parameshwara, who are the Jagataha Pitarao. They are the parents of the entire world. So an idea and its expression. This is the process. Here we have to do it. These people have that idea. But they require for further creation, the equipment, the expression. And the expression has not been created. So what did these Devatas do? They first of all prayed to God. And you are manifesting through us. You are manifesting through us in the form of intelligence. Devas means knowledge. Knowledge means intelligence. Light means knowledge. But now you commanded us to create this entire so-called physical universe, mental universe, causal universe, etc. We require. For that, what do we do? We will imagine you, the Divine, as the material. Both what is called material cause and also intelligent cause, also instrumental cause. This is the concept of Ignat'''

The lecture delves into the creative process, using the example of a poet creating a poem. The poet is described as someone who receives beautiful ideas that flow from a higher source. However, to convey these ideas to others, the poet needs to articulate them through words. This process is likened to Yajna, where the removal of obstacles allows the innate intelligence to manifest and creative ideas to flow freely.

The analogy then shifts to Kalidasa, the Sanskrit poet who prayed to Parvati and Parameshwara (Shiva) for creative inspiration. The concept of inseparability, such as that between a word and its meaning, is introduced. The poet seeks the grace of the divine for the right words corresponding to the creative ideas. This prayer is seen as a recognition of the divine as the source of both ideas and their expression.

The lecture emphasizes the importance of the divine in the creative process, with the Devas (gods) representing knowledge and intelligence. The Devas, commanded to create the universe, pray to God for the material, intelligent, and instrumental causes required for this creative endeavor. This is aligned with the concept of Yajna, where the act of creation is seen as an offering to the divine.

In summary, the discourse highlights the interconnectedness of creative inspiration, divine grace, and the act of creation. The poet, like the Devas, acknowledges the divine as the source of creativity and seeks inspiration for the expression of profound ideas. The concept of Yajna is presented as a way to engage in a transformative creative process, offering one's actions to the divine.

. '''And then what is the important point? Because they were such highly evolved beings, full of Sattva Guna, whatever they thought manifested itself as what we call the physical mental universe. I am repeating it. What is their Ignat? Complete prayer to the Divine that you have given us that intelligence. Let us put that intelligence to work. We will take you as the Ignat Pashu, as the fire, as the offering. You are everything. And we will mentally go on meditating. We are doing the Ignat, mental Ignat. And then whatever we think becomes physically created thing present in the outside world. So for that purpose, this concept of Ignat. In Ignat, what do you need? First of all, a person who does the Ignat. Secondly, what we call fire is required. Then Ghee is required. Then some food, Naivedya is required to be offered. All these things have to be offered, put into the fire. Who is the fire? You are the fire. And as they are thinking externally, physically, those very things that they are imagining in their minds have become physically present there. In our case, it doesn't happen. Yes, it happens in our case also. I am going to give you one or two examples. Supposing a cook is there. And you know there are many great cooks are there. What does he do? He will sit and he will think. These are the combinations. If I mix this and this and this and this in this particular proportion, then a new dish will be created. If this dish is created, already it is created in the mind, creativity. All that he needs to do is take some physical things, combine them according to his idea and he will taste first. Then he will give 10-15 other people and when they all say marvellous, this is very very tasty, then it becomes a new creation. Rasagulla is a practical example. So in the 19th century, before that there was no Rasagulla. So there was one Bengali person, very creative person. He thought, why not I do like this? And then he experimented. He must have experimented many times. And then Rasagulla was created. Now Rasagulla has become very popular. Now people are adding to that Rasagulla many things. Rasagulla, Payasa, Payasa Rasagulla, so many other things they are doing it. But the original idea was there. Now here we have to take note of one particular point, very important. What is that point? When I am giving these examples, for example, a poet wants to put paper is available, pen is available, only the person's ideas were there. He will put it on the paper and pen. But when these Devas started this one, there was no equipment is there. But they have to create that equipment. As I gave earlier this example, there is what is called a very expert surgeon. He wants to perform very complicated surgery. But there were many, many actual examples. The surgeon knew what to do, how to do. But he doesn't have that particular instrument. He calls some engineers, can you make something like this? Because this person knows only how to operate, not how to make the instrument. But he knows exactly what function the instrument should be able to perform. The engineer doesn't have the idea, but he has the skills how to manufacture. So he will bring about an experiment, of course, will be done. And then the surgeon, he will use it. Sometimes there will be some problems. It goes on increasing. All the present equipment that we have today is all the result of so many people's experiments are there. These are all our creations. But already physically all the material is available. But there is no material available before the creation of this universe. So what did these people do? They imagined the supreme reality is the fire. The supreme reality is what is called the summer season. And then the spring season and the Sharath Kala or the atom season. They imagined in their mind. But these are words that are deeply pregnant with symbolism.'''

And then what is the important point? Because they were such highly evolved beings, full of Sattva Guna, whatever they thought manifested itself as what we call the physical mental universe. I am repeating it. What is their Ignat? Complete prayer to the Divine that you have given us that intelligence. Let us put that intelligence to work. We will take you as the Ignat Pashu, as the fire, as the offering. You are everything. And we will mentally go on meditating. We are doing the Ignat, mental Ignat. And then whatever we think becomes physically created thing present in the outside world.

So for that purpose, this concept of Ignat. In Ignat, what do you need? First of all, a person who does the Ignat. Secondly, what we call fire is required. Then Ghee is required. Then some food, Naivedya is required to be offered. All these things have to be offered, put into the fire. Who is the fire? You are the fire. And as they are thinking externally, physically, those very things that they are imagining in their minds have become physically present there.

In our case, it doesn't happen. Yes, it happens in our case also. I am going to give you one or two examples. Supposing a cook is there. And you know there are many great cooks are there. What does he do? He will sit and he will think. These are the combinations. If I mix this and this and this and this in this particular proportion, then a new dish will be created. If this dish is created, already it is created in the mind, creativity. All that he needs to do is take some physical things, combine them according to his idea and he will taste first. Then he will give 10-15 other people and when they all say marvellous, this is very very tasty, then it becomes a new creation. Rasagulla is a practical example. So in the 19th century, before that there was no Rasagulla. So there was one Bengali person, very creative person. He thought, why not I do like this? And then he experimented. He must have experimented many times. And then Rasagulla was created. Now Rasagulla has become very popular. Now people are adding to that Rasagulla many things. Rasagulla, Payasa, Payasa Rasagulla, so many other things they are doing it. But the original idea was there.

Now here we have to take note of one particular point, very important. What is that point? When I am giving these examples, for example, a poet wants to put paper is available, pen is available, only the person's ideas were there. He will put it on the paper and pen. But when these Devas started this one, there was no equipment is there. But they have to create that equipment. As I gave earlier this example, there is what is called a very expert surgeon. He wants to perform very complicated surgery. But there were many, many actual examples. The surgeon knew what to do, how to do. But he doesn't have that particular instrument. He calls some engineers, can you make something like this? Because this person knows only how to operate, not how to make the instrument. But he knows exactly what function the instrument should be able to perform. The engineer doesn't have the idea, but he has the skills how to manufacture. So he will bring about an experiment, of course, will be done. And then the surgeon, he will use it. Sometimes there will be some problems. It goes on increasing. All the present equipment that we have today is all the result of so many people's experiments are there. These are all our creations. But already physically all the material is available. But there is no material available before the creation of this universe.

So what did these people do? They imagined the supreme reality is the fire. The supreme reality is what is called the summer season. And then the spring season and the Sharath Kala or the autumn season. They imagined in their mind. But these are words that are deeply pregnant with symbolism.

'''What does that mean? That means there was no fire also, remember. So they thought we require a fire. They imagined the summer season. Then they imagined the spring season. Then they imagined the atom season. And these seasons were created. So summer season was not there. It was created. Spring season was not there. That was created. And atom season was not there. It was created. Their thoughts became physical, concrete seasons of which we are all experiencing ever this day. What does these three seasons really mean? These three seasons mean, that is what he is telling, the Vasant Kaala is what you call beautiful, very plenty of food is available. But to cook the food and make it digestible and palatable, one has required the fire. In summer season, plenty of firewood is available. And in Sharath Kaala, this food, plenty of this harvesting has been done. So, the spring season, what happens? The cows, the animals, they give birth and when they give birth, they give plenty of milk. And from the milk, you can have butter. From the butter, you can have ghee. The spring season represents ghee. Summer season represents the firewood. And the autumn season represents the cakes, etc. that have been to be offered. What is the ghee meant for making the fire burn brightly? And firewood, without firewood, where to put this ghee so that it can light up the firewood? Firewood is necessary. But what is the speciality? Unlike us, we become creative with the already created things. But these beings, devas, they themselves, by their very thought, pure thought, prayerful thought, they became what Sri Ramakrishna calls Kalpavriksha, wish-fulfilling tree. But that wish is not a harmful wish. They want to do good to the world. So, this is the concept of yajna. And the same concept of yajna, we have to extend. You want to reach God, then you have to do yajna. You want to have prosperity, you have to do yajna. You want to have a beautiful householder's life, you have to do yajna. Every stage of life is conceived of as yajna. Instead of calling it yajna, you know what is it called? Ashrama. Ashrama means what? You live this type of life, yajnik life, that is called ashrama. Don't live that kind of life, it becomes shrama. Yajna, ashrama, shrama. Choice is yours. With this background, I hope you understood. Being devatas, they wanted to produce materials with which they can really worship the divine, praise the divine, etc. For that purpose, there was no physical equipment. So, mentally they imagined, and being gods, what they imagined has become physically present. And why I have taken such a long time to give this introduction, even today, that process is going on. So, somebody creates a new dish. That was never there. Mentally, he will become a creative person and then he will create. A surgeon's example I have given. A surgeon, before that person, there was not that particular instrument. But he conceives this instrument should be like that. Imagine, in the 16th century, industrial civilization had started. Somebody conceived, can we not use the power of kerosene, the power of petrol, to create some machines, so that the machines can do human labor. Somebody has to do it. Their creativity is slowly the evolution of the creativity. Now, artificial intelligence we call it. That is also nothing but pure creativity. But the motivation for the creativity should be good. Motivation can be of two types, selfish and unselfish. If it is unselfish, we will become, we will reach God. If it is selfish, we will be becoming more and more involved into this samsara. So, in this background, let us enter into it. So, what did these devas do? They decided, they wanted to perform. And so they performed. Remember, there was no physical equipment. So, they sat down, closed their eyes and imagined mentally, we are lighting up a fire and then we are offering what is called ghee, etc. We are also offering Naivedya, various items of food to the Divine Lord. So, they imagined the fire to be Brahman. They imagined how to produce ghee and food material and what is called stoking the fire and keeping it burning bright. And that came in the form of three desires. The production of what is called spring season, summer season and autumn season. How beautiful!''' .

But don't think only three seasons are there. Don't go. Don't think that other seasons are not there. Three seasons are specially mentioned. These three seasons represent various desires in their minds. We'll come to that a little later. But let me tell you a little bit more about what does it mean in your life.

In modern life, when you want to make your life creative, you may want to take something and make it into something new. Take the example of a cook creating a new dish. A Bengali person creates Rasagulla. He takes milk, separates the channa, processes it, and gets Rasagulla. However, the cook is not creating from basic raw materials; the milk was already there. But the Devas created the entire universe from non-existing raw materials. This creative process, starting from pure thought, is ongoing in our lives. In the 16th century, industrial civilization started, and someone conceived using kerosene and petrol to create machines for human labor—artificial intelligence, another form of creativity, evolved over time.

Now, let's go back to the Devas. They wanted to perform Yajna, but there were no physical tools. So, they sat down, closed their eyes, and imagined lighting a fire, offering ghee and Naivedya to the Divine. They imagined the fire to be Brahman, with desires for the production of spring, summer, and autumn seasons.

These seasons have symbolic meanings. The spring season, Vasant Kaala, is beautiful with plenty of food, representing positive experiences in life. However, to cook and make the food palatable, you need fire. In the summer season, plenty of firewood is available. And in Sharath Kaala (autumn), harvesting has been done, representing the offerings.

The spring season involves animals giving birth, providing plenty of milk, leading to butter and ghee. So, spring represents ghee, summer represents firewood, and autumn represents the cakes to be offered. The unique aspect is that the Devas didn't use pre-existing materials but created from their pure, prayerful thoughts. They became like Kalpavriksha, wish-fulfilling trees, with a desire to do good to the world.

This concept of Yajna can be extended to various aspects of life, such as reaching God, seeking prosperity, or leading a beautiful householder's life. Instead of calling it Yajna, it's called Ashrama. Living a Yajnik life is an Ashrama, and living differently becomes Shrama. Yajna, Ashrama, Shrama—a choice in life.

So, the Devas, lacking physical equipment, mentally imagined the Yajna process, representing the ongoing creative process in our lives. They became wish-fulfilling creators, desiring good for the world. This process continues, whether it's creating a new dish, inventing technology, or engaging in any positive endeavor.

'''You can say, according to the Hindu calendar, there are six seasons. All of them are produced by whom? By the Devas. Here only three are kept. So, Yat Purushena Havisha. So, Yagna has to be performed by these Gods or Deities. And who is the fire? Finally, unto whom? Everything has to be tested. Imagine, here is Shiva, here is Vishnu. But they imagined Supreme Brahman as a fire. Then what did they do? They performed Yagna. And how did they perform Yagna? So, they imagined, completely absorbed, Vasantah Asya Asid Ajyam. Ajyam means the ghee. So, what is the ghee? First of all, ghee was not there. But the equipment for ghee has to be created. And that season for producing ghee is called spring season. Why spring season? Grass grows, all the trees will grow. And the cows and other animals, they eat plenty of food. And they give plenty of milk. And from the milk, we can make them curds. And from curds, we can make it butter. From butter, we can make it ghee. This is called Ajyam, Vasantah. Grishma Idmah. Grishma Kaala means summer season. What did they do? Firewood. That means what? In this intense heat, firewood will be very easily available. So, they require firewood to keep on the fire for a long time. So, we want firewood. For that purpose, they created it. As soon as they thought of it, it was created externally. Then, Habihi. Habihi means offering, food offering. And that will come only as a result of harvest in the autumnal season. So, at that time, because sowing everything is done in the rainy season, then the harvest will come in the autumnal season. So, as they went on thinking like this. So, the seasons were produced. And seasons have their own effects. Then the whole world, that means all of us, will go on only according to the seasonal growth. What a marvelous concept! So, what is the essence? First of all, the whole thing is a mental process. Secondly, they didn't have the equipments. But by imagining, those equipments have become concretely evident. So, what is a Yagna? And God is the fire. That means the whole life is meant for what? Only to worship God. So, for the Yagna, performed by these Devas, with God as the object of a fire, the spring became the Ghee, the summer season became the cooking firewood, and the atom became the offerings that has to be put into the fire. And that same process is going on from morning till evening. Every act of human being is a Yagna. So, how does it mean? I'll just give one more example before we go to the next part of the Mantra. Here are two people and they have a desire to produce, to create offspring, human beings. What do they do? According to the scriptural injunction, they get married. And then they join together according to the scriptural injunctions. So, what was it? Their Sankalpa is we want offspring, we want to continue this lineage, we want to pass on these things. And then whole life, looking after each other, that is the Yagna. So, they become what is called Upper Aruni and the Lower Aruni. So, Purusha is the upper firewood for producing fire. And this concept of a child is compared, especially in the Brihadaranyaka Upanishad, as a great sacrificial act. So, everything. Here is a teacher and he is the upper stick and the student is the lower stick. And what happens? The fire is put. What is the fire? The teacher's knowledge will be poured into the student and the student also will get what the teacher had acquired as the teacher had acquired from his previous persons. So, what am I talking about? At every act, you are breathing, you are eating, you are moving your hands, you are moving your legs, it can be conceived as a Yagna'''.

According to the Hindu calendar, there are six seasons, but the mantra mentions three specifically. The Devas, or gods, are the creators of these seasons, representing the desires in their minds. The mantra emphasizes that Yajna has to be performed by these deities, and the fire in the Yajna is envisioned as Supreme Brahman.

The creative process begins with the imagining of the seasons. In the spring season, called Vasant, the Devas imagined the production of ghee (Ajya). Here, the grass grows, trees flourish, and animals provide plenty of milk, leading to the creation of ghee. In the summer season, Grishma, the Devas imagined the availability of firewood. The intense heat makes firewood easily accessible. In the autumn season, Sharat, the Devas thought of offerings (Habihi), which would result from the harvest.

The key points here are the mental nature of the process, the absence of physical equipment initially, and the manifestation of concrete results through imagination. The seasons and their effects shape the world, symbolizing the ongoing creative process in life. The essence is that life is a mental process, and Yajna is a way to worship God, where God is the fire.

The mantra also suggests that every human act is a Yajna. For example, the desire for offspring leads to marriage, and the subsequent care for each other is a Yajna. The analogy of Upper Aruni and Lower Aruni illustrates the sacrificial act of producing a child. Similarly, the teacher-student relationship is compared to a Yajna, where knowledge is transmitted as an offering.

In summary, the mantra emphasizes the mental and transformative nature of Yajna, where the Devas perform a creative act by imagining and manifesting the seasons, symbolizing the ongoing creative process in life.

'''That is why Shiva Stotram is there. And then he says, if I sleep, that is Samadhi. If I move my hands, that is Arati. If I move my legs, that is called Pradakshina. And, It is your worship. Unconsciously, we are only worshipping God. Unconsciously, God is only worshipping himself. Nothing else really counts. So, this Purusha Sukta wants to convey to us that he is the creator. He is the creator created and he is the equipment with which the creature tries to worship or tries to attain union with the creator through the medium of Yagna. That is called Atma Yagna. Whatever activities we are doing, that is really a Yagna, but we are not conscious of it. That is what Krishna Bhagavan wants to tell us. Whatever the body is doing, mind is doing, if we can imagine it as a sacrificial offering to the Lord, then soon we will evolve and we ourselves will become God. How? Because whatever firewood, covered with ghee, is offered into the fire, what does it become? Fire only. So, we also, through sacrificial, we are the offering. And when we fall into the fire called God, if we really lead that kind of Yagna, then we will also become one with the fire, with the God. This is the concept of Yagna. Yagna is the act of sacrificing our separation, giving up our separation, so that we can become one with our true nature. This is the concept of Yagna. If I have been able to convey this picture, then we understand it is nothing but whole life is a Yagna, and we have to do Yagna. If we do not do it, then we will be doing it later on. I just want to add one precaution here, because Yagna is going on. Whole life is a Yagna. Whether we are conscious of it or not is a Yagna. But who is the Yagnakarta? Who is the person for whom we are doing Yagna? If it is God, we will become God. If it is for our selfish purpose, then we will be caught as an individual. We will be there as an individual, going up and down, enjoying happiness and misery, and more and more Samsara will be there, until we learn our lesson, and then we will learn how to perform Divine Yagna, and then move forward. And this idea has been presented also in Prashna Upanishad, if you remember it. So, Where from all these beings have come? Then he said, So Prajapati means here, Brahma Deva has become desirous of creation. What did he do? He performed Tapas. Then he has done this Tapaha. Tapaha means what? Deep intense thinking. What does it mean? What does this mean? It means he remembers whatever he has done in the past. I will come to that point. Then what happens? As a result of this austerity, So, any creation requires the created and the creator. Both are required. So, Here it is said, Rayi is Prakruti, and Prana or Surya or Prajapati is the male figure, Purusha. So, I created this Prakruti and Purusha. Now both of them will be combining and go on multiplying themselves and they will do my job, Iti. Then he created Kala, Samvatsara. Then he created Vritus, all the seasons. Beautiful.'''

The discourse emphasizes that everything we do, consciously or unconsciously, is a form of worship or Yajna. The Purusha Sukta conveys the idea that the ultimate reality is both the creator and the created, and all our activities are like offerings in a Yajna. The concept of Atma Yajna is introduced, signifying that every action, if seen as an offering to the divine, can lead to spiritual evolution.

The analogy is drawn with the process of a sacrificial offering, where the individual, like firewood covered in ghee, merges with the divine fire (God). The act of Yajna is portrayed as sacrificing our sense of separation to attain unity with our true nature. If performed with the awareness that we are offering to God, the individual may ultimately become one with the divine.

However, a cautionary note is added that the intention behind the Yajna matters. If the Yajna is performed with a selfless motive, aspiring to reach God, the individual may evolve spiritually. On the other hand, if the Yajna is driven by selfish desires, the individual remains caught in the cycle of individual existence, experiencing joy and sorrow until the lesson is learned.

The idea of Yajna as the act of sacrificing separation for unity is reinforced, suggesting that life itself is a continuous Yajna. The Prashna Upanishad is referenced, where Prajapati (Brahma) desires creation and undergoes intense thinking (Tapas) to initiate the process of creation. The creative forces, represented as Prakruti (Rayi) and Purusha (Surya or Prana), join together, multiplying and carrying out the divine plan. The creation includes the concept of time (Samvatsara) and the seasons (Vritus).

In summary, the discourse underscores the transformative power of conscious living as a Yajna, with the caution that the motive behind our actions determines the outcome of our spiritual journey. The connection between the individual and the divine is portrayed as a continuous sacrificial offering, leading to unity with the divine.

'''Those who have heard the Prashna Upanishad talks, they are in a better position to understand. Only intelligence required is how to connect those ideas with this Purusha Surya. This is the only thing that we can really do it. So, every creative act is a Manasika Yajna. These Gods, the deciding deities of the Indriyas and Pranas were given charge of the next round of creation. Now, another point before we close. But how did they come to know? This is how we have to do it. For that the answer given, resounding answer given is, we may think this is the first creation, but the deities were given the knowledge this creation has been done earlier, how many times? Infinite number of times. Because creation is eternal. How do we know? Because here is a Rig Vedic Mantra. What does it mean? This Brahma Deva, he wanted to create. He did Tapasya. For Tapasya, he raked his brain by deep thinking. What happened? I have done it. Last Kalpa. I don't need to do anything. I have kept all the equipment in the garage. All that I need to do is bring it out. How did I do it? Remember, this is what I have done. I did the Yagna. All things were created. These were the mantras I have created. These seasons were created. The earth was created. And the Antareksha was created. The upper world was created. The Vancha, Prithvincha, Antarekshancha, Atha, Pohu, Pohaha, Swaha created. In exactly the same way, the Devas who have to perform the next creation, the second part of the creation, they start with the performance of Yagna. How did they do? How did they know they have to do Yagna? Because they remembered, this is the commission. We were commissioned to create. And we did exactly the same thing in the previous Kalpa. And therefore, they have remembered it. And they do it very nicely. This is what we also do. A mother, she learns from her mother. First, there is a first time. After that, she remembers. So, four days back, I prepared potato curry. And then what does she do? Exactly the same thing she does. See, year after year. So first, there is a first time. There is really no first time. Everything has been repeated billions and billions of times in the past. Every so-called creative person, has been doing the same thing. It is like playing a drama again and again. Or as Swamiji says, Ferris wheel going round and round again. So, only the passengers change. The seats remain exactly the same. So, these beautiful ideas, we will continue in our next class.'''

The discussion highlights that every creative act is a form of mental Yajna, and the deities responsible for the senses and vital forces were entrusted with the task of the next round of creation. It's emphasized that this may seem like the first creation, but the deities were given the knowledge that creation has occurred infinitely many times before, as creation is eternal.

Reference is made to a Rig Vedic Mantra, indicating that Brahma Deva, having created before, decided to embark on creation again. Through deep thinking and Tapasya, he recollected the previous creation and realized that all the necessary equipment was already prepared. This concept is likened to a person who, having prepared a dish before, remembers the process and effortlessly repeats it.

The deities performing the subsequent creation also follow this pattern. They engage in Yajna because they remember that it is part of their commission, and they recall having done the same in the previous Kalpa. The idea is likened to how individuals learn from their experiences, remembering and repeating actions, as seen in the example of a mother who, after preparing a dish once, remembers the process and repeats it.

The discussion concludes by suggesting that there is no real "first time" in creation; everything has been repeated countless times. The analogy of a Ferris wheel is used, where the wheel keeps turning, and only the passengers change. The repetition of creative acts is portrayed as a timeless and cyclical process. The promise is made to continue exploring these ideas in the next class.

[[Category:Purusha Suktam]]

Purusha Suktam Lecture 07 on 06-July-2023

2023-11-17T16:41:09Z

2023niru: /* Full Transcript */

== Full Transcript ==
We have been studying the Purusha Suktam. In our last class the fourth and fifth mantras we have dealt with. What does it mean?

'''''TRIPAD URDHAM UDAIT PURUSHAHA'''''

'''''PADO ASYAIHA ABHAVAT PUNAHA'''''

'''''TATO VISHWAN VYKRAAMAT'''''

'''''SAASHANA ANASANE ABHI (4)'''''

'''त्रिपादूर्ध्व उदैत्पुरुषः पादोऽस्येहाभवत्पुनः ।'''

'''ततो विष्वङ् व्यक्रामत्साशनानशनेऽअभि ।।4।।'''

Three fourths of the God is situated on top. The other quarter alone has evolved into this world. Then He penetrated into all the inert substances of living beings and spread them. That was the fourth part of the Purusha Sukta. The fifth part of the Purusha Sukta is

'''''TASMAD VIRADDA JAYATA'''''

'''''VIRAJO ADHI PURUSSAH'''''

'''''SA JATO ATYARICYATA'''''

'''''PASSCAD BHUMIM ATHO PURAH (5)'''''

'''ततो विराडजायत विराजोऽअधि पूरुषः ।'''

'''स जातोऽअत्यरिच्यत पश्चाद्भूमिमथो पुरः ।।5।।'''

''Tato Virat Ajayata'' from that same Supreme Being, first He manifested Himself as Virat, as Ishwara, as Hiranyagarbha and as Virat. VIRAJO ADHI PURUSHAHA That same Being emerged and He spread everywhere and He alone is manifesting SAJYATAH ATYARICCHATAH. Having created Ishwara, Hiranyagarbha and Virat, what did He do? PASCHAT, after that BHOOMIN ATHAH PURAHAH, created Bhoomi. Bhoomi means Jagat and then what did He do? He had to create individual creatures, the bodies and minds of every living creature, Prani is called PURAHAH. PURI SHETE IITI PURI, you have to understand PURUSHAHAH. Puri means what? A body, a city actually. They are in the city. We get this idea also in the Bhagavad Gita. NAVA DHVARE PURE DEHI NAIVA KURVAN NA KARAYAT So this human body has got nine gates, NAVA DHVARA. The eyes, the ears, the nostrils and the mouth and the navel and the two, what we call waste product dischargers, etc. Nine, NAVA DHVARE PURE DEHI, so He created an innumerable, uncountable number of bodies, right from the amoeba to the highest evolved being called Brahma. Brahmaloka, not Brahman, do not mistake it. Then, earlier I mentioned it, this was what actually the Lord had created some of the Devatas like Ishwara, Hiranyagarbha and Virat and commissioned them as if, because these three are none other than that Virat Purusha or Brahman only, but as it were, He commanded " Now I created you, you go and create yourself".

There was a very funny story; Holy Mother tells it beautifully. So, Brahma was commanded by Vishnu, Narayana. Remember, Brahma is always depicted as coming out of the navel of Vishnu, Navikamala. Vishnu said, 'Now I am very clever. I have created a servant, and I will give all the housework to him while I rest on a spring cot, Ananta shayana.' He commanded, and then Brahma obediently started. Holy Mother shares this story. Brahma created, first of all, four Manasa Putras - a beautiful concept. Everything in the whole creation starts in the mind, then appears outside. Really speaking, everything is JNANARUPAM, only in the form of knowledge. The whole world outside, inside is only the knowledge concept; this is inside, that is outside. How do you know in a dream? You think there is an outside, there is an inside. When you wake up, you realize it was all your thought. These four Manasa Putras, Sanaka, Sanandana, etc., being the nearest creatures of Sattva Guna, pure Sattva, recognized, 'Hey brothers, our father wants us to enter into the Samsara Sagara, nothing doing. Let us run away, become Sanyasins.' They disappeared, and the father became very disappointed. He thought Vishnu created him to escape work, and he created four Manasa Putras to escape and then take rest, retired life. But these fellows have run away from me. What is the way out now? Otherwise, I will have to do the entire housework. Then what did he do? He cleverly created two separate beings, man and woman, Purusha and Sthiri. The Purusha forgot the father, and the whole world fell madly in love with the woman. The woman also was madly in love, and merrily Samsara went on from that time onwards. Nobody has ever opened their mouth, saying, 'I want to become a monk.' Even in South India, if someone says, 'I want to become a monk,' it is part of the marriage ritual that 'I want a wife; otherwise, I am sure to renounce.'

Anyway, so what are we talking about? The Lord created; that was called Prathama Srishti, primary creation, and He commissioned these Devatas. 'Now you start.' These Devatas are called Adhishtatru Devatas. For example, all the Pancha Bhutas are the Adhishtatru Devatas. They came together and said, 'This is your work, this is my work,' and they represented their own parts. For example, Akasha as the ear, Vayu as the skin, Agni as the eye, etc. By the way, Agni and Surya are synonymous, so Aditya is there. Then the commandment came that you will have to propagate this Samsara Sagara. How to propagate this Samsara Sagara? Because they were there, but the equipment was not there. This is where the concept of Yagna comes in. The concept of Yagna is, 'I myself am Divine, I myself am the Karta, I myself am the Kriya, I myself am everything.' How do we understand it? Very easy. Just go to the dream state. What do you do every day? You yourself create as yourself, as your neighbors, as your friends, as your enemies, as the living, as the non-living. And if we can create such a marvelous dream universe, is it so difficult for Brahma?"

There was a fascinating conversation between Swami Vivekananda and his householder disciple, Sarachandra Chakravarti. One day, the topic of creation came up, and although the exact details of what transpired are unknown, Sarachandra Chakravarti had recorded these discussions, presenting them as talks, conversations, or dialogues of Swami Vivekananda. In these discussions, Swamiji explained the concept of being Brahma.

Brahma, he described, embodies Sattva Guna Sampanna and is also referred to as Sathya Sankalpa and Sathya Kama. Whatever Brahma desires to create, the moment he thinks of it, it materializes exactly as he imagined. To illustrate further, Swamiji elaborated on the ongoing process happening even today in every act. When Brahma decides, for instance, to create a cow, the mere thought brings the cow into existence—this process parallels the nature of dreams and the power of imagination.

In the dream state, thoughts manifest immediately, akin to the story of Sri Ramakrishna. Whether positive or negative, your thoughts materialize in the dream world. Hence, Swamiji advised being aware of these dynamics before entering the dream state and focusing on positive thoughts. Dreaming, he suggested, is like navigating a Kalpavriksha, where your thoughts shape your experiences.

Swami Vivekananda shared personal instances, recounting dreams where he envisioned himself as a radiant beam of light, growing to envelop the entire universe. Another dream portrayed him as a monk, wholly dependent on God, illustrating an ideal Sannyasin. These dreams, he believed, were glimpses into his future, echoing his childhood aspirations. Swamiji emphasized that our thoughts shape our destinies. If we consistently think of becoming a miserable householder, that is likely our reality. Conversely, envisioning oneself as a great saint sets the path towards that noble aspiration."

The profound statement "whatever one thinks, one becomes". This idea sets the stage for a discussion about the creative process, linking it to the concept of the Devas (shining beings or gods) in Hindu mythology. These Devas are described as entities without physical equipment, and they need to create such equipment to carry out their creative endeavors.

An analogy is drawn with scientists who, despite having brilliant ideas, require physical implements for experimentation. Similarly, the Devas need to fashion physical equipment based on their creative ideas. The distinction between the creative aspect (belonging to the scientist or Deva) and the mechanical execution (done by engineers or implementers) is highlighted.

This concept is beautiful depicted in the sixth verse of the Purusha Suktam, a hymn that describes the cosmic person or Purusha. The verse reads:

'''''YAT PURUSSENNA HAVISSA'''''

'''''DEVA YAJNAYM ATANVATA'''''

'''''VASANTO ASTA ASIDA AJYAM'''''

'''''GRISHMA IDAMAH SARAD HAVIH ||6||'''''

'''यत्पुरु॑षेण ह॒विषा᳚ । दे॒वा य॒ज्ञमत॑न्वत ।'''

'''व॒स॒न्तो अ॑स्यासी॒दाज्यम्᳚ । ग्री॒ष्म इ॒ध्मश्श॒रद्ध॒विः । ।।6।।'''

The verse describes the Devas performing a Yajna (sacrifice or ritual) with God as the object of fire. Here, Purusha refers to the supreme reality. The Devas imagine God in the form of a Yajna, emphasizing that Yajna is a creative act. The term "Purusha Suktam" signifies that Purusha is the subject of the hymn, representing the supreme reality. If we were to translate the ancient term "Yajna" into modern language, it would be akin to "Pooja" or worship. Worship involves contemplating, thinking, and trying to conceive God through a limited intellect. There are two essential factors related to worship: (1) Only God can worship God, as only God knows everything about Himself, and (2) Individuals can aspire to become instruments of God, expressing a concept known as Saranagati (Surrender).

The discourse sets the foundation for a deeper exploration of the creative act of the Devas and its relevance to the broader understanding of worship and surrender in the subsequent discussions.

'''Very briefly, I want to tell you, every Pooja has got four parts. What is the first part? You set aside a beautiful place, whatever is convenient, clean it up, then put either some idols or pictures or some symbols like Omkara, cross or crescent moon, etc. Every religion, by the way, has got these what you call symbols. And then what do you do? You collect flowers. And how do you collect flowers? You take bath, put on fresh cloths, go out, collect the best flowers, some fruits, some eatables or even food, and then prepare them in the cleanest way. Bring them, decorate the image or symbol and garland them. And then certain equipment like Pooja vessels, that they should be cleaned. Everything should be associated with God, must be clean and pure. The very first act is sipping water thrice called Aachamana, symbolizing that I am becoming pure. Gross body is becoming pure. Subtle body is becoming pure. Causal body is becoming pure. Then various mantras are there. So the water has to be sprinkled on each item. This is purification of flowers. This is purification of food. This is purification of the seat on which I am sitting. This is purification of the entire atmosphere. This is the purification of the four quarters, four dishas. And then there is an Agni Mantra. If any malvalent elements want to hurt or harm, then I am creating a wall of fire with the mantra Ram. Sri Ramakrishna actually used it to see a wall of fire. In essence, everything which I am going to use, that must be made pure. Myself should be pure on the seat on which I am sitting, the room or the place where we are sitting, there is something called Bhumi Shuddhi, purifying the very earth upon which I am sitting. So everything must be made pure. This is the first part. This is called Shuddhi.'''

'''The second part is a very important part. What is it? This taking up some mantras. Then this hand is yours. This heart is yours. This head is yours. These hands and legs and eyes and ears, the entire body is yours. That is the most important part called Nyasa. Nyasa means transferring ownership of this body and mind to the Divine Lord. That means what remains is nothing but God. What about my body? I have offered it to God. And once this body belongs to God, my body becomes God's body. And then God alone can worship. This is the concept. Then the third part of it is called Manasa Puja. That is the most important part of any Puja, mental worship. You meditate upon the Being, how you want to imagine Him. And then various items have to be offered. And in that food is to be offered. And the God has to be fanned. And like that human imagination, whatever, as if God is a very important human relation, our father, our mother and most beloved has come to our house after a long time, welcome him and gave him water and then bathed him, gave him new cloths and then gave him many things to eat. But also you give him a garland, flowers, etc.'''

The lecture briefly explains the four parts of every Pooja (worship) and their significance:

# Shuddhi (Purification):
#* Set aside a clean and beautiful place for worship.
#* Use idols, pictures, or symbols like Omkara, cross, or crescent moon.
#* Collect fresh flowers, fruits, and clean eatables.
#* Purify everything associated with the worship, including Pooja vessels.
#* Perform Aachamana (sipping water thrice) symbolizing purity of the gross, subtle, and causal bodies.
#* Use mantras to purify items, the seat, the atmosphere, and the four quarters.
#* Use an Agni Mantra to create a protective wall of fire.
# Nyasa (Transferring Ownership):
#* Transfer ownership of body parts (hands, heart, head, etc.) to the Divine Lord.
#* Surrender the body and mind to God, considering them now owned by the Divine.
#* Recognize that what remains is nothing but God, and only God can perform the worship.
# Manasa Puja (Mental Worship):
#* Meditate upon the Divine Being in the desired form.
#* Offer various mental items, including food.
#* Imagine performing traditional acts of hospitality, like welcoming, offering water, bathing, providing new clothes, and offering flowers.

The lecture emphasizes the mental worship (Manasa Puja) as the most crucial part of any Pooja. It involves sincere meditation on the Divine, offering various mental items, and expressing devotion through imaginative acts of care and hospitality, mirroring how one would welcome a beloved guest or family member.

'''Physically, fourth part, that is what we do. But in the mental part, what do we do? We have to develop some spiritual qualities. And those qualities are comparable to what is called the flowers that we offer physically. A sample I am giving, AHIMSA Not hurting anybody because there is nobody excepting me. I am only manifesting in the form of everybody. Then INDRIYA NIGRAHA Complete control of the body and mind is one of the best flowers. And then DAYA, compassion. And then KSHAMA. If somebody had done some harm to me, hurt to me, anything that is negative experience, I have to forgive and forget. KSHAMA And then lastly, as a result of all this, true knowledge dawns upon me. That is called GNANA. GNANA PUSHPAM What is GNANA PUSHPAM? Nothing else exists excepting you, O Lord. So this is how our ancient Rishis had devised this thing. And it is there. The same concept is there in every religion. I will simply give one example. Christians celebrate mass. What is the mass? There they worship Christ as God Himself and offer Him wine and bread. What does wine represent? As if it is the blood of Christ. And what does the bread represent? The flesh of Christ. Is it cannibalism? No. What it means is I am offering these things and I am looking upon Christ as bread and wine. And when I eat His flesh and when I drink His blood, I am going to become Him. That means the concept of I is destroyed. What remains is only Christ. As the adage goes, we are what we eat. So if we eat Christ's flesh, Christ's blood, we become Christ. What is the idea? Let me become Christ. Let me become divine. Let me become Brahma. That is the concept. Everywhere it is there. However crudely it is expressed. So this is the idea of Yajna. This is the Pooja. Modern Pooja represents Yajna.'''

The lecture delves into the mental aspect of worship, focusing on the development of spiritual qualities during the fourth part of Pooja. These qualities are likened to flowers offered in physical worship:

# Ahimsa (Non-violence): Not hurting anyone as there is nobody but the self manifesting in different forms.
# Indriya Nigraha (Control of the Senses): Complete control of the body and mind.
# Daya (Compassion): A flower representing compassion.
# Kshama (Forgiveness): Forgiving and forgetting, especially when harmed.
# Jnana (Knowledge): True knowledge that dawns upon oneself.

Jnana Pushpam: The flower of knowledge, symbolizing the understanding that nothing else exists except the Divine.

The lecture draws parallels with rituals in other religions, citing the Christian Mass where wine and bread symbolize the blood and flesh of Christ. In this act, the idea is to consume Christ, transforming oneself into Christ—a concept resonating with the essence of becoming divine found in various spiritual traditions.

In essence, the lecture emphasizes that modern Pooja represents Yajna, and the core idea is to dissolve the ego and become one with the divine through various symbolic rituals and mental practices.

'''What is the essence of what we discussed so far? That this is a way of behavior, a way of thinking, a way of expressing words, whereby my separate individuality is completely negated. And what remains? God alone remains. This is the beautiful idea of Yajna. That is why Bhagavan Krishna also says that a whole life has to be transformed into a Yajna. Yajna artha karma naha anyatra loko yam karma bandhanaha. Anything not done as a Yajna, as an offering to the divine, binds us more. Binding means what? Separation from God and me becomes stronger and stronger. The distance grows longer and longer between me and God. What is between me and God? My body, my mind and pure Sat, pure Chit and pure Ananda. What is the idea? If I become like God, I will be immortal. I will be Sarvajna, all-knowing and all happiness, I become one with happiness. I don't own, I don't have happiness, but I become happiness. That is the beautiful idea. Now, this is what I wanted to tell you. What is this Yajna business which our Rishis were doing earlier? And as any puja requires the person who is doing certain implements, light up a fire and offer with certain mantras. In the modern puja also, exactly the same thing is done. Now, in this Yajna, we require certain equipment. But God has created these Devas, but he has not given them the equipment. Now, they were commanded to perform this Yajna. What does it mean? Yajna means a marvelous concept is introduced here. What is that marvelous concept? Yajna means creation of the world. Yajna means creation. How is Yajna a creation? I will briefly give an introduction, which I promised to you earlier. Then it will be easier for us to understand this concept. What is it? I will give you an illustration of, let us say, a poet. What does the poet do? First of all, he will sit there. And he has been given that aesthetic sense. That aesthetic sense is given to him by God. And he has to use that aesthetic sense. Using that aesthetic sense to create some marvelous poem or literature, that is called Yajna. And for that, what does he do? He sits. He focuses. He removes all negative thoughts. And then his native intelligence, again given by God, it goes to work. What does it mean? I mean, for the God-given intelligence to function, all the things that are obstructive must be removed. That removal process is called Yajna.'''

The essence of the discussion is centered around the concept of Yajna as a transformative practice, a way of behavior, thinking, and expressing words. Yajna is a means to dissolve individuality and draw closer to the divine, as articulated in various spiritual traditions, including the teachings of Bhagavan Krishna.

Yajna, as discussed, is a way of life where one's actions are dedicated as offerings to the divine, emphasizing selflessness and negation of the ego. The lecture draws parallels between ancient Vedic rituals and modern-day Pooja, stressing that both are expressions of the same fundamental concept—transforming one's life into a continuous act of Yajna.

The analogy of a poet creating a poem is used to illustrate the process of Yajna. The poet, bestowed with aesthetic sense and intelligence by the divine, engages in the act of creation by focusing, removing obstacles, and allowing the innate intelligence to manifest. This removal of obstacles is likened to the Yajna, signifying the clearing of impediments to let the divine intelligence express itself.

In essence, Yajna is presented as a way to bridge the perceived separation between the individual and the divine, a process of offering one's actions and thoughts to the greater cosmic order. The transformative power of Yajna lies in its ability to dissolve the ego and facilitate a sense of oneness with the divine.

'''Then what happens? Beautiful ideas start flowing from that person. And then for that purpose, he also has to create words. These are, remember, still at the creative level. He has the creative ideas. But he has to put it in a particular format so that people like us can enjoy them. For example, in Sanskrit, Kalidasa wants to create Raghuvamsha. Very interesting concept. For that, what did he do? He said, Oh Lord, I am not capable of doing it. That's why he prays, You, Parvati and Parameshwara, the parents of this entire creation, you are inseparable. Prakruti and Purusha are inseparable, like a word and its meaning or an object and its name. The name and the object by which, by this name, which we are calling by a particular name, name and that particular object, indicating that particular object are inseparable. Simple example. You say table. You don't mean a tree. You don't mean anything else. You mean exactly table. So the sound, the word table and the object table, they can never be separated. Whether you do it mentally or physically, they can never be separated. So Prakruti and Purusha cannot be separated. And they are what we call Adidampathis. They are the original parents. Now I want to write something creatively. And I can do it only by your grace. Therefore, Vagartha Pratipakthai. So that in my creative mind, the right word corresponding to the idea I want to express, the right expression of the idea must be a boon granted by you to me. So I am praying to whom? Parvati, Parameshwara, who are the Jagataha Pitarao. They are the parents of the entire world. So an idea and its expression. This is the process. Here we have to do it. These people have that idea. But they require for further creation, the equipment, the expression. And the expression has not been created. So what did these Devatas do? They first of all prayed to God. And you are manifesting through us. You are manifesting through us in the form of intelligence. Devas means knowledge. Knowledge means intelligence. Light means knowledge. But now you commanded us to create this entire so-called physical universe, mental universe, causal universe, etc. We require. For that, what do we do? We will imagine you, the Divine, as the material. Both what is called material cause and also intelligent cause, also instrumental cause. This is the concept of Ignat'''

The lecture delves into the creative process, using the example of a poet creating a poem. The poet is described as someone who receives beautiful ideas that flow from a higher source. However, to convey these ideas to others, the poet needs to articulate them through words. This process is likened to Yajna, where the removal of obstacles allows the innate intelligence to manifest and creative ideas to flow freely.

The analogy then shifts to Kalidasa, the Sanskrit poet who prayed to Parvati and Parameshwara (Shiva) for creative inspiration. The concept of inseparability, such as that between a word and its meaning, is introduced. The poet seeks the grace of the divine for the right words corresponding to the creative ideas. This prayer is seen as a recognition of the divine as the source of both ideas and their expression.

The lecture emphasizes the importance of the divine in the creative process, with the Devas (gods) representing knowledge and intelligence. The Devas, commanded to create the universe, pray to God for the material, intelligent, and instrumental causes required for this creative endeavor. This is aligned with the concept of Yajna, where the act of creation is seen as an offering to the divine.

In summary, the discourse highlights the interconnectedness of creative inspiration, divine grace, and the act of creation. The poet, like the Devas, acknowledges the divine as the source of creativity and seeks inspiration for the expression of profound ideas. The concept of Yajna is presented as a way to engage in a transformative creative process, offering one's actions to the divine.

. '''And then what is the important point? Because they were such highly evolved beings, full of Sattva Guna, whatever they thought manifested itself as what we call the physical mental universe. I am repeating it. What is their Ignat? Complete prayer to the Divine that you have given us that intelligence. Let us put that intelligence to work. We will take you as the Ignat Pashu, as the fire, as the offering. You are everything. And we will mentally go on meditating. We are doing the Ignat, mental Ignat. And then whatever we think becomes physically created thing present in the outside world. So for that purpose, this concept of Ignat. In Ignat, what do you need? First of all, a person who does the Ignat. Secondly, what we call fire is required. Then Ghee is required. Then some food, Naivedya is required to be offered. All these things have to be offered, put into the fire. Who is the fire? You are the fire. And as they are thinking externally, physically, those very things that they are imagining in their minds have become physically present there. In our case, it doesn't happen. Yes, it happens in our case also. I am going to give you one or two examples. Supposing a cook is there. And you know there are many great cooks are there. What does he do? He will sit and he will think. These are the combinations. If I mix this and this and this and this in this particular proportion, then a new dish will be created. If this dish is created, already it is created in the mind, creativity. All that he needs to do is take some physical things, combine them according to his idea and he will taste first. Then he will give 10-15 other people and when they all say marvellous, this is very very tasty, then it becomes a new creation. Rasagulla is a practical example. So in the 19th century, before that there was no Rasagulla. So there was one Bengali person, very creative person. He thought, why not I do like this? And then he experimented. He must have experimented many times. And then Rasagulla was created. Now Rasagulla has become very popular. Now people are adding to that Rasagulla many things. Rasagulla, Payasa, Payasa Rasagulla, so many other things they are doing it. But the original idea was there. Now here we have to take note of one particular point, very important. What is that point? When I am giving these examples, for example, a poet wants to put paper is available, pen is available, only the person's ideas were there. He will put it on the paper and pen. But when these Devas started this one, there was no equipment is there. But they have to create that equipment. As I gave earlier this example, there is what is called a very expert surgeon. He wants to perform very complicated surgery. But there were many, many actual examples. The surgeon knew what to do, how to do. But he doesn't have that particular instrument. He calls some engineers, can you make something like this? Because this person knows only how to operate, not how to make the instrument. But he knows exactly what function the instrument should be able to perform. The engineer doesn't have the idea, but he has the skills how to manufacture. So he will bring about an experiment, of course, will be done. And then the surgeon, he will use it. Sometimes there will be some problems. It goes on increasing. All the present equipment that we have today is all the result of so many people's experiments are there. These are all our creations. But already physically all the material is available. But there is no material available before the creation of this universe. So what did these people do? They imagined the supreme reality is the fire. The supreme reality is what is called the summer season. And then the spring season and the Sharath Kala or the atom season. They imagined in their mind. But these are words that are deeply pregnant with symbolism.'''

And then what is the important point? Because they were such highly evolved beings, full of Sattva Guna, whatever they thought manifested itself as what we call the physical mental universe. I am repeating it. What is their Ignat? Complete prayer to the Divine that you have given us that intelligence. Let us put that intelligence to work. We will take you as the Ignat Pashu, as the fire, as the offering. You are everything. And we will mentally go on meditating. We are doing the Ignat, mental Ignat. And then whatever we think becomes physically created thing present in the outside world.

So for that purpose, this concept of Ignat. In Ignat, what do you need? First of all, a person who does the Ignat. Secondly, what we call fire is required. Then Ghee is required. Then some food, Naivedya is required to be offered. All these things have to be offered, put into the fire. Who is the fire? You are the fire. And as they are thinking externally, physically, those very things that they are imagining in their minds have become physically present there.

In our case, it doesn't happen. Yes, it happens in our case also. I am going to give you one or two examples. Supposing a cook is there. And you know there are many great cooks are there. What does he do? He will sit and he will think. These are the combinations. If I mix this and this and this and this in this particular proportion, then a new dish will be created. If this dish is created, already it is created in the mind, creativity. All that he needs to do is take some physical things, combine them according to his idea and he will taste first. Then he will give 10-15 other people and when they all say marvellous, this is very very tasty, then it becomes a new creation. Rasagulla is a practical example. So in the 19th century, before that there was no Rasagulla. So there was one Bengali person, very creative person. He thought, why not I do like this? And then he experimented. He must have experimented many times. And then Rasagulla was created. Now Rasagulla has become very popular. Now people are adding to that Rasagulla many things. Rasagulla, Payasa, Payasa Rasagulla, so many other things they are doing it. But the original idea was there.

Now here we have to take note of one particular point, very important. What is that point? When I am giving these examples, for example, a poet wants to put paper is available, pen is available, only the person's ideas were there. He will put it on the paper and pen. But when these Devas started this one, there was no equipment is there. But they have to create that equipment. As I gave earlier this example, there is what is called a very expert surgeon. He wants to perform very complicated surgery. But there were many, many actual examples. The surgeon knew what to do, how to do. But he doesn't have that particular instrument. He calls some engineers, can you make something like this? Because this person knows only how to operate, not how to make the instrument. But he knows exactly what function the instrument should be able to perform. The engineer doesn't have the idea, but he has the skills how to manufacture. So he will bring about an experiment, of course, will be done. And then the surgeon, he will use it. Sometimes there will be some problems. It goes on increasing. All the present equipment that we have today is all the result of so many people's experiments are there. These are all our creations. But already physically all the material is available. But there is no material available before the creation of this universe.

So what did these people do? They imagined the supreme reality is the fire. The supreme reality is what is called the summer season. And then the spring season and the Sharath Kala or the autumn season. They imagined in their mind. But these are words that are deeply pregnant with symbolism.

'''What does that mean? That means there was no fire also, remember. So they thought we require a fire. They imagined the summer season. Then they imagined the spring season. Then they imagined the atom season. And these seasons were created. So summer season was not there. It was created. Spring season was not there. That was created. And atom season was not there. It was created. Their thoughts became physical, concrete seasons of which we are all experiencing ever this day. What does these three seasons really mean? These three seasons mean, that is what he is telling, the Vasant Kaala is what you call beautiful, very plenty of food is available. But to cook the food and make it digestible and palatable, one has required the fire. In summer season, plenty of firewood is available. And in Sharath Kaala, this food, plenty of this harvesting has been done. So, the spring season, what happens? The cows, the animals, they give birth and when they give birth, they give plenty of milk. And from the milk, you can have butter. From the butter, you can have ghee. The spring season represents ghee. Summer season represents the firewood. And the autumn season represents the cakes, etc. that have been to be offered. What is the ghee meant for making the fire burn brightly? And firewood, without firewood, where to put this ghee so that it can light up the firewood? Firewood is necessary. But what is the speciality? Unlike us, we become creative with the already created things. But these beings, devas, they themselves, by their very thought, pure thought, prayerful thought, they became what Sri Ramakrishna calls Kalpavriksha, wish-fulfilling tree. But that wish is not a harmful wish. They want to do good to the world. So, this is the concept of yajna. And the same concept of yajna, we have to extend. You want to reach God, then you have to do yajna. You want to have prosperity, you have to do yajna. You want to have a beautiful householder's life, you have to do yajna. Every stage of life is conceived of as yajna. Instead of calling it yajna, you know what is it called? Ashrama. Ashrama means what? You live this type of life, yajnik life, that is called ashrama. Don't live that kind of life, it becomes shrama. Yajna, ashrama, shrama. Choice is yours. With this background, I hope you understood. Being devatas, they wanted to produce materials with which they can really worship the divine, praise the divine, etc. For that purpose, there was no physical equipment. So, mentally they imagined, and being gods, what they imagined has become physically present. And why I have taken such a long time to give this introduction, even today, that process is going on. So, somebody creates a new dish. That was never there. Mentally, he will become a creative person and then he will create. A surgeon's example I have given. A surgeon, before that person, there was not that particular instrument. But he conceives this instrument should be like that. Imagine, in the 16th century, industrial civilization had started. Somebody conceived, can we not use the power of kerosene, the power of petrol, to create some machines, so that the machines can do human labor. Somebody has to do it. Their creativity is slowly the evolution of the creativity. Now, artificial intelligence we call it. That is also nothing but pure creativity. But the motivation for the creativity should be good. Motivation can be of two types, selfish and unselfish. If it is unselfish, we will become, we will reach God. If it is selfish, we will be becoming more and more involved into this samsara. So, in this background, let us enter into it. So, what did these devas do? They decided, they wanted to perform. And so they performed. Remember, there was no physical equipment. So, they sat down, closed their eyes and imagined mentally, we are lighting up a fire and then we are offering what is called ghee, etc. We are also offering Naivedya, various items of food to the Divine Lord. So, they imagined the fire to be Brahman. They imagined how to produce ghee and food material and what is called stoking the fire and keeping it burning bright. And that came in the form of three desires. The production of what is called spring season, summer season and autumn season. How beautiful!''' .

But don't think only three seasons are there. Don't go. Don't think that other seasons are not there. Three seasons are specially mentioned. These three seasons represent various desires in their minds. We'll come to that a little later. But let me tell you a little bit more about what does it mean in your life.

In modern life, when you want to make your life creative, you may want to take something and make it into something new. Take the example of a cook creating a new dish. A Bengali person creates Rasagulla. He takes milk, separates the channa, processes it, and gets Rasagulla. However, the cook is not creating from basic raw materials; the milk was already there. But the Devas created the entire universe from non-existing raw materials. This creative process, starting from pure thought, is ongoing in our lives. In the 16th century, industrial civilization started, and someone conceived using kerosene and petrol to create machines for human labor—artificial intelligence, another form of creativity, evolved over time.

Now, let's go back to the Devas. They wanted to perform Yajna, but there were no physical tools. So, they sat down, closed their eyes, and imagined lighting a fire, offering ghee and Naivedya to the Divine. They imagined the fire to be Brahman, with desires for the production of spring, summer, and autumn seasons.

These seasons have symbolic meanings. The spring season, Vasant Kaala, is beautiful with plenty of food, representing positive experiences in life. However, to cook and make the food palatable, you need fire. In the summer season, plenty of firewood is available. And in Sharath Kaala (autumn), harvesting has been done, representing the offerings.

The spring season involves animals giving birth, providing plenty of milk, leading to butter and ghee. So, spring represents ghee, summer represents firewood, and autumn represents the cakes to be offered. The unique aspect is that the Devas didn't use pre-existing materials but created from their pure, prayerful thoughts. They became like Kalpavriksha, wish-fulfilling trees, with a desire to do good to the world.

This concept of Yajna can be extended to various aspects of life, such as reaching God, seeking prosperity, or leading a beautiful householder's life. Instead of calling it Yajna, it's called Ashrama. Living a Yajnik life is an Ashrama, and living differently becomes Shrama. Yajna, Ashrama, Shrama—a choice in life.

So, the Devas, lacking physical equipment, mentally imagined the Yajna process, representing the ongoing creative process in our lives. They became wish-fulfilling creators, desiring good for the world. This process continues, whether it's creating a new dish, inventing technology, or engaging in any positive endeavor.

'''You can say, according to the Hindu calendar, there are six seasons. All of them are produced by whom? By the Devas. Here only three are kept. So, Yat Purushena Havisha. So, Yagna has to be performed by these Gods or Deities. And who is the fire? Finally, unto whom? Everything has to be tested. Imagine, here is Shiva, here is Vishnu. But they imagined Supreme Brahman as a fire. Then what did they do? They performed Yagna. And how did they perform Yagna? So, they imagined, completely absorbed, Vasantah Asya Asid Ajyam. Ajyam means the ghee. So, what is the ghee? First of all, ghee was not there. But the equipment for ghee has to be created. And that season for producing ghee is called spring season. Why spring season? Grass grows, all the trees will grow. And the cows and other animals, they eat plenty of food. And they give plenty of milk. And from the milk, we can make them curds. And from curds, we can make it butter. From butter, we can make it ghee. This is called Ajyam, Vasantah. Grishma Idmah. Grishma Kaala means summer season. What did they do? Firewood. That means what? In this intense heat, firewood will be very easily available. So, they require firewood to keep on the fire for a long time. So, we want firewood. For that purpose, they created it. As soon as they thought of it, it was created externally. Then, Habihi. Habihi means offering, food offering. And that will come only as a result of harvest in the autumnal season. So, at that time, because sowing everything is done in the rainy season, then the harvest will come in the autumnal season. So, as they went on thinking like this. So, the seasons were produced. And seasons have their own effects. Then the whole world, that means all of us, will go on only according to the seasonal growth. What a marvelous concept! So, what is the essence? First of all, the whole thing is a mental process. Secondly, they didn't have the equipments. But by imagining, those equipments have become concretely evident. So, what is a Yagna? And God is the fire. That means the whole life is meant for what? Only to worship God. So, for the Yagna, performed by these Devas, with God as the object of a fire, the spring became the Ghee, the summer season became the cooking firewood, and the atom became the offerings that has to be put into the fire. And that same process is going on from morning till evening. Every act of human being is a Yagna. So, how does it mean? I'll just give one more example before we go to the next part of the Mantra. Here are two people and they have a desire to produce, to create offspring, human beings. What do they do? According to the scriptural injunction, they get married. And then they join together according to the scriptural injunctions. So, what was it? Their Sankalpa is we want offspring, we want to continue this lineage, we want to pass on these things. And then whole life, looking after each other, that is the Yagna. So, they become what is called Upper Aruni and the Lower Aruni. So, Purusha is the upper firewood for producing fire. And this concept of a child is compared, especially in the Brihadaranyaka Upanishad, as a great sacrificial act. So, everything. Here is a teacher and he is the upper stick and the student is the lower stick. And what happens? The fire is put. What is the fire? The teacher's knowledge will be poured into the student and the student also will get what the teacher had acquired as the teacher had acquired from his previous persons. So, what am I talking about? At every act, you are breathing, you are eating, you are moving your hands, you are moving your legs, it can be conceived as a Yagna'''.

According to the Hindu calendar, there are six seasons, but the mantra mentions three specifically. The Devas, or gods, are the creators of these seasons, representing the desires in their minds. The mantra emphasizes that Yajna has to be performed by these deities, and the fire in the Yajna is envisioned as Supreme Brahman.

The creative process begins with the imagining of the seasons. In the spring season, called Vasant, the Devas imagined the production of ghee (Ajya). Here, the grass grows, trees flourish, and animals provide plenty of milk, leading to the creation of ghee. In the summer season, Grishma, the Devas imagined the availability of firewood. The intense heat makes firewood easily accessible. In the autumn season, Sharat, the Devas thought of offerings (Habihi), which would result from the harvest.

The key points here are the mental nature of the process, the absence of physical equipment initially, and the manifestation of concrete results through imagination. The seasons and their effects shape the world, symbolizing the ongoing creative process in life. The essence is that life is a mental process, and Yajna is a way to worship God, where God is the fire.

The mantra also suggests that every human act is a Yajna. For example, the desire for offspring leads to marriage, and the subsequent care for each other is a Yajna. The analogy of Upper Aruni and Lower Aruni illustrates the sacrificial act of producing a child. Similarly, the teacher-student relationship is compared to a Yajna, where knowledge is transmitted as an offering.

In summary, the mantra emphasizes the mental and transformative nature of Yajna, where the Devas perform a creative act by imagining and manifesting the seasons, symbolizing the ongoing creative process in life.

'''That is why Shiva Stotram is there. And then he says, if I sleep, that is Samadhi. If I move my hands, that is Arati. If I move my legs, that is called Pradakshina. And, It is your worship. Unconsciously, we are only worshipping God. Unconsciously, God is only worshipping himself. Nothing else really counts. So, this Purusha Sukta wants to convey to us that he is the creator. He is the creator created and he is the equipment with which the creature tries to worship or tries to attain union with the creator through the medium of Yagna. That is called Atma Yagna. Whatever activities we are doing, that is really a Yagna, but we are not conscious of it. That is what Krishna Bhagavan wants to tell us. Whatever the body is doing, mind is doing, if we can imagine it as a sacrificial offering to the Lord, then soon we will evolve and we ourselves will become God. How? Because whatever firewood, covered with ghee, is offered into the fire, what does it become? Fire only. So, we also, through sacrificial, we are the offering. And when we fall into the fire called God, if we really lead that kind of Yagna, then we will also become one with the fire, with the God. This is the concept of Yagna. Yagna is the act of sacrificing our separation, giving up our separation, so that we can become one with our true nature. This is the concept of Yagna. If I have been able to convey this picture, then we understand it is nothing but whole life is a Yagna, and we have to do Yagna. If we do not do it, then we will be doing it later on. I just want to add one precaution here, because Yagna is going on. Whole life is a Yagna. Whether we are conscious of it or not is a Yagna. But who is the Yagnakarta? Who is the person for whom we are doing Yagna? If it is God, we will become God. If it is for our selfish purpose, then we will be caught as an individual. We will be there as an individual, going up and down, enjoying happiness and misery, and more and more Samsara will be there, until we learn our lesson, and then we will learn how to perform Divine Yagna, and then move forward. And this idea has been presented also in Prashna Upanishad, if you remember it. So, Where from all these beings have come? Then he said, So Prajapati means here, Brahma Deva has become desirous of creation. What did he do? He performed Tapas. Then he has done this Tapaha. Tapaha means what? Deep intense thinking. What does it mean? What does this mean? It means he remembers whatever he has done in the past. I will come to that point. Then what happens? As a result of this austerity, So, any creation requires the created and the creator. Both are required. So, Here it is said, Rayi is Prakruti, and Prana or Surya or Prajapati is the male figure, Purusha. So, I created this Prakruti and Purusha. Now both of them will be combining and go on multiplying themselves and they will do my job, Iti. Then he created Kala, Samvatsara. Then he created Vritus, all the seasons. Beautiful.'''

The discourse emphasizes that everything we do, consciously or unconsciously, is a form of worship or Yajna. The Purusha Sukta conveys the idea that the ultimate reality is both the creator and the created, and all our activities are like offerings in a Yajna. The concept of Atma Yajna is introduced, signifying that every action, if seen as an offering to the divine, can lead to spiritual evolution.

The analogy is drawn with the process of a sacrificial offering, where the individual, like firewood covered in ghee, merges with the divine fire (God). The act of Yajna is portrayed as sacrificing our sense of separation to attain unity with our true nature. If performed with the awareness that we are offering to God, the individual may ultimately become one with the divine.

However, a cautionary note is added that the intention behind the Yajna matters. If the Yajna is performed with a selfless motive, aspiring to reach God, the individual may evolve spiritually. On the other hand, if the Yajna is driven by selfish desires, the individual remains caught in the cycle of individual existence, experiencing joy and sorrow until the lesson is learned.

The idea of Yajna as the act of sacrificing separation for unity is reinforced, suggesting that life itself is a continuous Yajna. The Prashna Upanishad is referenced, where Prajapati (Brahma) desires creation and undergoes intense thinking (Tapas) to initiate the process of creation. The creative forces, represented as Prakruti (Rayi) and Purusha (Surya or Prana), join together, multiplying and carrying out the divine plan. The creation includes the concept of time (Samvatsara) and the seasons (Vritus).

In summary, the discourse underscores the transformative power of conscious living as a Yajna, with the caution that the motive behind our actions determines the outcome of our spiritual journey. The connection between the individual and the divine is portrayed as a continuous sacrificial offering, leading to unity with the divine.

'''Those who have heard the Prashna Upanishad talks, they are in a better position to understand. Only intelligence required is how to connect those ideas with this Purusha Surya. This is the only thing that we can really do it. So, every creative act is a Manasika Yajna. These Gods, the deciding deities of the Indriyas and Pranas were given charge of the next round of creation. Now, another point before we close. But how did they come to know? This is how we have to do it. For that the answer given, resounding answer given is, we may think this is the first creation, but the deities were given the knowledge this creation has been done earlier, how many times? Infinite number of times. Because creation is eternal. How do we know? Because here is a Rig Vedic Mantra. What does it mean? This Brahma Deva, he wanted to create. He did Tapasya. For Tapasya, he raked his brain by deep thinking. What happened? I have done it. Last Kalpa. I don't need to do anything. I have kept all the equipment in the garage. All that I need to do is bring it out. How did I do it? Remember, this is what I have done. I did the Yagna. All things were created. These were the mantras I have created. These seasons were created. The earth was created. And the Antareksha was created. The upper world was created. The Vancha, Prithvincha, Antarekshancha, Atha, Pohu, Pohaha, Swaha created. In exactly the same way, the Devas who have to perform the next creation, the second part of the creation, they start with the performance of Yagna. How did they do? How did they know they have to do Yagna? Because they remembered, this is the commission. We were commissioned to create. And we did exactly the same thing in the previous Kalpa. And therefore, they have remembered it. And they do it very nicely. This is what we also do. A mother, she learns from her mother. First, there is a first time. After that, she remembers. So, four days back, I prepared potato curry. And then what does she do? Exactly the same thing she does. See, year after year. So first, there is a first time. There is really no first time. Everything has been repeated billions and billions of times in the past. Every so-called creative person, has been doing the same thing. It is like playing a drama again and again. Or as Swamiji says, Ferris wheel going round and round again. So, only the passengers change. The seats remain exactly the same. So, these beautiful ideas, we will continue in our next class.'''

The discussion highlights that every creative act is a form of mental Yajna, and the deities responsible for the senses and vital forces were entrusted with the task of the next round of creation. It's emphasized that this may seem like the first creation, but the deities were given the knowledge that creation has occurred infinitely many times before, as creation is eternal.

Reference is made to a Rig Vedic Mantra, indicating that Brahma Deva, having created before, decided to embark on creation again. Through deep thinking and Tapasya, he recollected the previous creation and realized that all the necessary equipment was already prepared. This concept is likened to a person who, having prepared a dish before, remembers the process and effortlessly repeats it.

The deities performing the subsequent creation also follow this pattern. They engage in Yajna because they remember that it is part of their commission, and they recall having done the same in the previous Kalpa. The idea is likened to how individuals learn from their experiences, remembering and repeating actions, as seen in the example of a mother who, after preparing a dish once, remembers the process and repeats it.

The discussion concludes by suggesting that there is no real "first time" in creation; everything has been repeated countless times. The analogy of a Ferris wheel is used, where the wheel keeps turning, and only the passengers change. The repetition of creative acts is portrayed as a timeless and cyclical process. The promise is made to continue exploring these ideas in the next class.

[[Category:Purusha Suktam]]

Purusha Suktam Lecture 07 on 06-July-2023

2023-11-13T22:15:26Z

2023niru: /* Full Transcript */

== Full Transcript ==
We have been studying the Purusha Suktam. In our last class the fourth and fifth mantras we have dealt with. What does it mean?

त्रिपादूर्ध्व उदैत्पुरुषः पादोऽस्येहाभवत्पुनः ।

ततो विष्वङ् व्यक्रामत्साशनानशनेऽअभि ।।4।।

Three fourths of the God is situated on top. The other quarter alone has evolved into this world. Then He penetrated into all the inert substances of living beings and spread them. That was the fourth part of the Purusha Sukta. The fifth part of the Purusha Sukta is

ततो विराडजायत विराजोऽअधि पूरुषः ।

स जातोऽअत्यरिच्यत पश्चाद्भूमिमथो पुरः ।।5।।

'''''Tato Virat Ajayata'' from that same Supreme Being, first He manifested Himself as Virat, as Ishwara, as Hiranyagarbha and as Virat. VIRAJO ADHI PURUSHAHA That same Being emerged and He spread everywhere and He alone is manifesting SAJYATAH ATYARICCHATAH. Having created Ishwara, Hiranyagarbha and Virat, what did He do? PASCHAT, after that BHOOMIN ATHAH PURAHAH, created Bhoomi. Bhoomi means Jagat and then what did He do? He had to create individual creatures, the bodies and minds of every living creature, Prani is called PURAHAH. PURI SHETE IITI PURI, you have to understand PURUSHAHAH. Puri means what? A body, a city actually. They are in the city. We get this idea also in the Bhagavad Gita. NAVA DHVARE PURE DEHI NAIVA KURVAN NA KARAYAT So this human body has got nine gates, NAVA DHVARA. The eyes, the ears, the nostrils and the mouth and the navel and the two, what we call waste product dischargers, etc. Nine, NAVA DHVARE PURE DEHI, so He created an innumerable, uncountable number of bodies, right from the amoeba to the highest evolved being called Brahma. Brahmaloka, not Brahman, do not mistake it. Then, earlier I mentioned it, this was what actually the Lord had created some of the Devatas like Eshwara, Hiranyagarbha and Virat and commissioned them as if, because these three are none other than that Virat Purusha or Brahman only, but as it were, He commanded. Now I created you, you go and create yourself.'''

''Tato Virat Ajayata'' from that same Supreme Being, first He manifested Himself as Virat, as Ishwara, as Hiranyagarbha and as Virat. VIRAJO ADHI PURUSHAHA That same Being emerged and He spread everywhere and He alone is manifesting SAJYATAH ATYARICCHATAH. Having created Ishwara, Hiranyagarbha and Virat, what did He do? PASCHAT, after that BHOOMIN ATHAH PURAHAH, created Bhoomi. Bhoomi means Jagat and then what did He do? He had to create individual creatures, the bodies and minds of every living creature, Prani is called PURAHAH. PURI SHETE IITI PURI, you have to understand PURUSHAHAH. Puri means what? A body, a city actually. They are in the city. We get this idea also in the Bhagavad Gita. NAVA DHVARE PURE DEHI NAIVA KURVAN NA KARAYAT So this human body has got nine gates, NAVA DHVARA. The eyes, the ears, the nostrils and the mouth and the navel and the two, what we call waste product dischargers, etc. Nine, NAVA DHVARE PURE DEHI, so He created an innumerable, uncountable number of bodies, right from the amoeba to the highest evolved being called Brahma. Brahmaloka, not Brahman, do not mistake it. Then, earlier I mentioned it, this was what actually the Lord had created some of the Devatas like Eshwara, Hiranyagarbha and Virat and commissioned them as if, because these three are none other than that Virat Purusha or Brahman only, but as it were, He commanded. Now I created you, you go and create yourself.

'''There was a very funny story, Holy Mother tells it very beautifully. So this Brahma was commanded by Vishnu, Narayana. Remember, Brahma is always depicted as coming out of the navel of Vishnu, Navikamala. And then Vishnu said, now I am very clever. So I have created a servant and I will give all the housework to him and I will rest on spring cot, Ananta shayana. So He commanded and then Brahma obediently started. This was the story that Holy Mother gives now. He created first of all four Manasa Putras, very beautiful concept, everything, the whole creation comes out of what? First it starts only in the mind, then it appears to be outside. Really speaking, everything is JNANARUPAM, only in the form of knowledge. The whole world outside, inside is only the knowledge concept, this is inside, that is outside. How do you know in dream? You think there is outside, there is inside. When you wake up, oh, it was all my thought only. So these four Manasa Putras, Sanaka, Sanandana, etc. Being the nearest creatures of Sattva Guna, pure Sattva, they recognized, hey brothers, our father wants us to enter into the Samsara Sagara, nothing doing, let us run away, become Sanyasins. And they disappeared and the father became very disappointed. I thought that this fellow Vishnu created me to escape work, and I have created four Manasa Putras to escape and then take rest, retired life, but these fellows have run away from me. What is the way out now? Otherwise, I will have to do the entire housework. Then what did he do? He cleverly created two separate beings, man and woman, Purusha and Sthiri. And then the Purusha forgot father, the whole world fell madly in love with the woman. The woman also madly was in love and then merrily Samsara went on from that time onwards. Nobody has ever opened the mouth, I want to become a monk. Even if in South India, if a fellow says, I want to become a monk, it is part of the marriage ritual that I want a wife, otherwise I am sure to renounce.'''

'''Anyway, so what are we talking about? The Lord created, that was called Prathama Srishti, primary creation and He commissioned these Devatas. Now you start. These Devatas are called Adhishtatru Devatas. For example, all the Pancha Bhutas are the Adhishtatru Devatas. So they came together and then they said, this is your work, this is my work, and they represented their own parts. For example, Akasha as the ear, Vayu as the skin, Agni as the eye, etc. By the way, Agni and Surya are synonymous, so Aditya is there. So then the commandment came that you will have to propagate this Samsara Sagara. What to do now to propagate this Samsara Sagara? Because they were there, but the equipment was not there. This is where the concept of Yagna comes. The concept of Yagna is, I myself am Divine, I myself am the Karta, I myself am the Kriya, I myself am everything. How do we understand it? Very easy. Just go to the dream state. What do you do every day? You yourself, created as yourself, as your neighbors, as your friends, as your enemies, as the living, as the non-living. And if we can create such a marvelous dream universe, is it so difficult for Brahma?'''

"There was a very funny story; Holy Mother tells it beautifully. So, Brahma was commanded by Vishnu, Narayana. Remember, Brahma is always depicted as coming out of the navel of Vishnu, Navikamala. Vishnu said, 'Now I am very clever. I have created a servant, and I will give all the housework to him while I rest on a spring cot, Ananta shayana.' He commanded, and then Brahma obediently started. Holy Mother shares this story. Brahma created, first of all, four Manasa Putras - a beautiful concept. Everything in the whole creation starts in the mind, then appears outside. Really speaking, everything is JNANARUPAM, only in the form of knowledge. The whole world outside, inside is only the knowledge concept; this is inside, that is outside. How do you know in a dream? You think there is an outside, there is an inside. When you wake up, you realize it was all your thought. These four Manasa Putras, Sanaka, Sanandana, etc., being the nearest creatures of Sattva Guna, pure Sattva, recognized, 'Hey brothers, our father wants us to enter into the Samsara Sagara, nothing doing. Let us run away, become Sanyasins.' They disappeared, and the father became very disappointed. He thought Vishnu created him to escape work, and he created four Manasa Putras to escape and then take rest, retired life. But these fellows have run away from me. What is the way out now? Otherwise, I will have to do the entire housework. Then what did he do? He cleverly created two separate beings, man and woman, Purusha and Sthiri. The Purusha forgot the father, and the whole world fell madly in love with the woman. The woman also was madly in love, and merrily Samsara went on from that time onwards. Nobody has ever opened their mouth, saying, 'I want to become a monk.' Even in South India, if someone says, 'I want to become a monk,' it is part of the marriage ritual that 'I want a wife; otherwise, I am sure to renounce.'

Anyway, so what are we talking about? The Lord created; that was called Prathama Srishti, primary creation, and He commissioned these Devatas. 'Now you start.' These Devatas are called Adhishtatru Devatas. For example, all the Pancha Bhutas are the Adhishtatru Devatas. They came together and said, 'This is your work, this is my work,' and they represented their own parts. For example, Akasha as the ear, Vayu as the skin, Agni as the eye, etc. By the way, Agni and Surya are synonymous, so Aditya is there. Then the commandment came that you will have to propagate this Samsara Sagara. How to propagate this Samsara Sagara? Because they were there, but the equipment was not there. This is where the concept of Yagna comes in. The concept of Yagna is, 'I myself am Divine, I myself am the Karta, I myself am the Kriya, I myself am everything.' How do we understand it? Very easy. Just go to the dream state. What do you do every day? You yourself create as yourself, as your neighbors, as your friends, as your enemies, as the living, as the non-living. And if we can create such a marvelous dream universe, is it so difficult for Brahma?"

'''There was a very interesting conversation between Swami Vivekananda and his householder disciple, Sarachandra Chakravarti. And one day this topic came, which is a topic of creation. Then naturally, we don't know what happened, but Sarachandra Chakravarti had recorded these things that came out as talks of Swami Vivekananda, or conversations of Swami Vivekananda, or dialogues of Swami Vivekananda, etc. This concept was there. Swamiji was explaining, being Brahma. Brahma means Sattva Guna Sampanna. Whatever, he is also called Sathya Sankalpa, Sathya Kama. Whatever he desires to do, the moment he thinks, it comes out exactly as he imagined. And I will also explain further, the same process is going on even today, in every act. I will come to that. First I explain, when supposing Brahma says, I want a cow to be created. The moment he thinks of a cow, cow becomes Pratyaksha, exactly like love. The moment you think of a cow in your dream, immediately the cow comes. The moment you think of a beautiful building, it will come. Whatever you think, because it is all made up of what you call Vasanas, your thoughts, nothing but your Kalpana. That is why dream is called Kalpavriksha. Whatever you think in the dream, that will come true. But remember, like the story of Sri Ramakrishna, not only good things. So you are imagining good things, immediately they will come. But you are imagining, some fellow doesn't like me, he will come and beat me up. Immediately you get beaten up also. So before going to dream state, you better be aware of these problems and only think only positive thoughts. Everybody is coming and saluting me. Best thing is to dream, to go to deep sleep. Dreaming, like Swami Vivekananda, I am what is called a beautiful beam of light. Slowly that beam of light grows and grows and grows and finally envelops the whole universe. Jyoti, that was sometime. The other time, I have become a monk and I depended solely upon God. And I go round and round and then totally dependent upon God. I am the most ideal Sannyasin in this world. And He was, and that was His nature and that was what His childhood dream was giving a hint. This is what you are going to become. And that also applies to us. If we go on thinking, I want to become a miserable householder, and that is what you will also become. A great saint, that is what you will become.'''

"There was a fascinating conversation between Swami Vivekananda and his householder disciple, Sarachandra Chakravarti. One day, the topic of creation came up, and although the exact details of what transpired are unknown, Sarachandra Chakravarti had recorded these discussions, presenting them as talks, conversations, or dialogues of Swami Vivekananda. In these discussions, Swamiji explained the concept of being Brahma.

Brahma, he described, embodies Sattva Guna Sampanna and is also referred to as Sathya Sankalpa and Sathya Kama. Whatever Brahma desires to create, the moment he thinks of it, it materializes exactly as he imagined. To illustrate further, Swamiji elaborated on the ongoing process happening even today in every act. When Brahma decides, for instance, to create a cow, the mere thought brings the cow into existence—this process parallels the nature of dreams and the power of imagination.

In the dream state, thoughts manifest immediately, akin to the story of Sri Ramakrishna. Whether positive or negative, your thoughts materialize in the dream world. Hence, Swamiji advised being aware of these dynamics before entering the dream state and focusing on positive thoughts. Dreaming, he suggested, is like navigating a Kalpavriksha, where your thoughts shape your experiences.

Swami Vivekananda shared personal instances, recounting dreams where he envisioned himself as a radiant beam of light, growing to envelop the entire universe. Another dream portrayed him as a monk, wholly dependent on God, illustrating an ideal Sannyasin. These dreams, he believed, were glimpses into his future, echoing his childhood aspirations. Swamiji emphasized that our thoughts shape our destinies. If we consistently think of becoming a miserable householder, that is likely our reality. Conversely, envisioning oneself as a great saint sets the path towards that noble aspiration."

'''Whatever you think, you will become. That is the most marvellous psychological fact which I am going to very briefly expound it. But this is what had happened that the Devas, Devatas, all the Devas, they are called Devas. Deva means shining beings and they did not have any physical equipment. Now they had to create physical equipment just like a scientist had a brilliant idea and he wants to do experimentation, but for that some implements are necessary, and those implements were not available. So he will have to call some engineers and say, this is the type of equipment I require and they will take his idea. This is what is called creativity and they will fashion which is very mechanical work. But the creative part of it belongs to the scientist. So like that the Deva also they have done. Now before I go further, I will give you this marvellous concept. What did these Devas do? So this is what I will first read out the sixth part of the Purusha Suktam. Then we will go into the details.'''

'''यत्पुरु॑षेण ह॒विषा᳚ । दे॒वा य॒ज्ञमत॑न्वत ।'''

'''व॒स॒न्तो अ॑स्यासी॒दाज्यम्᳚ । ग्री॒ष्म इ॒ध्मश्श॒रद्ध॒विः । ।।6।।'''

'''For the Yajna to be performed by the Deities with God Himself as the object of fire. These Gods, imagined Gods are Purusha. Remember this is called Purusha Suktam. Here Purusha means supreme reality. They imagined Him in the form of a Yajna. By the way, Yajna is a creative act. Whenever you hear the word Yajna, it is a creative act. That Vedic times the word Yajna, Yaga used to be very frequently used. But nowadays if we have to translate into what is called contemporary term, we have to use the word Pooja. And if anybody knows what is Pooja, then two important factors emerge. I am talking so that if you understand about Pooja, exactly the same thing we can also understand applying it to Yajna. The first factor is who can worship God. Pooja means worshipping God, contemplating God, thinking of God, trying to conceive through a limited intellect what is God. Who can do that? We don't have the foggiest notion of what God is. And therefore, who can really worship God? Only God can worship. Only God knows all about Himself 100%. So what can we do? Try to become like God. How can I become like God? I have not even started doing worship for that purpose. Oh Lord, You do Your own worship. I am willing to become Your instrument. This is called Sharanagati.'''

The lecture begins by emphasizing the profound psychological fact that whatever one thinks, one becomes. This idea sets the stage for a discussion about the creative process, linking it to the concept of the Devas (shining beings or gods) in Hindu mythology. These Devas are described as entities without physical equipment, and they need to create such equipment to carry out their creative endeavors.

An analogy is drawn with scientists who, despite having brilliant ideas, require physical implements for experimentation. Similarly, the Devas need to fashion physical equipment based on their creative ideas. The distinction between the creative aspect (belonging to the scientist or Deva) and the mechanical execution (done by engineers or implementers) is highlighted.

The lecturer introduces a marvellous concept by delving into the sixth verse of the Purusha Suktam, a hymn that describes the cosmic person or Purusha. The verse reads:

"yatpurushena havishaa devaa yajnamatanvata vasanto asyaaseedajyam griishma idhmashsharaddhavih"

The verse describes the Devas performing a Yajna (sacrifice or ritual) with God as the object of fire. Here, Purusha refers to the supreme reality. The Devas imagine God in the form of a Yajna, emphasizing that Yajna is a creative act. The term "Purusha Suktam" signifies that Purusha is the subject of the hymn, representing the supreme reality.

The lecturer provides a contemporary interpretation, stating that if we were to translate the ancient term "Yajna" into modern language, it would be akin to "Pooja" or worship. Worship involves contemplating, thinking, and trying to conceive God through a limited intellect. The discussion highlights two essential factors related to worship: (1) Only God can worship God, as only God knows everything about Himself, and (2) Individuals can aspire to become instruments of God, expressing a concept known as Sharanagati (surrender).

The discourse sets the foundation for a deeper exploration of the creative act of the Devas and its relevance to the broader understanding of worship and surrender in the subsequent discussions.

'''Very briefly, I want to tell you, every Pooja has got four parts. What is the first part? You set aside a beautiful place, whatever is convenient, clean it up, then put either some idols or pictures or some symbols like Omkara, cross or crescent moon, etc. Every religion, by the way, has got these what you call symbols. And then what do you do? You collect flowers. And how do you collect flowers? You take bath, put on fresh cloths, go out, collect the best flowers, some fruits, some eatables or even food, and then prepare them in the cleanest way. Bring them, decorate the image or symbol and garland them. And then certain equipment like Pooja vessels, that they should be cleaned. Everything should be associated with God, must be clean and pure. The very first act is sipping water thrice called Aachamana, symbolizing that I am becoming pure. Gross body is becoming pure. Subtle body is becoming pure. Causal body is becoming pure. Then various mantras are there. So the water has to be sprinkled on each item. This is purification of flowers. This is purification of food. This is purification of the seat on which I am sitting. This is purification of the entire atmosphere. This is the purification of the four quarters, four dishas. And then there is an Agni Mantra. If any malvalent elements want to hurt or harm, then I am creating a wall of fire with the mantra Ram. Sri Ramakrishna actually used it to see a wall of fire. In essence, everything which I am going to use, that must be made pure. Myself should be pure on the seat on which I am sitting, the room or the place where we are sitting, there is something called Bhumi Shuddhi, purifying the very earth upon which I am sitting. So everything must be made pure. This is the first part. This is called Shuddhi.'''

'''The second part is a very important part. What is it? This taking up some mantras. Then this hand is yours. This heart is yours. This head is yours. These hands and legs and eyes and ears, the entire body is yours. That is the most important part called Nyasa. Nyasa means transferring ownership of this body and mind to the Divine Lord. That means what remains is nothing but God. What about my body? I have offered it to God. And once this body belongs to God, my body becomes God's body. And then God alone can worship. This is the concept. Then the third part of it is called Manasa Puja. That is the most important part of any Puja, mental worship. You meditate upon the Being, how you want to imagine Him. And then various items have to be offered. And in that food is to be offered. And the God has to be fanned. And like that human imagination, whatever, as if God is a very important human relation, our father, our mother and most beloved has come to our house after a long time, welcome him and gave him water and then bathed him, gave him new cloths and then gave him many things to eat. But also you give him a garland, flowers, etc.'''

The lecture briefly explains the four parts of every Pooja (worship) and their significance:

# Shuddhi (Purification):
#* Set aside a clean and beautiful place for worship.
#* Use idols, pictures, or symbols like Omkara, cross, or crescent moon.
#* Collect fresh flowers, fruits, and clean eatables.
#* Purify everything associated with the worship, including Pooja vessels.
#* Perform Aachamana (sipping water thrice) symbolizing purity of the gross, subtle, and causal bodies.
#* Use mantras to purify items, the seat, the atmosphere, and the four quarters.
#* Use an Agni Mantra to create a protective wall of fire.
# Nyasa (Transferring Ownership):
#* Transfer ownership of body parts (hands, heart, head, etc.) to the Divine Lord.
#* Surrender the body and mind to God, considering them now owned by the Divine.
#* Recognize that what remains is nothing but God, and only God can perform the worship.
# Manasa Puja (Mental Worship):
#* Meditate upon the Divine Being in the desired form.
#* Offer various mental items, including food.
#* Imagine performing traditional acts of hospitality, like welcoming, offering water, bathing, providing new clothes, and offering flowers.

The lecture emphasizes the mental worship (Manasa Puja) as the most crucial part of any Pooja. It involves sincere meditation on the Divine, offering various mental items, and expressing devotion through imaginative acts of care and hospitality, mirroring how one would welcome a beloved guest or family member.

'''Physically, fourth part, that is what we do. But in the mental part, what do we do? We have to develop some spiritual qualities. And those qualities are comparable to what is called the flowers that we offer physically. A sample I am giving, AHIMSA Not hurting anybody because there is nobody excepting me. I am only manifesting in the form of everybody. Then INDRIYA NIGRAHA Complete control of the body and mind is one of the best flowers. And then DAYA, compassion. And then KSHAMA. If somebody had done some harm to me, hurt to me, anything that is negative experience, I have to forgive and forget. KSHAMA And then lastly, as a result of all this, true knowledge dawns upon me. That is called GNANA. GNANA PUSHPAM What is GNANA PUSHPAM? Nothing else exists excepting you, O Lord. So this is how our ancient Rishis had devised this thing. And it is there. The same concept is there in every religion. I will simply give one example. Christians celebrate mass. What is the mass? There they worship Christ as God Himself and offer Him wine and bread. What does wine represent? As if it is the blood of Christ. And what does the bread represent? The flesh of Christ. Is it cannibalism? No. What it means is I am offering these things and I am looking upon Christ as bread and wine. And when I eat His flesh and when I drink His blood, I am going to become Him. That means the concept of I is destroyed. What remains is only Christ. As the adage goes, we are what we eat. So if we eat Christ's flesh, Christ's blood, we become Christ. What is the idea? Let me become Christ. Let me become divine. Let me become Brahma. That is the concept. Everywhere it is there. However crudely it is expressed. So this is the idea of Yajna. This is the Pooja. Modern Pooja represents Yajna.'''

The lecture delves into the mental aspect of worship, focusing on the development of spiritual qualities during the fourth part of Pooja. These qualities are likened to flowers offered in physical worship:

# Ahimsa (Non-violence): Not hurting anyone as there is nobody but the self manifesting in different forms.
# Indriya Nigraha (Control of the Senses): Complete control of the body and mind.
# Daya (Compassion): A flower representing compassion.
# Kshama (Forgiveness): Forgiving and forgetting, especially when harmed.
# Jnana (Knowledge): True knowledge that dawns upon oneself.

Jnana Pushpam: The flower of knowledge, symbolizing the understanding that nothing else exists except the Divine.

The lecture draws parallels with rituals in other religions, citing the Christian Mass where wine and bread symbolize the blood and flesh of Christ. In this act, the idea is to consume Christ, transforming oneself into Christ—a concept resonating with the essence of becoming divine found in various spiritual traditions.

In essence, the lecture emphasizes that modern Pooja represents Yajna, and the core idea is to dissolve the ego and become one with the divine through various symbolic rituals and mental practices.

'''What is the essence of what we discussed so far? That this is a way of behavior, a way of thinking, a way of expressing words, whereby my separate individuality is completely negated. And what remains? God alone remains. This is the beautiful idea of Yajna. That is why Bhagavan Krishna also says that a whole life has to be transformed into a Yajna. Yajna artha karma naha anyatra loko yam karma bandhanaha. Anything not done as a Yajna, as an offering to the divine, binds us more. Binding means what? Separation from God and me becomes stronger and stronger. The distance grows longer and longer between me and God. What is between me and God? My body, my mind and pure Sat, pure Chit and pure Ananda. What is the idea? If I become like God, I will be immortal. I will be Sarvajna, all-knowing and all happiness, I become one with happiness. I don't own, I don't have happiness, but I become happiness. That is the beautiful idea. Now, this is what I wanted to tell you. What is this Yajna business which our Rishis were doing earlier? And as any puja requires the person who is doing certain implements, light up a fire and offer with certain mantras. In the modern puja also, exactly the same thing is done. Now, in this Yajna, we require certain equipment. But God has created these Devas, but he has not given them the equipment. Now, they were commanded to perform this Yajna. What does it mean? Yajna means a marvelous concept is introduced here. What is that marvelous concept? Yajna means creation of the world. Yajna means creation. How is Yajna a creation? I will briefly give an introduction, which I promised to you earlier. Then it will be easier for us to understand this concept. What is it? I will give you an illustration of, let us say, a poet. What does the poet do? First of all, he will sit there. And he has been given that aesthetic sense. That aesthetic sense is given to him by God. And he has to use that aesthetic sense. Using that aesthetic sense to create some marvelous poem or literature, that is called Yajna. And for that, what does he do? He sits. He focuses. He removes all negative thoughts. And then his native intelligence, again given by God, it goes to work. What does it mean? I mean, for the God-given intelligence to function, all the things that are obstructive must be removed. That removal process is called Yajna.'''

The essence of the discussion is centered around the concept of Yajna as a transformative practice, a way of behavior, thinking, and expressing words. Yajna is a means to dissolve individuality and draw closer to the divine, as articulated in various spiritual traditions, including the teachings of Bhagavan Krishna.

Yajna, as discussed, is a way of life where one's actions are dedicated as offerings to the divine, emphasizing selflessness and negation of the ego. The lecture draws parallels between ancient Vedic rituals and modern-day Pooja, stressing that both are expressions of the same fundamental concept—transforming one's life into a continuous act of Yajna.

The analogy of a poet creating a poem is used to illustrate the process of Yajna. The poet, bestowed with aesthetic sense and intelligence by the divine, engages in the act of creation by focusing, removing obstacles, and allowing the innate intelligence to manifest. This removal of obstacles is likened to the Yajna, signifying the clearing of impediments to let the divine intelligence express itself.

In essence, Yajna is presented as a way to bridge the perceived separation between the individual and the divine, a process of offering one's actions and thoughts to the greater cosmic order. The transformative power of Yajna lies in its ability to dissolve the ego and facilitate a sense of oneness with the divine.

'''Then what happens? Beautiful ideas start flowing from that person. And then for that purpose, he also has to create words. These are, remember, still at the creative level. He has the creative ideas. But he has to put it in a particular format so that people like us can enjoy them. For example, in Sanskrit, Kalidasa wants to create Raghuvamsha. Very interesting concept. For that, what did he do? He said, Oh Lord, I am not capable of doing it. That's why he prays, You, Parvati and Parameshwara, the parents of this entire creation, you are inseparable. Prakruti and Purusha are inseparable, like a word and its meaning or an object and its name. The name and the object by which, by this name, which we are calling by a particular name, name and that particular object, indicating that particular object are inseparable. Simple example. You say table. You don't mean a tree. You don't mean anything else. You mean exactly table. So the sound, the word table and the object table, they can never be separated. Whether you do it mentally or physically, they can never be separated. So Prakruti and Purusha cannot be separated. And they are what we call Adidampathis. They are the original parents. Now I want to write something creatively. And I can do it only by your grace. Therefore, Vagartha Pratipakthai. So that in my creative mind, the right word corresponding to the idea I want to express, the right expression of the idea must be a boon granted by you to me. So I am praying to whom? Parvati, Parameshwara, who are the Jagataha Pitarao. They are the parents of the entire world. So an idea and its expression. This is the process. Here we have to do it. These people have that idea. But they require for further creation, the equipment, the expression. And the expression has not been created. So what did these Devatas do? They first of all prayed to God. And you are manifesting through us. You are manifesting through us in the form of intelligence. Devas means knowledge. Knowledge means intelligence. Light means knowledge. But now you commanded us to create this entire so-called physical universe, mental universe, causal universe, etc. We require. For that, what do we do? We will imagine you, the Divine, as the material. Both what is called material cause and also intelligent cause, also instrumental cause. This is the concept of Ignat'''

The lecture delves into the creative process, using the example of a poet creating a poem. The poet is described as someone who receives beautiful ideas that flow from a higher source. However, to convey these ideas to others, the poet needs to articulate them through words. This process is likened to Yajna, where the removal of obstacles allows the innate intelligence to manifest and creative ideas to flow freely.

The analogy then shifts to Kalidasa, the Sanskrit poet who prayed to Parvati and Parameshwara (Shiva) for creative inspiration. The concept of inseparability, such as that between a word and its meaning, is introduced. The poet seeks the grace of the divine for the right words corresponding to the creative ideas. This prayer is seen as a recognition of the divine as the source of both ideas and their expression.

The lecture emphasizes the importance of the divine in the creative process, with the Devas (gods) representing knowledge and intelligence. The Devas, commanded to create the universe, pray to God for the material, intelligent, and instrumental causes required for this creative endeavor. This is aligned with the concept of Yajna, where the act of creation is seen as an offering to the divine.

In summary, the discourse highlights the interconnectedness of creative inspiration, divine grace, and the act of creation. The poet, like the Devas, acknowledges the divine as the source of creativity and seeks inspiration for the expression of profound ideas. The concept of Yajna is presented as a way to engage in a transformative creative process, offering one's actions to the divine.

. '''And then what is the important point? Because they were such highly evolved beings, full of Sattva Guna, whatever they thought manifested itself as what we call the physical mental universe. I am repeating it. What is their Ignat? Complete prayer to the Divine that you have given us that intelligence. Let us put that intelligence to work. We will take you as the Ignat Pashu, as the fire, as the offering. You are everything. And we will mentally go on meditating. We are doing the Ignat, mental Ignat. And then whatever we think becomes physically created thing present in the outside world. So for that purpose, this concept of Ignat. In Ignat, what do you need? First of all, a person who does the Ignat. Secondly, what we call fire is required. Then Ghee is required. Then some food, Naivedya is required to be offered. All these things have to be offered, put into the fire. Who is the fire? You are the fire. And as they are thinking externally, physically, those very things that they are imagining in their minds have become physically present there. In our case, it doesn't happen. Yes, it happens in our case also. I am going to give you one or two examples. Supposing a cook is there. And you know there are many great cooks are there. What does he do? He will sit and he will think. These are the combinations. If I mix this and this and this and this in this particular proportion, then a new dish will be created. If this dish is created, already it is created in the mind, creativity. All that he needs to do is take some physical things, combine them according to his idea and he will taste first. Then he will give 10-15 other people and when they all say marvellous, this is very very tasty, then it becomes a new creation. Rasagulla is a practical example. So in the 19th century, before that there was no Rasagulla. So there was one Bengali person, very creative person. He thought, why not I do like this? And then he experimented. He must have experimented many times. And then Rasagulla was created. Now Rasagulla has become very popular. Now people are adding to that Rasagulla many things. Rasagulla, Payasa, Payasa Rasagulla, so many other things they are doing it. But the original idea was there. Now here we have to take note of one particular point, very important. What is that point? When I am giving these examples, for example, a poet wants to put paper is available, pen is available, only the person's ideas were there. He will put it on the paper and pen. But when these Devas started this one, there was no equipment is there. But they have to create that equipment. As I gave earlier this example, there is what is called a very expert surgeon. He wants to perform very complicated surgery. But there were many, many actual examples. The surgeon knew what to do, how to do. But he doesn't have that particular instrument. He calls some engineers, can you make something like this? Because this person knows only how to operate, not how to make the instrument. But he knows exactly what function the instrument should be able to perform. The engineer doesn't have the idea, but he has the skills how to manufacture. So he will bring about an experiment, of course, will be done. And then the surgeon, he will use it. Sometimes there will be some problems. It goes on increasing. All the present equipment that we have today is all the result of so many people's experiments are there. These are all our creations. But already physically all the material is available. But there is no material available before the creation of this universe. So what did these people do? They imagined the supreme reality is the fire. The supreme reality is what is called the summer season. And then the spring season and the Sharath Kala or the atom season. They imagined in their mind. But these are words that are deeply pregnant with symbolism.'''

And then what is the important point? Because they were such highly evolved beings, full of Sattva Guna, whatever they thought manifested itself as what we call the physical mental universe. I am repeating it. What is their Ignat? Complete prayer to the Divine that you have given us that intelligence. Let us put that intelligence to work. We will take you as the Ignat Pashu, as the fire, as the offering. You are everything. And we will mentally go on meditating. We are doing the Ignat, mental Ignat. And then whatever we think becomes physically created thing present in the outside world.

So for that purpose, this concept of Ignat. In Ignat, what do you need? First of all, a person who does the Ignat. Secondly, what we call fire is required. Then Ghee is required. Then some food, Naivedya is required to be offered. All these things have to be offered, put into the fire. Who is the fire? You are the fire. And as they are thinking externally, physically, those very things that they are imagining in their minds have become physically present there.

In our case, it doesn't happen. Yes, it happens in our case also. I am going to give you one or two examples. Supposing a cook is there. And you know there are many great cooks are there. What does he do? He will sit and he will think. These are the combinations. If I mix this and this and this and this in this particular proportion, then a new dish will be created. If this dish is created, already it is created in the mind, creativity. All that he needs to do is take some physical things, combine them according to his idea and he will taste first. Then he will give 10-15 other people and when they all say marvellous, this is very very tasty, then it becomes a new creation. Rasagulla is a practical example. So in the 19th century, before that there was no Rasagulla. So there was one Bengali person, very creative person. He thought, why not I do like this? And then he experimented. He must have experimented many times. And then Rasagulla was created. Now Rasagulla has become very popular. Now people are adding to that Rasagulla many things. Rasagulla, Payasa, Payasa Rasagulla, so many other things they are doing it. But the original idea was there.

Now here we have to take note of one particular point, very important. What is that point? When I am giving these examples, for example, a poet wants to put paper is available, pen is available, only the person's ideas were there. He will put it on the paper and pen. But when these Devas started this one, there was no equipment is there. But they have to create that equipment. As I gave earlier this example, there is what is called a very expert surgeon. He wants to perform very complicated surgery. But there were many, many actual examples. The surgeon knew what to do, how to do. But he doesn't have that particular instrument. He calls some engineers, can you make something like this? Because this person knows only how to operate, not how to make the instrument. But he knows exactly what function the instrument should be able to perform. The engineer doesn't have the idea, but he has the skills how to manufacture. So he will bring about an experiment, of course, will be done. And then the surgeon, he will use it. Sometimes there will be some problems. It goes on increasing. All the present equipment that we have today is all the result of so many people's experiments are there. These are all our creations. But already physically all the material is available. But there is no material available before the creation of this universe.

So what did these people do? They imagined the supreme reality is the fire. The supreme reality is what is called the summer season. And then the spring season and the Sharath Kala or the autumn season. They imagined in their mind. But these are words that are deeply pregnant with symbolism.

'''What does that mean? That means there was no fire also, remember. So they thought we require a fire. They imagined the summer season. Then they imagined the spring season. Then they imagined the atom season. And these seasons were created. So summer season was not there. It was created. Spring season was not there. That was created. And atom season was not there. It was created. Their thoughts became physical, concrete seasons of which we are all experiencing ever this day. What does these three seasons really mean? These three seasons mean, that is what he is telling, the Vasant Kaala is what you call beautiful, very plenty of food is available. But to cook the food and make it digestible and palatable, one has required the fire. In summer season, plenty of firewood is available. And in Sharath Kaala, this food, plenty of this harvesting has been done. So, the spring season, what happens? The cows, the animals, they give birth and when they give birth, they give plenty of milk. And from the milk, you can have butter. From the butter, you can have ghee. The spring season represents ghee. Summer season represents the firewood. And the autumn season represents the cakes, etc. that have been to be offered. What is the ghee meant for making the fire burn brightly? And firewood, without firewood, where to put this ghee so that it can light up the firewood? Firewood is necessary. But what is the speciality? Unlike us, we become creative with the already created things. But these beings, devas, they themselves, by their very thought, pure thought, prayerful thought, they became what Sri Ramakrishna calls Kalpavriksha, wish-fulfilling tree. But that wish is not a harmful wish. They want to do good to the world. So, this is the concept of yajna. And the same concept of yajna, we have to extend. You want to reach God, then you have to do yajna. You want to have prosperity, you have to do yajna. You want to have a beautiful householder's life, you have to do yajna. Every stage of life is conceived of as yajna. Instead of calling it yajna, you know what is it called? Ashrama. Ashrama means what? You live this type of life, yajnik life, that is called ashrama. Don't live that kind of life, it becomes shrama. Yajna, ashrama, shrama. Choice is yours. With this background, I hope you understood. Being devatas, they wanted to produce materials with which they can really worship the divine, praise the divine, etc. For that purpose, there was no physical equipment. So, mentally they imagined, and being gods, what they imagined has become physically present. And why I have taken such a long time to give this introduction, even today, that process is going on. So, somebody creates a new dish. That was never there. Mentally, he will become a creative person and then he will create. A surgeon's example I have given. A surgeon, before that person, there was not that particular instrument. But he conceives this instrument should be like that. Imagine, in the 16th century, industrial civilization had started. Somebody conceived, can we not use the power of kerosene, the power of petrol, to create some machines, so that the machines can do human labor. Somebody has to do it. Their creativity is slowly the evolution of the creativity. Now, artificial intelligence we call it. That is also nothing but pure creativity. But the motivation for the creativity should be good. Motivation can be of two types, selfish and unselfish. If it is unselfish, we will become, we will reach God. If it is selfish, we will be becoming more and more involved into this samsara. So, in this background, let us enter into it. So, what did these devas do? They decided, they wanted to perform. And so they performed. Remember, there was no physical equipment. So, they sat down, closed their eyes and imagined mentally, we are lighting up a fire and then we are offering what is called ghee, etc. We are also offering Naivedya, various items of food to the Divine Lord. So, they imagined the fire to be Brahman. They imagined how to produce ghee and food material and what is called stoking the fire and keeping it burning bright. And that came in the form of three desires. The production of what is called spring season, summer season and autumn season. How beautiful!''' .

But don't think only three seasons are there. Don't go. Don't think that other seasons are not there. Three seasons are specially mentioned. These three seasons represent various desires in their minds. We'll come to that a little later. But let me tell you a little bit more about what does it mean in your life.

In modern life, when you want to make your life creative, you may want to take something and make it into something new. Take the example of a cook creating a new dish. A Bengali person creates Rasagulla. He takes milk, separates the channa, processes it, and gets Rasagulla. However, the cook is not creating from basic raw materials; the milk was already there. But the Devas created the entire universe from non-existing raw materials. This creative process, starting from pure thought, is ongoing in our lives. In the 16th century, industrial civilization started, and someone conceived using kerosene and petrol to create machines for human labor—artificial intelligence, another form of creativity, evolved over time.

Now, let's go back to the Devas. They wanted to perform Yajna, but there were no physical tools. So, they sat down, closed their eyes, and imagined lighting a fire, offering ghee and Naivedya to the Divine. They imagined the fire to be Brahman, with desires for the production of spring, summer, and autumn seasons.

These seasons have symbolic meanings. The spring season, Vasant Kaala, is beautiful with plenty of food, representing positive experiences in life. However, to cook and make the food palatable, you need fire. In the summer season, plenty of firewood is available. And in Sharath Kaala (autumn), harvesting has been done, representing the offerings.

The spring season involves animals giving birth, providing plenty of milk, leading to butter and ghee. So, spring represents ghee, summer represents firewood, and autumn represents the cakes to be offered. The unique aspect is that the Devas didn't use pre-existing materials but created from their pure, prayerful thoughts. They became like Kalpavriksha, wish-fulfilling trees, with a desire to do good to the world.

This concept of Yajna can be extended to various aspects of life, such as reaching God, seeking prosperity, or leading a beautiful householder's life. Instead of calling it Yajna, it's called Ashrama. Living a Yajnik life is an Ashrama, and living differently becomes Shrama. Yajna, Ashrama, Shrama—a choice in life.

So, the Devas, lacking physical equipment, mentally imagined the Yajna process, representing the ongoing creative process in our lives. They became wish-fulfilling creators, desiring good for the world. This process continues, whether it's creating a new dish, inventing technology, or engaging in any positive endeavor.

'''You can say, according to the Hindu calendar, there are six seasons. All of them are produced by whom? By the Devas. Here only three are kept. So, Yat Purushena Havisha. So, Yagna has to be performed by these Gods or Deities. And who is the fire? Finally, unto whom? Everything has to be tested. Imagine, here is Shiva, here is Vishnu. But they imagined Supreme Brahman as a fire. Then what did they do? They performed Yagna. And how did they perform Yagna? So, they imagined, completely absorbed, Vasantah Asya Asid Ajyam. Ajyam means the ghee. So, what is the ghee? First of all, ghee was not there. But the equipment for ghee has to be created. And that season for producing ghee is called spring season. Why spring season? Grass grows, all the trees will grow. And the cows and other animals, they eat plenty of food. And they give plenty of milk. And from the milk, we can make them curds. And from curds, we can make it butter. From butter, we can make it ghee. This is called Ajyam, Vasantah. Grishma Idmah. Grishma Kaala means summer season. What did they do? Firewood. That means what? In this intense heat, firewood will be very easily available. So, they require firewood to keep on the fire for a long time. So, we want firewood. For that purpose, they created it. As soon as they thought of it, it was created externally. Then, Habihi. Habihi means offering, food offering. And that will come only as a result of harvest in the autumnal season. So, at that time, because sowing everything is done in the rainy season, then the harvest will come in the autumnal season. So, as they went on thinking like this. So, the seasons were produced. And seasons have their own effects. Then the whole world, that means all of us, will go on only according to the seasonal growth. What a marvelous concept! So, what is the essence? First of all, the whole thing is a mental process. Secondly, they didn't have the equipments. But by imagining, those equipments have become concretely evident. So, what is a Yagna? And God is the fire. That means the whole life is meant for what? Only to worship God. So, for the Yagna, performed by these Devas, with God as the object of a fire, the spring became the Ghee, the summer season became the cooking firewood, and the atom became the offerings that has to be put into the fire. And that same process is going on from morning till evening. Every act of human being is a Yagna. So, how does it mean? I'll just give one more example before we go to the next part of the Mantra. Here are two people and they have a desire to produce, to create offspring, human beings. What do they do? According to the scriptural injunction, they get married. And then they join together according to the scriptural injunctions. So, what was it? Their Sankalpa is we want offspring, we want to continue this lineage, we want to pass on these things. And then whole life, looking after each other, that is the Yagna. So, they become what is called Upper Aruni and the Lower Aruni. So, Purusha is the upper firewood for producing fire. And this concept of a child is compared, especially in the Brihadaranyaka Upanishad, as a great sacrificial act. So, everything. Here is a teacher and he is the upper stick and the student is the lower stick. And what happens? The fire is put. What is the fire? The teacher's knowledge will be poured into the student and the student also will get what the teacher had acquired as the teacher had acquired from his previous persons. So, what am I talking about? At every act, you are breathing, you are eating, you are moving your hands, you are moving your legs, it can be conceived as a Yagna'''.

According to the Hindu calendar, there are six seasons, but the mantra mentions three specifically. The Devas, or gods, are the creators of these seasons, representing the desires in their minds. The mantra emphasizes that Yajna has to be performed by these deities, and the fire in the Yajna is envisioned as Supreme Brahman.

The creative process begins with the imagining of the seasons. In the spring season, called Vasant, the Devas imagined the production of ghee (Ajya). Here, the grass grows, trees flourish, and animals provide plenty of milk, leading to the creation of ghee. In the summer season, Grishma, the Devas imagined the availability of firewood. The intense heat makes firewood easily accessible. In the autumn season, Sharat, the Devas thought of offerings (Habihi), which would result from the harvest.

The key points here are the mental nature of the process, the absence of physical equipment initially, and the manifestation of concrete results through imagination. The seasons and their effects shape the world, symbolizing the ongoing creative process in life. The essence is that life is a mental process, and Yajna is a way to worship God, where God is the fire.

The mantra also suggests that every human act is a Yajna. For example, the desire for offspring leads to marriage, and the subsequent care for each other is a Yajna. The analogy of Upper Aruni and Lower Aruni illustrates the sacrificial act of producing a child. Similarly, the teacher-student relationship is compared to a Yajna, where knowledge is transmitted as an offering.

In summary, the mantra emphasizes the mental and transformative nature of Yajna, where the Devas perform a creative act by imagining and manifesting the seasons, symbolizing the ongoing creative process in life.

'''That is why Shiva Stotram is there. And then he says, if I sleep, that is Samadhi. If I move my hands, that is Arati. If I move my legs, that is called Pradakshina. And, It is your worship. Unconsciously, we are only worshipping God. Unconsciously, God is only worshipping himself. Nothing else really counts. So, this Purusha Sukta wants to convey to us that he is the creator. He is the creator created and he is the equipment with which the creature tries to worship or tries to attain union with the creator through the medium of Yagna. That is called Atma Yagna. Whatever activities we are doing, that is really a Yagna, but we are not conscious of it. That is what Krishna Bhagavan wants to tell us. Whatever the body is doing, mind is doing, if we can imagine it as a sacrificial offering to the Lord, then soon we will evolve and we ourselves will become God. How? Because whatever firewood, covered with ghee, is offered into the fire, what does it become? Fire only. So, we also, through sacrificial, we are the offering. And when we fall into the fire called God, if we really lead that kind of Yagna, then we will also become one with the fire, with the God. This is the concept of Yagna. Yagna is the act of sacrificing our separation, giving up our separation, so that we can become one with our true nature. This is the concept of Yagna. If I have been able to convey this picture, then we understand it is nothing but whole life is a Yagna, and we have to do Yagna. If we do not do it, then we will be doing it later on. I just want to add one precaution here, because Yagna is going on. Whole life is a Yagna. Whether we are conscious of it or not is a Yagna. But who is the Yagnakarta? Who is the person for whom we are doing Yagna? If it is God, we will become God. If it is for our selfish purpose, then we will be caught as an individual. We will be there as an individual, going up and down, enjoying happiness and misery, and more and more Samsara will be there, until we learn our lesson, and then we will learn how to perform Divine Yagna, and then move forward. And this idea has been presented also in Prashna Upanishad, if you remember it. So, Where from all these beings have come? Then he said, So Prajapati means here, Brahma Deva has become desirous of creation. What did he do? He performed Tapas. Then he has done this Tapaha. Tapaha means what? Deep intense thinking. What does it mean? What does this mean? It means he remembers whatever he has done in the past. I will come to that point. Then what happens? As a result of this austerity, So, any creation requires the created and the creator. Both are required. So, Here it is said, Rayi is Prakruti, and Prana or Surya or Prajapati is the male figure, Purusha. So, I created this Prakruti and Purusha. Now both of them will be combining and go on multiplying themselves and they will do my job, Iti. Then he created Kala, Samvatsara. Then he created Vritus, all the seasons. Beautiful.'''

The discourse emphasizes that everything we do, consciously or unconsciously, is a form of worship or Yajna. The Purusha Sukta conveys the idea that the ultimate reality is both the creator and the created, and all our activities are like offerings in a Yajna. The concept of Atma Yajna is introduced, signifying that every action, if seen as an offering to the divine, can lead to spiritual evolution.

The analogy is drawn with the process of a sacrificial offering, where the individual, like firewood covered in ghee, merges with the divine fire (God). The act of Yajna is portrayed as sacrificing our sense of separation to attain unity with our true nature. If performed with the awareness that we are offering to God, the individual may ultimately become one with the divine.

However, a cautionary note is added that the intention behind the Yajna matters. If the Yajna is performed with a selfless motive, aspiring to reach God, the individual may evolve spiritually. On the other hand, if the Yajna is driven by selfish desires, the individual remains caught in the cycle of individual existence, experiencing joy and sorrow until the lesson is learned.

The idea of Yajna as the act of sacrificing separation for unity is reinforced, suggesting that life itself is a continuous Yajna. The Prashna Upanishad is referenced, where Prajapati (Brahma) desires creation and undergoes intense thinking (Tapas) to initiate the process of creation. The creative forces, represented as Prakruti (Rayi) and Purusha (Surya or Prana), join together, multiplying and carrying out the divine plan. The creation includes the concept of time (Samvatsara) and the seasons (Vritus).

In summary, the discourse underscores the transformative power of conscious living as a Yajna, with the caution that the motive behind our actions determines the outcome of our spiritual journey. The connection between the individual and the divine is portrayed as a continuous sacrificial offering, leading to unity with the divine.

'''Those who have heard the Prashna Upanishad talks, they are in a better position to understand. Only intelligence required is how to connect those ideas with this Purusha Surya. This is the only thing that we can really do it. So, every creative act is a Manasika Yajna. These Gods, the deciding deities of the Indriyas and Pranas were given charge of the next round of creation. Now, another point before we close. But how did they come to know? This is how we have to do it. For that the answer given, resounding answer given is, we may think this is the first creation, but the deities were given the knowledge this creation has been done earlier, how many times? Infinite number of times. Because creation is eternal. How do we know? Because here is a Rig Vedic Mantra. What does it mean? This Brahma Deva, he wanted to create. He did Tapasya. For Tapasya, he raked his brain by deep thinking. What happened? I have done it. Last Kalpa. I don't need to do anything. I have kept all the equipment in the garage. All that I need to do is bring it out. How did I do it? Remember, this is what I have done. I did the Yagna. All things were created. These were the mantras I have created. These seasons were created. The earth was created. And the Antareksha was created. The upper world was created. The Vancha, Prithvincha, Antarekshancha, Atha, Pohu, Pohaha, Swaha created. In exactly the same way, the Devas who have to perform the next creation, the second part of the creation, they start with the performance of Yagna. How did they do? How did they know they have to do Yagna? Because they remembered, this is the commission. We were commissioned to create. And we did exactly the same thing in the previous Kalpa. And therefore, they have remembered it. And they do it very nicely. This is what we also do. A mother, she learns from her mother. First, there is a first time. After that, she remembers. So, four days back, I prepared potato curry. And then what does she do? Exactly the same thing she does. See, year after year. So first, there is a first time. There is really no first time. Everything has been repeated billions and billions of times in the past. Every so-called creative person, has been doing the same thing. It is like playing a drama again and again. Or as Swamiji says, Ferris wheel going round and round again. So, only the passengers change. The seats remain exactly the same. So, these beautiful ideas, we will continue in our next class.'''

The discussion highlights that every creative act is a form of mental Yajna, and the deities responsible for the senses and vital forces were entrusted with the task of the next round of creation. It's emphasized that this may seem like the first creation, but the deities were given the knowledge that creation has occurred infinitely many times before, as creation is eternal.

Reference is made to a Rig Vedic Mantra, indicating that Brahma Deva, having created before, decided to embark on creation again. Through deep thinking and Tapasya, he recollected the previous creation and realized that all the necessary equipment was already prepared. This concept is likened to a person who, having prepared a dish before, remembers the process and effortlessly repeats it.

The deities performing the subsequent creation also follow this pattern. They engage in Yajna because they remember that it is part of their commission, and they recall having done the same in the previous Kalpa. The idea is likened to how individuals learn from their experiences, remembering and repeating actions, as seen in the example of a mother who, after preparing a dish once, remembers the process and repeats it.

The discussion concludes by suggesting that there is no real "first time" in creation; everything has been repeated countless times. The analogy of a Ferris wheel is used, where the wheel keeps turning, and only the passengers change. The repetition of creative acts is portrayed as a timeless and cyclical process. The promise is made to continue exploring these ideas in the next class.

[[Category:Purusha Suktam]]

Purusha Suktam Lecture 07 on 06-July-2023

2023-11-07T17:16:25Z

2023niru: /* Full Transcript */

Purusha Suktam Lecture 06 on 29-June-2023

2023-11-07T16:37:28Z

2023niru: /* Full Transcript ( editing by Nirupama) */

== Full Transcript ( ) ==
We are studying the Purusha Suktam. In our last class, we dealt with the fourth part of the Purusha Suktam, specifically the fourth mantra.

TRIPAD URDHAM UDAIT PURUSHAHA

PADO ASYAIHA ABHAVAT PUNAHA

TATO VISHWAN VYKRAAMAT

SAASHANA ANASANE ABHI (4)

Three-fourths of God's essence reside above this manifested world. What exists above the manifested world? The unmanifested. From where has this manifestation come? From the unmanifested. It's crucial to understand that this is not a division into four parts, implying separateness. God is indivisible, part less, and whole. God doesn't have parts. However, what we perceive is God manifesting as a part. This sentence in the English language doesn't imply that God is manifesting a fraction of Himself in the form of this universe. As explained last time, consider this: if you have a small window and you gaze at the infinite sky, even without this window, when you climb to the roof of the building, you can see a vast sky studded with stars. Imagine it's night. But, if you're in a room with a small skylight window, your view is limited. How much can you see? Only a little bit. Anyone mistaking that the whole sky is only this much would be mistaken. This is the concept we need to grasp here. When God manifests here, it means I can see only a fraction of God. God is neither manifesting nor non-manifesting. It's our prism, through which we view Brahman, Nama, Rupa, Guna, or, in other technical words, Desha, Kala, Nimitta (Space, time, and causality). These are the constituents of our minds. When we look, just as if you put on yellow-colored glasses, everything appears yellow. The problem is not God appearing like that but ourselves perceiving God in that particular manner. That is the meaning of three-fourths being in the form of the unmanifest. Again, three-fourths is not a measurement, dividing something into four parts. That means infinitesimal parts, as we saw earlier, 'Sahasrasirshah Purushah.' Whomever or whatever we see, living or non-living, is nothing but that Divine Lord. To convey this idea, the greatness, the splendor, the all-pervasiveness of the Divine, the Rishi is presenting it poetically. What is appearing is very small compared to what He really is. Another meaning to understand is that if what we see, this infinitesimal part, can produce Kalidasa, Bhavabhuti, Einstein, Max Planck, Beethoven, Thyagaraja, Tansen — the greatest creative minds in the world — that itself is filled with so much wonderment and mystery. Scientists have not even scratched an infinitesimal part of the infinite, an infinitesimal manifestation of God."

Who can truly comprehend the mystery behind life? Lord Buddha beautifully elucidated this when he encountered a ferocious robber named Angulimala. Once, Buddha intended to travel through a forest infested with robbers. The locals, out of reverence for Buddha, warned him, 'Sir, please do not go there; there is a heartless and ferocious robber who will surely kill you.' Buddha smiled and confidently replied, 'I know how to influence such individuals.' Undeterred, he proceeded, and sure enough, Angulimala appeared before him, expressing his intention to kill. Buddha calmly responded, 'Fine, but before you do, fulfill my last wish.' Intrigued, Angulimala inquired, 'What is your wish?' Buddha requested him to cut off a branch from the tree under which he was sitting. Without hesitation, Angulimala took out his sharp knife and severed the branch. Then, Buddha, still smiling, said, 'Now, restore it to its original position.' Perplexed, Angulimala replied, 'You are speaking like a madman. Once it is cut off, how can I put it back?' Buddha, in his transformative wisdom, conveyed a profound truth, 'Even if you cut off a single green leaf from a tree, you can never restore life to it. It is very easy to take life, but incredibly difficult to give life.'

Life itself is the greatest mystery, as Shakespeare exclaims, 'How many wonders, oh Horatio, are there in heaven and earth?' No scientist has been able to create life thus far. Regarding artificial intelligence, it is essential to remember that it is, indeed, artificial. It is not a creation ex nihilo but a result of someone inputting information. Even if a human being were to create life, the complexity involved would surpass our comprehension. The combination of numerous factors in creating life, which artificial machines can replicate, surpasses the capabilities of our brains. The question remains: Can scientists truly create life or consciousness? Creating life in a machine doesn't make it artificial; it would be a living creature. To label it an artificial living creature is a misnomer, and such a feat remains elusive."

I'd like to share a delightful joke with you. Once, some aspiring scientists discovered a way to infuse life force (prana) into non-living materials. Eager to showcase their achievement, they requested a one-on-one interview with God, and surprisingly, God granted their wish. As they faced God, who already knew their intentions, He smiled and asked, 'What brings you here?' The lead scientist confidently replied, 'God, you've done many marvelous things, and we appreciate that. However, we believe it's time for you to retire.' Perplexed, God inquired, 'Why?' The scientist explained, 'Because you, being God, could create life. Now, armed with our knowledge, we can do the same. So, it's time for you to gracefully resign.' Amused, God agreed but challenged them to demonstrate their newfound ability to recreate life. Proudly, the scientist presented a packet of dust, ready to infuse it with life using their machine. However, God interjected, 'No, not my dust. Bring your own dust.' The joke brilliantly underscores the idea that the original material for creation comes from God, making Him irreplaceable.

Now, onto a profound point: our bodies and minds are inherently limited. Any experience we gain through them is, by nature, limited. To attain the unlimited, we must transcend the body and mind, a concept known as 'neti neti' — I am not the body, I am not the mind. When we detach ourselves from the body and mind, the entire world ceases to exist. This detachment represents 'jagradhavastha' (waking state) and 'svapnavastha' (dream state). Detaching from both is the 'karana sharira' (causal body), where the entire physical and subtle worlds vanish. This denial is expressed in statements like 'Mano Buddhi Ahankara Chittani Naham' from Nirvana Shatakam. What remains is 'Shivoham, Shivoham' — I am nothing but Shiva. This understanding echoes the essence of the fourth mantra, emphasizing that the entire universe is an infinitesimally small part of the complete and infinite nature of the Purusha. 'Aadaha asaiha abhavat punaha' — only a minuscule representation. 'Tato vishwam Vyakramat' — transcending the entire universe. 'Sa asana anasane abhi' — becoming both the living creatures who consume food and the inert entities. In essence, 'Sarvam kalvidam brahma' — the whole universe is indeed Brahman."

TASMAD VIRADDA JAYATA

VIRAJO ADHI PURUSSAH

SA JATO ATYARICYATA

PASSCAD BHUMIM ATHO PURAH (5)

As we delve into the fifth mantra, the Purusha Sukta unfolds a marvelous explanation of the process of creation. The primary insight it imparts is that creation occurs in two stages: Purva Srishti (prior creation) and Uttara Srishti (subsequent creation). To illustrate, let's consider the analogy of a scientist embarking on experiments. This creative mind first conceptualizes an idea and then proceeds to create the necessary instruments and laboratory environment. The laboratory includes chemicals, instruments, lights, and utensils, constituting the groundwork for the experiments that follow. Similarly, in the cosmic context, a divine creator engages in a two-fold process of envisioning and then manifesting.

In the divine laboratory, God, the great scientist, initiates the process by creating Devas, representing the potential causes of both living and non-living entities. These Devas, often referred to as Devatas, are endowed with the essential information required for the forthcoming creation. Alternatively, God transforms into myriad Gods, each assigned distinct functions. The Visishta Advaita philosophy ( Ramanujacharya)emphasizes a crucial concept: God, as Saguna Brahma, the supreme reality, divides into Ishwara, Chit (conscious or living), and Achit (non-living). Despite being present in both the conscious and non-living elements, Ishwara remains Chit.

In the analogy of creation, akin to the dream state, we witness the role of creators ourselves. Just as we create a dream, God, in the process of creation, utilizes thoughts and ideas as instruments. Imagining mountains, rivers, forests, stars, galaxies, living and non-living entities, good and bad, God's creative process begins with Kalpana — imagination fueled by brilliant and creative ideas."

A Kalpana, by its very nature, implies creative ideas. Creative power and dullness don't go hand in hand. Once, two devotees shared an incident with a Swami. One of them, elated, exclaimed, 'Swami, I am so happy today!' The Swami inquired about the reason. The devotee replied, 'Last night, I dreamt that I had won 100 rupees in a lottery ticket.' The Swami responded sharply, 'You fool! It's a dream; you could have dreamt that you are a multi-billionaire or trillionaire. Why limit yourself to a mere 100 rupees?' This illustrates that the creative power of imagination, Kalpana Shakti, is infinite for God, as He is infinite. For us, limited beings, our imagination is shaped by our intelligence.

God has bestowed each of us with intelligence. Consider natural examples: birds creating intricately designed nests, honeycombs with sophisticated internal structures, or spider webs inspiring the concept of the internet (W, W, W). The entire internet is nothing but a net. Maya Jala. We have seen in the Shvetashvatara Upanishad- Ko Jaalawan. So, this entire universe is a manifestation of creativity, and every day we contribute to this creation through our unique forms of intelligence. This is an introductory concept to bear in mind.

God's initial creation involved the Devatas, known as Adhishthatru Devatas, the overseers of creation. Their function was to initiate the first creation, Adi Srishti, leading to Prathama Srishti. Uttara Srishti would follow later. God commanded these Devatas to fulfill specific roles: Fire, produce heat; Sun, shine; Vayu Devata, blow the wind; Waters, manifest as rain, streams, rivers, lakes; Earth, sustain and support life. These Devatas form the Panchadevatas, the five principal deities worshipped in Panchayatana Puja. This ritual symbolizes our connection to these forces that sustain us, as we emerge from and eventually merge back into the Panchadevatas."

In the intricate process of creation, the Purusha Suktam elucidates the distinction between two stages: Purva Srishti (prior creation) and Uttara Srishti (subsequent creation). The first creation involves God manifesting the necessary instruments, often represented by the Adhishtathru Devatas, who serve as overseers in the divine act of creation. While all creation emanates from God, the Purusha Sukta ingeniously portrays this process as if the Gods are actively creating through the Adhishtathru Devatas.

A crucial aspect of creation highlighted in the Sukta is the role of Yagna. Yagna holds a dual significance. Initially, it involves the external ritualistic aspect, where the fulfillment of desires is sought through practices like Homa. However, at the inception of creation, when there are no external implements, the Yagna becomes internal, a mental or Manasika Yagna. This Manasika Yagna involves the imaginative power of the Gods, where they conceive and envision the creation, and it materializes before them.

This concept extends to our own creative endeavors. As creators in our daily lives, we inherit or acquire the necessary tools and instruments (Purva Srishti). Yet, the essence of creation lies in the secondary stage, where, through our imaginative faculties, we transform raw materials into a myriad of outcomes. This is akin to a cook in the kitchen, a scientist in the laboratory, or an artist in the studio. The first creation involves acquiring or inheriting the ingredients and instruments, while the second creation involves the imaginative process, experimentation, and the eventual manifestation of something new and unique.

The Purusha Suktam, therefore, invites us to recognize our innate creative abilities and understand creation as a multifaceted process encompassing both the manifest and the imaginative realms.

The Purusha Suktam unfolds the concept of creation, where the first stage involves God manifesting Himself as Gods, representing the ingredient part. Through the instrumentality of these Gods, God commands them to undertake the Uttara Srishti, the secondary creation. Before the world comes into existence, Gods were the first entities, and they were then tasked to produce the ingredients for creation.

In this cosmic process, Gods, analogous to scientists with a brilliant idea, need to experiment. New instruments are required for the experiment, and God, who is both the creator and the guide, imparts the idea to the engineers, directing them to create specific instruments. The Hindu perspective emphasizes the human body and brain as unparalleled instruments, acknowledging the incalculable capacity of the human brain.

Now, moving into the specifics of Purva Srishti, the fifth mantra declares: "Tasmat Virat Ajayata. Virajo Adhipurushaha. Sajataha Atyarichyata. Pashyat Bhoomin Athaha Puraha."

From that Adhipurusha, the original Purusha, the universe emerged. The universe, containing within itself, saw the emergence of Brahma, the creator, who then expanded and permeated everything. Here, Brahma refers to Srishtikarta Brahma, the creator, not to be confused with Brahmana.

Following this cosmic manifestation, the subsequent steps in creation unfolded. Brahma first created the earth, followed by the formation of bodies for living beings. Additionally, everything necessary for life to persist was brought into existence. The mantra concludes with the word "Tasmat," setting the stage for further revelations in the subsequent mantras. This rich tapestry of creation illustrates the intricate interplay of divine manifestation and the unfolding of the cosmos. Keep this introduction in mind as we explore the forthcoming mantras to deepen our understanding of the cosmic creation described in the Purusha Suktam.

From the original Purusha emerged Virat, representing the entire cosmos—both the external universe and the mental universe containing all creative ideas, referred to as Hiranyagarbha. Ishwara, in a sense, is the Adhipurusaha. Ishwara then manifested as Hiranyagarbha, symbolized by the cosmic egg or Brahma Anda. Within this cosmic egg, Hiranyagarbha, representing the universal aspect of the mind, came the VIrat Purusha. So Iswara, Hiranyagarbha and Virat Purusha. And Iswara has two aspects namely Prajna which is the Microcasm and Iswara is the Macrocasm. The universal mind is called Hiranyagarba and individual aspect of that is called Taijasa.

Hiranyagarbha, in his universal aspect, further grossifies into Virat, symbolizing the entire physical universe. This Virat has both individual and universal aspects, analogous to Vishwa and Virat, reflecting the microcosm and macrocosm. This profound concept, elucidated by Swami Vivekananda in his talks on Jnana Yoga, underscores the unity between the individual and the cosmic.

The mantra details the progression: Virat emerged from Hiranyagarbha, and Virat, in turn, manifested as Virajaha, the Adhipurusha. Virat, the cosmic entity, engaged in the creation of both living and non-living entities. "Satyataha, Atyarichyata" signifies that Virat entered and pervaded every aspect of creation. This is akin to the Praveshashruti, emphasizing that externally and internally, everything is Brahman. Using the metaphor of a pot and clay, it illustrates that the pot is nothing but an expression of clay, both externally and internally.

In essence, the mantra portrays the sequential manifestation of the cosmic order—from Ishwara to Hiranyagarbha, and further to Virat. It emphasizes the indivisibility of creation, where everything, both living and non-living, is an expression of the divine. The omnipresence of Brahman is underscored by the idea that everything is permeated by the same ultimate reality, transcending distinctions between the individual and the universe.

Then what did he do?

In the interpretation of the Purusha Suktam, the focus shifts to Purva Srishti—the manifestation of the cosmos. The explanation emphasizes the initial singularity of Brahman or Atman before the desire for creation arises. This in Chandogya Upanishad is called Pure Existence. The idea is conveyed through the metaphor of Brahman realizing its aloneness, feeling a sense of fear, and then deciding to become many.

The first act of creation is attributed to Virat, who is described as the collective Jeevatma or the universal individual soul. The act of creation involves Virat deciding to create a body and a mind. This process parallels human actions where individuals build homes, engage in agriculture, or create vehicles for their own comfort and happiness. Virat Purusha, as the universal soul, decides to use the entire created universe as his body and the mind of Hiranyagarbha as his own mind.

The metaphorical entry of Virat Purusha into the created universe is likened to a person entering a car to animate and activate it. This act signifies Virat Purusha's engagement with the cosmos he has created. Before this entry, there is a crucial stage where Virat Purusha divides his own Virat Sharira (cosmic body) into three parts: Ishwara (divine aspect), Chit (conscious aspect), and Achit (non-conscious aspect). These divisions align with the concepts of Adhyatmika (pertaining to the self), Adhibhautika (pertaining to the physical world), and Adhidaivika (pertaining to the divine). The division reflects the multifaceted nature of the manifested universe.

The teaching underscores the idea that the entire creation, including the cosmos and individual beings, is an extension of the divine consciousness. This process of creation is seen as a reflection of the innate human tendency to create objects for personal use and enjoyment. The analogy draws parallels between the universal creative act of Virat Purusha and the individual creative endeavors of humans.

The teaching further explores the intricacies of creation, emphasizing the interdependence of all living and non-living entities in the universe. The variety of living creatures, ranging from Tiryak (animals) to Manushyas (humans), illustrates the vastness and diversity of life. The interconnectedness of all beings is highlighted, emphasizing that everything depends on everything else.

An example is provided to elucidate the interdependence in nature. The story of the mango, from flowers to bees to pollination, illustrates how various elements contribute to the creation of a ripe mango. The message is clear: every aspect of the universe is intertwined, and the idea of independence is dismissed as foolishness.

The Brihadaranyaka Upanishad is referenced, specifically the "Madhu Kanda," which delves into the concept of interdependence. The analogy of being Madhu (nectar) for one another reflects the symbiotic relationships in nature. The idea that one entity becomes the sustenance for another, forming a continuous cycle, is explored. It includes the interconnectedness of living and non-living, where the distinction between the two blurs in the cycle of life, death, and transformation.

The discussion extends to the interplay between living and non-living, where life becomes lifeless and lifeless substances become life when consumed. The process of cycling and recycling, killing and rejuvenating, is highlighted as an essential aspect of the cosmic order. Examples of chicken or plants is given where when they are alive it is living and when we cook them to eat, they become non-living.

The narrative then shifts to the creation of gods, human beings, animals, plants, insects, and microbes—different manifestations of the divine cosmic order. The Purusha Suktam introduces the concept of Panchabhutas (five elements) as the building blocks of the physical world. The creation of Pura, representing the body or dwelling place for Jeevatma (individual soul), is described as emerging from the Panchabhutas.

This detailed exploration serves as a foundation for understanding the forthcoming Uttara Srishti, the next stage of creation. The intricate interplay of elements, the cyclical nature of life and death, and the interconnectedness of all existence are crucial components in comprehending the divine order described in the Purusha Suktam.

The teaching now transitions into the concept of Uttara Srishti, which is the continuation of the creative process initiated in Prathama Srishti or Purva Srishti or Adi Srishti. The focus shifts to how the Virat Purusha, representing the cosmic order, manifests and continues the act of creation.

The term "Virat" is explained as being equivalent to Ishwara, Hiranyagarbha, and Virat combined. It represents the entire universe, and when the Parama Purusha creates the Virat Deha (cosmic body), the process involves a manifestation where the Purusha himself becomes the Virat. The act of entering into it does not imply separation; rather, it signifies that the Virat is a manifestation of Brahman.

The Virat, being the cosmic body, is described as comprising the infinite manifestation of objects, akin to the vivid creation in a dream. A comparison is drawn to the way individuals engage in Purva Srishti before dreaming. Before entering the dream state, one engages in the creative process by recalling waking experiences and combining various elements in the mind.

The analogy is provided: a person who loves food stores experiences of different dishes. When boredom sets in, the individual engages in creative thinking, combining and modifying elements mentally. This mental process is termed as Purva Srishti, the preliminary creation in thought.

The Param Prathama Srishti, described as having infinite potential to create countless things before actualizing them, is highlighted. This potentiality is equated with the phase of creating in thought before entering the dream world. The dream state, in this context, is considered as the realm where the created thoughts are given apparent reality.

The lecturer emphasizes the power of potential thoughts before actualizing them in the dream world. The dreamer becomes the Ishwara, the witness, and experiences a world comprising both living and non-living entities, similar to the waking world. The process involves executing the mental creations into what seems like an actual world within the dream state.

This process of creation, transition, and execution in the dream state serves as an analogy for understanding how the divine, too, can create in a similar manner. The upcoming discussions promise to delve deeper into the specifics of Uttara Srishti, providing insights into how the divine entities continue the act of creation in the cosmic order.
[[Category:Purusha Suktam]]

Purusha Suktam Lecture 06 on 29-June-2023

2023-11-07T16:35:50Z

2023niru: /* Full Transcript ( editing by Nirupama) */

Purusha Suktam Lecture 06 on 29-June-2023

2023-11-07T15:00:48Z

2023niru: /* Full Transcript ( editing by Nirupama) */

== Full Transcript ( editing by Nirupama) ==
We are studying the Purusha Suktam. In our last class, we dealt with the fourth part of the Purusha Suktam, specifically the fourth mantra.

TRIPAD URDHAM UDAIT PURUSHAHA

PADO ASYAIHA ABHAVAT PUNAHA

TATO VISHWAN VYKRAAMAT

SAASHANA ANASANE ABHI (4)

Three-fourths of God's essence reside above this manifested world. What exists above the manifested world? The unmanifested. From where has this manifestation come? From the unmanifested. It's crucial to understand that this is not a division into four parts, implying separateness. God is indivisible, part less, and whole. God doesn't have parts. However, what we perceive is God manifesting as a part. This sentence in the English language doesn't imply that God is manifesting a fraction of Himself in the form of this universe. As explained last time, consider this: if you have a small window and you gaze at the infinite sky, even without this window, when you climb to the roof of the building, you can see a vast sky studded with stars. Imagine it's night. But, if you're in a room with a small skylight window, your view is limited. How much can you see? Only a little bit. Anyone mistaking that the whole sky is only this much would be mistaken. This is the concept we need to grasp here. When God manifests here, it means I can see only a fraction of God. God is neither manifesting nor non-manifesting. It's our prism, through which we view Brahman, Nama, Rupa, Guna, or, in other technical words, Desha, Kala, Nimitta (Space, time, and causality). These are the constituents of our minds. When we look, just as if you put on yellow-colored glasses, everything appears yellow. The problem is not God appearing like that but ourselves perceiving God in that particular manner. That is the meaning of three-fourths being in the form of the unmanifest. Again, three-fourths is not a measurement, dividing something into four parts. That means infinitesimal parts, as we saw earlier, 'Sahasrasirshah Purushah.' Whomever or whatever we see, living or non-living, is nothing but that Divine Lord. To convey this idea, the greatness, the splendor, the all-pervasiveness of the Divine, the Rishi is presenting it poetically. What is appearing is very small compared to what He really is. Another meaning to understand is that if what we see, this infinitesimal part, can produce Kalidasa, Bhavabhuti, Einstein, Max Planck, Beethoven, Thyagaraja, Tansen — the greatest creative minds in the world — that itself is filled with so much wonderment and mystery. Scientists have not even scratched an infinitesimal part of the infinite, an infinitesimal manifestation of God."

Who can truly comprehend the mystery behind life? Lord Buddha beautifully elucidated this when he encountered a ferocious robber named Angulimala. Once, Buddha intended to travel through a forest infested with robbers. The locals, out of reverence for Buddha, warned him, 'Sir, please do not go there; there is a heartless and ferocious robber who will surely kill you.' Buddha smiled and confidently replied, 'I know how to influence such individuals.' Undeterred, he proceeded, and sure enough, Angulimala appeared before him, expressing his intention to kill. Buddha calmly responded, 'Fine, but before you do, fulfill my last wish.' Intrigued, Angulimala inquired, 'What is your wish?' Buddha requested him to cut off a branch from the tree under which he was sitting. Without hesitation, Angulimala took out his sharp knife and severed the branch. Then, Buddha, still smiling, said, 'Now, restore it to its original position.' Perplexed, Angulimala replied, 'You are speaking like a madman. Once it is cut off, how can I put it back?' Buddha, in his transformative wisdom, conveyed a profound truth, 'Even if you cut off a single green leaf from a tree, you can never restore life to it. It is very easy to take life, but incredibly difficult to give life.'

Life itself is the greatest mystery, as Shakespeare exclaims, 'How many wonders, oh Horatio, are there in heaven and earth?' No scientist has been able to create life thus far. Regarding artificial intelligence, it is essential to remember that it is, indeed, artificial. It is not a creation ex nihilo but a result of someone inputting information. Even if a human being were to create life, the complexity involved would surpass our comprehension. The combination of numerous factors in creating life, which artificial machines can replicate, surpasses the capabilities of our brains. The question remains: Can scientists truly create life or consciousness? Creating life in a machine doesn't make it artificial; it would be a living creature. To label it an artificial living creature is a misnomer, and such a feat remains elusive."

I'd like to share a delightful joke with you. Once, some aspiring scientists discovered a way to infuse life force (prana) into non-living materials. Eager to showcase their achievement, they requested a one-on-one interview with God, and surprisingly, God granted their wish. As they faced God, who already knew their intentions, He smiled and asked, 'What brings you here?' The lead scientist confidently replied, 'God, you've done many marvelous things, and we appreciate that. However, we believe it's time for you to retire.' Perplexed, God inquired, 'Why?' The scientist explained, 'Because you, being God, could create life. Now, armed with our knowledge, we can do the same. So, it's time for you to gracefully resign.' Amused, God agreed but challenged them to demonstrate their newfound ability to recreate life. Proudly, the scientist presented a packet of dust, ready to infuse it with life using their machine. However, God interjected, 'No, not my dust. Bring your own dust.' The joke brilliantly underscores the idea that the original material for creation comes from God, making Him irreplaceable.

Now, onto a profound point: our bodies and minds are inherently limited. Any experience we gain through them is, by nature, limited. To attain the unlimited, we must transcend the body and mind, a concept known as 'neti neti' — I am not the body, I am not the mind. When we detach ourselves from the body and mind, the entire world ceases to exist. This detachment represents 'jagradhavastha' (waking state) and 'svapnavastha' (dream state). Detaching from both is the 'karana sharira' (causal body), where the entire physical and subtle worlds vanish. This denial is expressed in statements like 'Mano Buddhi Ahankara Chittani Naham' from Nirvana Shatakam. What remains is 'Shivoham, Shivoham' — I am nothing but Shiva. This understanding echoes the essence of the fourth mantra, emphasizing that the entire universe is an infinitesimally small part of the complete and infinite nature of the Purusha. 'Aadaha asaiha abhavat punaha' — only a minuscule representation. 'Tato vishwam Vyakramat' — transcending the entire universe. 'Sa asana anasane abhi' — becoming both the living creatures who consume food and the inert entities. In essence, 'Sarvam kalvidam brahma' — the whole universe is indeed Brahman."

TASMAD VIRADDA JAYATA

VIRAJO ADHI PURUSSAH

SA JATO ATYARICYATA

PASSCAD BHUMIM ATHO PURAH (5)

As we delve into the fifth mantra, the Purusha Sukta unfolds a marvelous explanation of the process of creation. The primary insight it imparts is that creation occurs in two stages: Purva Srishti (prior creation) and Uttara Srishti (subsequent creation). To illustrate, let's consider the analogy of a scientist embarking on experiments. This creative mind first conceptualizes an idea and then proceeds to create the necessary instruments and laboratory environment. The laboratory includes chemicals, instruments, lights, and utensils, constituting the groundwork for the experiments that follow. Similarly, in the cosmic context, a divine creator engages in a two-fold process of envisioning and then manifesting.

In the divine laboratory, God, the great scientist, initiates the process by creating Devas, representing the potential causes of both living and non-living entities. These Devas, often referred to as Devatas, are endowed with the essential information required for the forthcoming creation. Alternatively, God transforms into myriad Gods, each assigned distinct functions. The Visishta Advaita philosophy ( Ramanujacharya)emphasizes a crucial concept: God, as Saguna Brahma, the supreme reality, divides into Ishwara, Chit (conscious or living), and Achit (non-living). Despite being present in both the conscious and non-living elements, Ishwara remains Chit.

In the analogy of creation, akin to the dream state, we witness the role of creators ourselves. Just as we create a dream, God, in the process of creation, utilizes thoughts and ideas as instruments. Imagining mountains, rivers, forests, stars, galaxies, living and non-living entities, good and bad, God's creative process begins with Kalpana — imagination fueled by brilliant and creative ideas."

A Kalpana, by its very nature, implies creative ideas. Creative power and dullness don't go hand in hand. Once, two devotees shared an incident with a Swami. One of them, elated, exclaimed, 'Swami, I am so happy today!' The Swami inquired about the reason. The devotee replied, 'Last night, I dreamt that I had won 100 rupees in a lottery ticket.' The Swami responded sharply, 'You fool! It's a dream; you could have dreamt that you are a multi-billionaire or trillionaire. Why limit yourself to a mere 100 rupees?' This illustrates that the creative power of imagination, Kalpana Shakti, is infinite for God, as He is infinite. For us, limited beings, our imagination is shaped by our intelligence.

God has bestowed each of us with intelligence. Consider natural examples: birds creating intricately designed nests, honeycombs with sophisticated internal structures, or spider webs inspiring the concept of the internet (W, W, W). The entire internet is nothing but a net. Maya Jala. We have seen in the Shvetashvatara Upanishad- Ko Jaalawan. So, this entire universe is a manifestation of creativity, and every day we contribute to this creation through our unique forms of intelligence. This is an introductory concept to bear in mind.

God's initial creation involved the Devatas, known as Adhishthatru Devatas, the overseers of creation. Their function was to initiate the first creation, Adi Srishti, leading to Prathama Srishti. Uttara Srishti would follow later. God commanded these Devatas to fulfill specific roles: Fire, produce heat; Sun, shine; Vayu Devata, blow the wind; Waters, manifest as rain, streams, rivers, lakes; Earth, sustain and support life. These Devatas form the Panchadevatas, the five principal deities worshipped in Panchayatana Puja. This ritual symbolizes our connection to these forces that sustain us, as we emerge from and eventually merge back into the Panchadevatas."

In the intricate process of creation, the Purusha Suktam elucidates the distinction between two stages: Purva Srishti (prior creation) and Uttara Srishti (subsequent creation). The first creation involves God manifesting the necessary instruments, often represented by the Adhishtathru Devatas, who serve as overseers in the divine act of creation. While all creation emanates from God, the Purusha Sukta ingeniously portrays this process as if the Gods are actively creating through the Adhishtathru Devatas.

A crucial aspect of creation highlighted in the Sukta is the role of Yagna. Yagna holds a dual significance. Initially, it involves the external ritualistic aspect, where the fulfillment of desires is sought through practices like Homa. However, at the inception of creation, when there are no external implements, the Yagna becomes internal, a mental or Manasika Yagna. This Manasika Yagna involves the imaginative power of the Gods, where they conceive and envision the creation, and it materializes before them.

This concept extends to our own creative endeavors. As creators in our daily lives, we inherit or acquire the necessary tools and instruments (Purva Srishti). Yet, the essence of creation lies in the secondary stage, where, through our imaginative faculties, we transform raw materials into a myriad of outcomes. This is akin to a cook in the kitchen, a scientist in the laboratory, or an artist in the studio. The first creation involves acquiring or inheriting the ingredients and instruments, while the second creation involves the imaginative process, experimentation, and the eventual manifestation of something new and unique.

The Purusha Suktam, therefore, invites us to recognize our innate creative abilities and understand creation as a multifaceted process encompassing both the manifest and the imaginative realms.

The Purusha Suktam unfolds the concept of creation, where the first stage involves God manifesting Himself as Gods, representing the ingredient part. Through the instrumentality of these Gods, God commands them to undertake the Uttara Srishti, the secondary creation. Before the world comes into existence, Gods were the first entities, and they were then tasked to produce the ingredients for creation.

In this cosmic process, Gods, analogous to scientists with a brilliant idea, need to experiment. New instruments are required for the experiment, and God, who is both the creator and the guide, imparts the idea to the engineers, directing them to create specific instruments. The Hindu perspective emphasizes the human body and brain as unparalleled instruments, acknowledging the incalculable capacity of the human brain.

Now, moving into the specifics of Purva Srishti, the fifth mantra declares: "Tasmat Virat Ajayata. Virajo Adhipurushaha. Sajataha Atyarichyata. Pashyat Bhoomin Athaha Puraha."

From that Adhipurusha, the original Purusha, the universe emerged. The universe, containing within itself, saw the emergence of Brahma, the creator, who then expanded and permeated everything. Here, Brahma refers to Srishtikarta Brahma, the creator, not to be confused with Brahmana.

Following this cosmic manifestation, the subsequent steps in creation unfolded. Brahma first created the earth, followed by the formation of bodies for living beings. Additionally, everything necessary for life to persist was brought into existence. The mantra concludes with the word "Tasmat," setting the stage for further revelations in the subsequent mantras. This rich tapestry of creation illustrates the intricate interplay of divine manifestation and the unfolding of the cosmos. Keep this introduction in mind as we explore the forthcoming mantras to deepen our understanding of the cosmic creation described in the Purusha Sukta.

'''From that original Purusha, Virat. This Virat means this infinite looking, the entire cosmos, what we call the cosmos. Not only the external cosmos, but all the, containing all the creative ideas. The entire mental universe called herein, called Hiranyagarbha. Remember, Ishwara is the, in a way of speaking, Adhipurusha. And from that Ishwara manifested himself as Hiranyagarbha. Beautiful word. Garbha means womb. That is to say, it is like we say also, it is like an egg. That is why it is called Brahma Anda. Anda means egg. Brahma himself has become the Anda. And within that Anda, the chick will be there. The life will be there. In course of time it gets hatched and all that. So from Hiranyagarbha came the Virat Purusha. So Ishwara, Hiranyagarbha, Virat Purusha. And Ishwara has two aspects. The individual called Prajna, universal called Ishwara. Microcosm is called Prajna. Macrocosm is called Ishwara. Similarly, all the minds together, all the causal bodies, Karana Shariras, together is called Ishwara. All the minds in, all the living creatures is called Hiranyagarbha. That is the universal aspect of our mind is called Hiranyagarbha. Individual aspect of that same Hiranyagarbha is called Taijasa. And again, he grossified himself, O Hiranyagarbha. And he manifested himself as Virat. Virat means this entire whole physical universe, complete universe, physical aspect of it is called Virat. And again it has got two sides. Individually we are called Vishwa and cosmically, universally we are called Virat. There is no difference. Microcosm and macrocosm. This beautiful concept has been elaborated by Swami Vekananda in his talks on Jnana Yoga. One of the most marvellous talks explaining the whole Vedanta in the simplest language that is possible for any great person. And the greater a person, the simpler will be the language. So what did he do? Tasmat, from that Purusha, Ishwara, Viratajayata. So we have to understand, Virat means first Hiranyagarbha, then Virat, then Virajaha, Adhipurushaha. So what did this Virat do? Adhipurushaha. What did he do? He started manifesting both as the living as well as non-living. Satyataha, Atyarichyata. After that what did he do? He entered into it. This is called Praveshashruti. Tatsrishtva, Tadevapravishat. That means externally it is Brahman. Internally also it is Brahman. If you take the example of a pot, externally it is also clay. Internally means don't look for inside the pot. That is in between the outer layer and inner layer of the wall of the pot. That is also which we cannot see. But that is also made up of the same clay. That means no separate pot exists except in clay. But clay without form, pot without form is called clay. Clay with form is called a pot. That is the idea. Satyataha, Atyarichyata. He spread everywhere. And then what did he do?'''

From the original Purusha emerged Virat, representing the entire cosmos—both the external universe and the mental universe containing all creative ideas, referred to as Hiranyagarbha. Ishwara, in a sense, is the Adhipurusaha. Ishwara then manifested as Hiranyagarbha, symbolized by the cosmic egg or Brahma Anda. Within this cosmic egg, Hiranyagarbha, representing the universal aspect of the mind, came the VIrat Purusha. So Iswara, Hiranyagarbha and Virat Purusha. And Iswara has two aspects namely Prajna which is the Microcasm and Iswara is the Macrocasm. The universal mind is called Hiranyagarba and individual aspect of that is called Taijasa.

Hiranyagarbha, in his universal aspect, further grossifies into Virat, symbolizing the entire physical universe. This Virat has both individual and universal aspects, analogous to Vishwa and Virat, reflecting the microcosm and macrocosm. This profound concept, elucidated by Swami Vivekananda in his talks on Jnana Yoga, underscores the unity between the individual and the cosmic.

The mantra details the progression: Virat emerged from Hiranyagarbha, and Virat, in turn, manifested as Virajaha, the Adhipurusha. Virat, the cosmic entity, engaged in the creation of both living and non-living entities. "Satyataha, Atyarichyata" signifies that Virat entered and pervaded every aspect of creation. This is akin to the Praveshashruti, emphasizing that externally and internally, everything is Brahman. Using the metaphor of a pot and clay, it illustrates that the pot is nothing but an expression of clay, both externally and internally.

In essence, the mantra portrays the sequential manifestation of the cosmic order—from Ishwara to Hiranyagarbha, and further to Virat. It emphasizes the indivisibility of creation, where everything, both living and non-living, is an expression of the divine. The omnipresence of Brahman is underscored by the idea that everything is permeated by the same ultimate reality, transcending distinctions between the individual and the universe.

Then what did he do?

'''All the Upanishads, How? I only created. Rather I divided. Rather I manifested. How? Guna, Karma, Vibhagashaha. Whatever qualities, highest qualities, best qualities, Brahmana. And less of those best qualities is Kshatriya. Still less is Vaishya. And very dull qualities is Shudra. And practically if we see, this is what is happening either in the East or West, whether they say caste system or class system. It doesn't really matter. Now these are the points we will discuss in our future classes. But here we are coming to the Urva Srishti. So what is the first thing? The first manifestation is Virat. Literally Virat means that which is infinitely big. What does it mean? It means infinite species, countless species are experiencing. That's why it is called Virat. So this is about Urva Srishti. But originally there are not many. Srishti means many. But before Srishti means what? Originally Brahman alone existed. Atman alone. That is why in the Chandogya, only Sat, only pure existence. And then for the sake of people like us who do not understand why God needs to create in understandable, in simple language. So how did this creation come? So that Brahman, he became conscious. I am alone. So he got frightened. I am alone. Then he thought, why should I get frightened? Because there is no second. Freer comes only from the second. But he had wanted to imagine himself as many. So he said, so let me become many. Let me become many. So when this Sankalpa came, in the mind of that Paramah Purusha, Paramatman, Brahman, let me become many. That was the starting point of creation. And the very first product is Virat, as we discussed just now. And what did this Virat do? And that means what? Here is a Purusha. He is created. He is called Virat. He is called Jeevatma also. Collective Jeevatma is called Virat. Individual Virat is called Jeevatma. Doesn't matter, he is a Jeevatma. That means he said, I am created. Now what am I supposed to do? I must create a body. I must create a mind. Why does a man create a house? So that he can dwell there happily. Why does he do agriculture? So that he can enjoy various dishes. Why does a man create a car? So that he can travel easily from place to place. So whatever is created is for the benefit of the living creature. Why do ants create anthills? Because they are living creatures. Why do birds create nests? Because they are living creatures. Why is honey created by bees? Because they are living creatures. So our tendency is we must have an object. So that we can use that object. So that we can make ourselves very happy. So how does this, what is called Virat Jeevatma, how does he want to create the entire world? As we create our bodies and minds, Virat Purusha creates his body and mind. His body is the entire Jagat. His mind is Hiranyagarbha's mind. We have to understand. So he creates it, accepts the entire world as his body, this whole created universe, and making that as his body, he entered into it. When a person enters into a car, that means he wants to use it. He is animating it. He is activating it. That Virat Purusha, he is the first Jeevat. That is why he is called Virat. What did he do? In between these two stages, there is another important stage. What is that stage? That he himself is dividing his Virat Sharira, as I mentioned earlier, into how many? Three parts. Ishwara, Chit and Achit. And that is what our Vedanta tells us. They are called Adhyatmika, Adhibhautika and Adhidaivika. These are synonymous.'''

In the interpretation of the Purusha Sukta, the focus shifts to Urva Srishti—the manifestation of the cosmos. The explanation emphasizes the initial singularity of Brahman or Atman before the desire for creation arises. The idea is conveyed through the metaphor of Brahman realizing its aloneness, feeling a sense of fear, and then deciding to become many.

The first act of creation is attributed to Virat, who is described as the collective Jeevatma or the universal individual soul. The act of creation involves Virat deciding to create a body and a mind. This process parallels human actions where individuals build homes, engage in agriculture, or create vehicles for their own comfort and happiness. Virat Purusha, as the universal soul, decides to use the entire created universe as his body and the mind of Hiranyagarbha as his own mind.

The metaphorical entry of Virat Purusha into the created universe is likened to a person entering a car to animate and activate it. This act signifies Virat Purusha's engagement with the cosmos he has created. Before this entry, there is a crucial stage where Virat Purusha divides his own Virat Sharira (cosmic body) into three parts: Ishwara (divine aspect), Chit (conscious aspect), and Achit (non-conscious aspect). These divisions align with the concepts of Adhyatmika (pertaining to the self), Adhibhautika (pertaining to the physical world), and Adhidaivika (pertaining to the divine). The division reflects the multifaceted nature of the manifested universe.

The teaching underscores the idea that the entire creation, including the cosmos and individual beings, is an extension of the divine consciousness. This process of creation is seen as a reflection of the innate human tendency to create objects for personal use and enjoyment. The analogy draws parallels between the universal creative act of Virat Purusha and the individual creative endeavors of humans.

'''Then there was Tiryak, Manushyas, living, non-living. How many millions and billions of varieties of living creatures. And then what is the speciality? Everything depends upon everything else. If you think, I don't depend upon anybody, then I have to say, a person who says that is a foolish fellow. He says, I don't depend upon bees. I don't depend upon the air. I don't depend upon pollen. I don't depend upon all these things. Oh, the mango tree is there. And when I see it in season, the first class ripe mango with very fragrant smell, Banginapalli, is wafting to me, I just pluck it and then I enjoy it wholeheartedly. Only stupidity can only go that far. So how did that mango come about? Because there were flowers. What did the flowers produce? Pollen, male and female. How do they get combined? With the help of what is called bees. And how do the bees know? They have been given special sense. Here is pollen and there is honey. And this is the reward for taking this pollen to the female. And that is how everything is interdependent upon everything else. Every person is dependent upon everything else in this whole universe. The whole universe is never free. It is interdependent. And this idea has been explored to the utmost limit in the Brihadaranyaka Upanishad in a particular Kanda. Its name itself is very peculiar. It is called Madhu. So I am the Madhu for the chicken. The chicken is Madhu for me. And I am the Madhu for the tiger. And the tiger is Madhu for something else. So I eat. The smaller fish is eaten by the bigger fish. That bigger fish is eaten by the still bigger fish. And then I eat that fish and this particular fish because what we eat, we become what we eat. So if I eat fishes, what do I become? Only an analogy, funny analogy. I should not take it too seriously. I become a fish. And when I become fish, I become very selfish. And I will be eaten by what? By billions and billions of bacteria, both harmful and beneficial. This circle is going to come so beautifully. That's what I wanted to explain in my last class. What is that? The living, every millisecond of our lives, the living becomes non-living. The non-living becomes the living. How? Suppose here is a chicken or a bird and it is living. Here is a plant that is living. Here is a mango that is living. Here is a potato that is living. But I cook it. By cooking it, what happens? It is killed. And so a life becomes lifeless. And what do I do? I consume it. The moment I consume it, what happens? That so-called living which has become dead by my action comes out alive in my form. Every cell of mine is reverberating with becoming identified with what I have eaten. And this is being eaten again. In its turn, that is my body, my cells, is being eaten by other creatures. How many creatures are eating me up? But it is a good process. And we don't understand it. This cycling and recycling, killing and rejuvenating, this process is going on all the time. Now meditate upon that fact. So, one part of this creation became Gods in heaven and the other part became human beings. Another part became animals, plants, insects, and microbes, etc., etc. And then, पस्चाद् भोमि अधो पुरहा This Jeevatma, it requires a place of dwelling and he creates Panchabhutas. Out of Panchabhutas, the houses are built. And a place where many houses are there is called Pura. Here Pura means body. नवद्वारे पुरे देहे नईव कुर्वन न कारयं So, all these details, that is, why are we discussing? Because these are necessary to understand the next coming Uttara Srishti, which is so marvellous. I haven't come to this kind of explanation anywhere in this world, in any scripture, excepting our scriptures. So, these details are necessary. This is called Purva Srishti.'''

The teaching further explores the intricacies of creation, emphasizing the interdependence of all living and non-living entities in the universe. The variety of living creatures, ranging from Tiryak (animals) to Manushyas (humans), illustrates the vastness and diversity of life. The interconnectedness of all beings is highlighted, emphasizing that everything depends on everything else.

An example is provided to elucidate the interdependence in nature. The story of the mango, from flowers to bees to pollination, illustrates how various elements contribute to the creation of a ripe mango. The message is clear: every aspect of the universe is intertwined, and the idea of independence is dismissed as foolishness.

The Brihadaranyaka Upanishad is referenced, specifically the "Madhu Kanda," which delves into the concept of interdependence. The analogy of being Madhu (nectar) for one another reflects the symbiotic relationships in nature. The idea that one entity becomes the sustenance for another, forming a continuous cycle, is explored. It includes the interconnectedness of living and non-living, where the distinction between the two blurs in the cycle of life, death, and transformation.

The discussion extends to the interplay between living and non-living, where life becomes lifeless and lifeless substances become life when consumed. The process of cycling and recycling, killing and rejuvenating, is highlighted as an essential aspect of the cosmic order.

The narrative then shifts to the creation of gods, human beings, animals, plants, insects, and microbes—different manifestations of the divine cosmic order. The Purusha Sukta introduces the concept of Panchabhutas (five elements) as the building blocks of the physical world. The creation of Pura, representing the body or dwelling place for Jeevatma (individual soul), is described as emerging from the Panchabhutas.

This detailed exploration serves as a foundation for understanding the forthcoming Uttara Srishti, the next stage of creation. The intricate interplay of elements, the cyclical nature of life and death, and the interconnectedness of all existence are crucial components in comprehending the divine order described in the Purusha Sukta.

'''And how is the Uttara Srishti? That is, the first creation, how did they continue this act of creation with their own help? That is going to be the next topic. So, that is called Uttara Srishti. What we have been discussing so far is called Prathama Srishti, Purva Srishti, or Adi Srishti. So, what did the Virat do? Brahman created Virat. Virat means, you must understand, equivalent to Ishwara, Hiranyagarbha and Virat, all combined. So, after creating the Virat Deha, a cosmic body, that Parama Purusha, what happened? He himself is manifesting. That is the meaning of entering into it. Not like a human being who gets a house constructed and he himself enters it. What is the problem? Problem is, house is separate, man is separate. But this Virat is not separate from Brahman. Entering means what? He himself is manifesting as this Virat. So, this is called Virat because he comprises the entire universe. That is what it is there. Vividhani Rajanti. Vividhani means infinite number of objects are being manifest through this. Just as in our dream, we first create. What do we create? I will come to that so that it will be easy to understand. Though, I had hinted about this many times. Whenever before going to dream, what do I do? Purva Srishti I do. How do I do Purva Srishti? Through the waking experiences. Supposing, here is a man and he loves food and then he tastes various types of foods. His mind is dwelling on food. So, what does he do? He happily stores all these experiences. That dish was very tasty. This dish was very tasty. That dish was made up of so many ingredients. This dish is made up of so many ingredients. And then, after some time, he becomes a bit bored because anything repeatedly experienced becomes bored. That is why even the most beautiful person living together we lose the type of understanding or outlook we have at the beginning and then take for granted and then starts bored. Then we start looking. This object is boring. Let me now bore some other object. So, this is how the creative process starts. So, presuming our example, what do we do? We get bored. Supposing, I add to this a little bit of something. Remember, this is called Porous Srishti. So, I sit down in an easy chair. I go on creating. So, this was made like this. That was made like this. What if I combine both Khatta and Metha? What happens? That was Khatta. This was Metha. They were great. But, suppose I combine Khatta and Metha and then he goes to happily thinking like that. He goes. He already has transformed himself into Prathama Srishti. What is the Param Prathama Srishti? That is Srishti which is which has infinite potential to create infinite number of things before actually creating. That is called Potentiality. So, we go with that potential thoughts and then we enter into that Swapnik Jagat. We create ourselves into Ishwara that is the Sakshi and the Jeevatma living creature me and others and all the non-living creatures the entire waking world in the form of the dream world and then I start working out. Suppose I combine these two Khatta and Metha for example and then I actually seem to going to enter into the kitchen and combine it and then I bring it out and then I eat. Not bad. It is quite tasty something novel and then I invite some of the people Oh! What is Urva Srishti? Oh! Marvelous! We never knew you created another novel entering into the Swapna Vastha and then Swapna Vastha what do I do? The Purva Srishti now executes all those Kalpanas into as if actually into an actual world. This is what if we can do God also can do. That is what first Purva Srishti is He became the Eshwara, Hiranyagarbha and Virat and from them the universe has come out. Now how did they actually create? That is going to be the next topic which we will talk in our next class.'''

The teaching now transitions into the concept of Uttara Srishti, which is the continuation of the creative process initiated in Prathama Srishti or Purva Srishti. The focus shifts to how the Virat Purusha, representing the cosmic order, manifests and continues the act of creation.

The term "Virat" is explained as being equivalent to Ishwara, Hiranyagarbha, and Virat combined. It represents the entire universe, and when the Parama Purusha creates the Virat Deha (cosmic body), the process involves a manifestation where the Purusha himself becomes the Virat. The act of entering into it does not imply separation; rather, it signifies that the Virat is a manifestation of Brahman.

The Virat, being the cosmic body, is described as comprising the infinite manifestation of objects, akin to the vivid creation in a dream. A comparison is drawn to the way individuals engage in Purva Srishti before dreaming. Before entering the dream state, one engages in the creative process by recalling waking experiences and combining various elements in the mind.

The analogy is provided: a person who loves food stores experiences of different dishes. When boredom sets in, the individual engages in creative thinking, combining and modifying elements mentally. This mental process is termed as Purva Srishti, the preliminary creation in thought.

The Param Prathama Srishti, described as having infinite potential to create countless things before actualizing them, is highlighted. This potentiality is equated with the phase of creating in thought before entering the dream world. The dream state, in this context, is considered as the realm where the created thoughts are given apparent reality.

The lecturer emphasizes the power of potential thoughts before actualizing them in the dream world. The dreamer becomes the Ishwara, the witness, and experiences a world comprising both living and non-living entities, similar to the waking world. The process involves executing the mental creations into what seems like an actual world within the dream state.

This process of creation, transition, and execution in the dream state serves as an analogy for understanding how the divine, too, can create in a similar manner. The upcoming discussions promise to delve deeper into the specifics of Uttara Srishti, providing insights into how the divine entities continue the act of creation in the cosmic order.
[[Category:Purusha Suktam]]

Purusha Suktam Lecture 06 on 29-June-2023

2023-11-03T15:13:01Z

2023niru: /* Full Transcript ( editing by Nirupama) */

== Full Transcript ( editing by Nirupama) ==
We are studying the Purusha Suktam. In our last class, we dealt with the fourth part of the Purusha Suktam, specifically the fourth mantra.

TRIPAD URDHAM UDAIT PURUSHAHA

PADO ASYAIHA ABHAVAT PUNAHA

TATO VISHWAN VYKRAAMAT

SAASHANA ANASANE ABHI (4)

Three-fourths of God's essence reside above this manifested world. What exists above the manifested world? The unmanifested. From where has this manifestation come? From the unmanifested. It's crucial to understand that this is not a division into four parts, implying separateness. God is indivisible, part less, and whole. God doesn't have parts. However, what we perceive is God manifesting as a part. This sentence in the English language doesn't imply that God is manifesting a fraction of Himself in the form of this universe. As explained last time, consider this: if you have a small window and you gaze at the infinite sky, even without this window, when you climb to the roof of the building, you can see a vast sky studded with stars. Imagine it's night. But, if you're in a room with a small skylight window, your view is limited. How much can you see? Only a little bit. Anyone mistaking that the whole sky is only this much would be mistaken. This is the concept we need to grasp here. When God manifests here, it means I can see only a fraction of God. God is neither manifesting nor non-manifesting. It's our prism, through which we view Brahman, Nama, Rupa, Guna, or, in other technical words, Desha, Kala, Nimitta (Space, time, and causality). These are the constituents of our minds. When we look, just as if you put on yellow-colored glasses, everything appears yellow. The problem is not God appearing like that but ourselves perceiving God in that particular manner. That is the meaning of three-fourths being in the form of the unmanifest. Again, three-fourths is not a measurement, dividing something into four parts. That means infinitesimal parts, as we saw earlier, 'Sahasrasirshah Purushah.' Whomever or whatever we see, living or non-living, is nothing but that Divine Lord. To convey this idea, the greatness, the splendor, the all-pervasiveness of the Divine, the Rishi is presenting it poetically. What is appearing is very small compared to what He really is. Another meaning to understand is that if what we see, this infinitesimal part, can produce Kalidasa, Bhavabhuti, Einstein, Max Planck, Beethoven, Thyagaraja, Tansen — the greatest creative minds in the world — that itself is filled with so much wonderment and mystery. Scientists have not even scratched an infinitesimal part of the infinite, an infinitesimal manifestation of God."

Who can truly comprehend the mystery behind life? Lord Buddha beautifully elucidated this when he encountered a ferocious robber named Angulimala. Once, Buddha intended to travel through a forest infested with robbers. The locals, out of reverence for Buddha, warned him, 'Sir, please do not go there; there is a heartless and ferocious robber who will surely kill you.' Buddha smiled and confidently replied, 'I know how to influence such individuals.' Undeterred, he proceeded, and sure enough, Angulimala appeared before him, expressing his intention to kill. Buddha calmly responded, 'Fine, but before you do, fulfill my last wish.' Intrigued, Angulimala inquired, 'What is your wish?' Buddha requested him to cut off a branch from the tree under which he was sitting. Without hesitation, Angulimala took out his sharp knife and severed the branch. Then, Buddha, still smiling, said, 'Now, restore it to its original position.' Perplexed, Angulimala replied, 'You are speaking like a madman. Once it is cut off, how can I put it back?' Buddha, in his transformative wisdom, conveyed a profound truth, 'Even if you cut off a single green leaf from a tree, you can never restore life to it. It is very easy to take life, but incredibly difficult to give life.'

Life itself is the greatest mystery, as Shakespeare exclaims, 'How many wonders, oh Horatio, are there in heaven and earth?' No scientist has been able to create life thus far. Regarding artificial intelligence, it is essential to remember that it is, indeed, artificial. It is not a creation ex nihilo but a result of someone inputting information. Even if a human being were to create life, the complexity involved would surpass our comprehension. The combination of numerous factors in creating life, which artificial machines can replicate, surpasses the capabilities of our brains. The question remains: Can scientists truly create life or consciousness? Creating life in a machine doesn't make it artificial; it would be a living creature. To label it an artificial living creature is a misnomer, and such a feat remains elusive."

I'd like to share a delightful joke with you. Once, some aspiring scientists discovered a way to infuse life force (prana) into non-living materials. Eager to showcase their achievement, they requested a one-on-one interview with God, and surprisingly, God granted their wish. As they faced God, who already knew their intentions, He smiled and asked, 'What brings you here?' The lead scientist confidently replied, 'God, you've done many marvelous things, and we appreciate that. However, we believe it's time for you to retire.' Perplexed, God inquired, 'Why?' The scientist explained, 'Because you, being God, could create life. Now, armed with our knowledge, we can do the same. So, it's time for you to gracefully resign.' Amused, God agreed but challenged them to demonstrate their newfound ability to recreate life. Proudly, the scientist presented a packet of dust, ready to infuse it with life using their machine. However, God interjected, 'No, not my dust. Bring your own dust.' The joke brilliantly underscores the idea that the original material for creation comes from God, making Him irreplaceable.

Now, onto a profound point: our bodies and minds are inherently limited. Any experience we gain through them is, by nature, limited. To attain the unlimited, we must transcend the body and mind, a concept known as 'neti neti' — I am not the body, I am not the mind. When we detach ourselves from the body and mind, the entire world ceases to exist. This detachment represents 'jagradhavastha' (waking state) and 'svapnavastha' (dream state). Detaching from both is the 'karana sharira' (causal body), where the entire physical and subtle worlds vanish. This denial is expressed in statements like 'Mano Buddhi Ahankara Chittani Naham' from Nirvana Shatakam. What remains is 'Shivoham, Shivoham' — I am nothing but Shiva. This understanding echoes the essence of the fourth mantra, emphasizing that the entire universe is an infinitesimally small part of the complete and infinite nature of the Purusha. 'Aadaha asaiha abhavat punaha' — only a minuscule representation. 'Tato vishwam Vyakramat' — transcending the entire universe. 'Sa asana anasane abhi' — becoming both the living creatures who consume food and the inert entities. In essence, 'Sarvam kalvidam brahma' — the whole universe is indeed Brahman."

TASMAD VIRADDA JAYATA

VIRAJO ADHI PURUSSAH

SA JATO ATYARICYATA

PASSCAD BHUMIM ATHO PURAH (5)

As we delve into the fifth mantra, the Purusha Sukta unfolds a marvelous explanation of the process of creation. The primary insight it imparts is that creation occurs in two stages: Purva Srishti (prior creation) and Uttara Srishti (subsequent creation). To illustrate, let's consider the analogy of a scientist embarking on experiments. This creative mind first conceptualizes an idea and then proceeds to create the necessary instruments and laboratory environment. The laboratory includes chemicals, instruments, lights, and utensils, constituting the groundwork for the experiments that follow. Similarly, in the cosmic context, a divine creator engages in a two-fold process of envisioning and then manifesting.

In the divine laboratory, God, the great scientist, initiates the process by creating Devas, representing the potential causes of both living and non-living entities. These Devas, often referred to as Devatas, are endowed with the essential information required for the forthcoming creation. Alternatively, God transforms into myriad Gods, each assigned distinct functions. The Visishta Advaita philosophy ( Ramanujacharya)emphasizes a crucial concept: God, as Saguna Brahma, the supreme reality, divides into Ishwara, Chit (conscious or living), and Achit (non-living). Despite being present in both the conscious and non-living elements, Ishwara remains Chit.

In the analogy of creation, akin to the dream state, we witness the role of creators ourselves. Just as we create a dream, God, in the process of creation, utilizes thoughts and ideas as instruments. Imagining mountains, rivers, forests, stars, galaxies, living and non-living entities, good and bad, God's creative process begins with Kalpana — imagination fueled by brilliant and creative ideas."

A Kalpana, by its very nature, implies creative ideas. Creative power and dullness don't go hand in hand. Once, two devotees shared an incident with a Swami. One of them, elated, exclaimed, 'Swami, I am so happy today!' The Swami inquired about the reason. The devotee replied, 'Last night, I dreamt that I had won 100 rupees in a lottery ticket.' The Swami responded sharply, 'You fool! It's a dream; you could have dreamt that you are a multi-billionaire or trillionaire. Why limit yourself to a mere 100 rupees?' This illustrates that the creative power of imagination, Kalpana Shakti, is infinite for God, as He is infinite. For us, limited beings, our imagination is shaped by our intelligence.

God has bestowed each of us with intelligence. Consider natural examples: birds creating intricately designed nests, honeycombs with sophisticated internal structures, or spider webs inspiring the concept of the internet (W, W, W). The entire internet is nothing but a net. Maya Jala. We have seen in the Shvetashvatara Upanishad- Ko Jaalawan. So, this entire universe is a manifestation of creativity, and every day we contribute to this creation through our unique forms of intelligence. This is an introductory concept to bear in mind.

God's initial creation involved the Devatas, known as Adhishthatru Devatas, the overseers of creation. Their function was to initiate the first creation, Adi Srishti, leading to Prathama Srishti. Uttara Srishti would follow later. God commanded these Devatas to fulfill specific roles: Fire, produce heat; Sun, shine; Vayu Devata, blow the wind; Waters, manifest as rain, streams, rivers, lakes; Earth, sustain and support life. These Devatas form the Panchadevatas, the five principal deities worshipped in Panchayatana Puja. This ritual symbolizes our connection to these forces that sustain us, as we emerge from and eventually merge back into the Panchadevatas."

'''If you have understood this introduction. The first creation is the instruments. So that they can be assigned the job of creating what we call Uttara Srishti. Purva Srishti and Uttara Srishti. First creation is God manifesting. Second creation also in a way of speaking. God's creation. Excepting God, nothing is there. But as if the Gods are creating in the form of the Adhishtatra Devatas. And that is the beautiful idea. Then the third point we have to recognize is that for creating anything we have to do Yagna. So Yagna has two meanings. The first meaning of Yagna is that if we do Yagna as we understand Homa, etc. Then our desires will be fulfilled. But we have the implements now. But at the beginning there are no implements. So it is not necessary. It is Bahya Yagna. What is called Bhautika Yagna. No, it is Manasika Yagna. How did the Gods create? They resorted to Manasika Yagna. They imagined everything. And when they imagined, the things which they needed were immediately present there. That is the idea I wanted to convey to you. Every one of us is a creator. A poet, a painter, a sculptor, a scientist, even an ordinary cook. What is the Purva Srishti? Suppose our mother is there. And our mother has purchased some mixie, some frying pan, electricity, some utensils. These are called Purva Srishti. Somebody has created them. We just acquired them, either inherited them or bought them, purchased them, etc. But our mother wants to feed us. What does she do? The implements which she could buy in the shops, she will bring the raw materials. And then her brain starts spinning. Yesterday, I cooked that dish. Today, I want to make the same ingredients into a different dish. So first she thinks. And first time if she is doing, she has to experiment. But once she finds out the right formula, right ingredients, right amount of frying, right amount of masala, right amount of boiling, etc. Then that becomes very tasty. And we will be the certifiers. Mom, that's really very tasty. How does mom know? Because she is a mom. I don't want to eat anything else. So in Bengali, they say that it is very tasty. Because the fellow who is eating doesn't want to appear to be a beggar. I want more of the same idea. But he wants to convey. Then he will say, this item, oh, so beautifully it has come out. And the hostess understands. This person wants more. So immediately she will bring. What am I talking about? First creation is available ingredients, including the instruments. That is what exactly a scientist, a painter, a poet, anybody will be doing it. What is the secondary creation? Taking the help of these instruments, the person will go on.'''

In the intricate process of creation, the Purusha Sukta elucidates the distinction between two stages: Purva Srishti (prior creation) and Uttara Srishti (subsequent creation). The first creation involves God manifesting the necessary instruments, often represented by the Adhishtathru Devatas, who serve as overseers in the divine act of creation. While all creation emanates from God, the Purusha Sukta ingeniously portrays this process as if the Gods are actively creating through the Adhishtathru Devatas.

A crucial aspect of creation highlighted in the Sukta is the role of Yagna. Yagna holds a dual significance. Initially, it involves the external ritualistic aspect, where the fulfillment of desires is sought through practices like Homa. However, at the inception of creation, when there are no external implements, the Yagna becomes internal, a mental or Manasika Yagna. This Manasika Yagna involves the imaginative power of the Gods, where they conceive and envision the creation, and it materializes before them.

This concept extends to our own creative endeavors. As creators in our daily lives, we inherit or acquire the necessary tools and instruments (Purva Srishti). Yet, the essence of creation lies in the secondary stage, where, through our imaginative faculties, we transform raw materials into a myriad of outcomes. This is akin to a cook in the kitchen, a scientist in the laboratory, or an artist in the studio. The first creation involves acquiring or inheriting the ingredients and instruments, while the second creation involves the imaginative process, experimentation, and the eventual manifestation of something new and unique.

The Purusha Sukta, therefore, invites us to recognize our innate creative abilities and understand creation as a multifaceted process encompassing both the manifest and the imaginative realms.

'''Now this manifesting the same ingredients in different combinations. Creation is nothing but a combination. So that is what we call. This painting is beautiful. This poem is exquisite. And this dish is extremely tasty. And this cinema is beautiful. This book is very, very, what is called a page-turner, etc., etc. So all of us are creative only. That's what Swamiji used to say. When you go to the villages, you will see small, what is called mud walls. But the way they do it, especially in Bengal, there are certain types of temples. It is made out of some kind of red stone. How many marvelous etchings they had done. And now people don't care for them. So they are all becoming old, dilapidated. Government is taking special care to preserve them, etc. Even if you visit Dakshineswar, you will understand that. So what I am telling, God manifested Himself as Gods. That is the first creation. That is the ingredient part. Then through the instrumentality of those instruments, which I call Gods, etc. He commanded them. Now you do the Uttarasrishti. But before the world has come into existence, first there were Gods only. And then these Gods were commanded. And then they have to produce ingredients for the creation itself. Just like any scientist had a brilliant idea. It has to be experimented. For the experiment, some new instruments are needed. And He Himself will have to think and give the idea to the engineers. You give this kind of make, create, this kind of exact instrument. That is how different things can be manifested only through the appropriate instrument. And our Hindu religion goes on to say, there is no better instrument than a human body. Remember, human body goes with human brain. That capacity of the human brain is incalculable. So Prathama Srishti, Urva Srishti is to create the implements herein called Gods. And then they are commanded and they will do the secondary Srishti. But there were no ingredients. So they did Manasika Yagna, Mental Yagna. And they imagined. And that is the beautiful idea we are going to get. But if you keep this introduction in mind, summary of this, you can understand the mantras that are coming later on. So the Purva Srishti is going to be given now. In the fifth mantra. Tasmat Virat Ajayata. Virajo Adhipurushaha. Sajataha Atyarichyata. Pashyat Bhoomin Athaha Puraha. So from that Adhipurusha, that is the original Purusha, came the universe. And how did it come? What is the universe? Along with the universe, containing within himself, Brahma emerged and spread everywhere. Here Brahma means Srishtikarta Brahma, not Brahmana. After that he created the earth. Then he created bodies for living beings. Then he created also everything that is necessary for life to continue. This is the main idea. Tasma'''t.

The Purusha Sukta unfolds the concept of creation, where the first stage involves God manifesting Himself as Gods, representing the ingredient part. Through the instrumentality of these Gods, God commands them to undertake the Uttara Srishti, the secondary creation. Before the world comes into existence, Gods were the first entities, and they were then tasked to produce the ingredients for creation.

In this cosmic process, Gods, analogous to scientists with a brilliant idea, need to experiment. New instruments are required for the experiment, and God, who is both the creator and the guide, imparts the idea to the engineers, directing them to create specific instruments. The Hindu perspective emphasizes the human body and brain as unparalleled instruments, acknowledging the incalculable capacity of the human brain.

Now, moving into the specifics of Purva Srishti, the fifth mantra declares: "Tasmat Virat Ajayata. Virajo Adhipurushaha. Sajataha Atyarichyata. Pashyat Bhoomin Athaha Puraha."

From that Adhipurusha, the original Purusha, the universe emerged. The universe, containing within itself, saw the emergence of Brahma, the creator, who then expanded and permeated everything. Here, Brahma refers to Srishtikarta Brahma, the creator, not to be confused with Brahmana.

Following this cosmic manifestation, the subsequent steps in creation unfolded. Brahma first created the earth, followed by the formation of bodies for living beings. Additionally, everything necessary for life to persist was brought into existence.

The mantra concludes with the word "Tasmat," setting the stage for further revelations in the subsequent mantras. This rich tapestry of creation illustrates the intricate interplay of divine manifestation and the unfolding of the cosmos. Keep this introduction in mind as we explore the forthcoming mantras to deepen our understanding of the cosmic creation described in the Purusha Sukta.

'''From that original Purusha, Virat. This Virat means this infinite looking, the entire cosmos, what we call the cosmos. Not only the external cosmos, but all the, containing all the creative ideas. The entire mental universe called herein, called Hiranyagarbha. Remember, Ishwara is the, in a way of speaking, Adhipurusha. And from that Ishwara manifested himself as Hiranyagarbha. Beautiful word. Garbha means womb. That is to say, it is like we say also, it is like an egg. That is why it is called Brahma Anda. Anda means egg. Brahma himself has become the Anda. And within that Anda, the chick will be there. The life will be there. In course of time it gets hatched and all that. So from Hiranyagarbha came the Virat Purusha. So Ishwara, Hiranyagarbha, Virat Purusha. And Ishwara has two aspects. The individual called Prajna, universal called Ishwara. Microcosm is called Prajna. Macrocosm is called Ishwara. Similarly, all the minds together, all the causal bodies, Karana Shariras, together is called Ishwara. All the minds in, all the living creatures is called Hiranyagarbha. That is the universal aspect of our mind is called Hiranyagarbha. Individual aspect of that same Hiranyagarbha is called Taijasa. And again, he grossified himself, O Hiranyagarbha. And he manifested himself as Virat. Virat means this entire whole physical universe, complete universe, physical aspect of it is called Virat. And again it has got two sides. Individually we are called Vishwa and cosmically, universally we are called Virat. There is no difference. Microcosm and macrocosm. This beautiful concept has been elaborated by Swami Vekananda in his talks on Jnana Yoga. One of the most marvellous talks explaining the whole Vedanta in the simplest language that is possible for any great person. And the greater a person, the simpler will be the language. So what did he do? Tasmat, from that Purusha, Ishwara, Viratajayata. So we have to understand, Virat means first Hiranyagarbha, then Virat, then Virajaha, Adhipurushaha. So what did this Virat do? Adhipurushaha. What did he do? He started manifesting both as the living as well as non-living. Satyataha, Atyarichyata. After that what did he do? He entered into it. This is called Praveshashruti. Tatsrishtva, Tadevapravishat. That means externally it is Brahman. Internally also it is Brahman. If you take the example of a pot, externally it is also clay. Internally means don't look for inside the pot. That is in between the outer layer and inner layer of the wall of the pot. That is also which we cannot see. But that is also made up of the same clay. That means no separate pot exists except in clay. But clay without form, pot without form is called clay. Clay with form is called a pot. That is the idea. Satyataha, Atyarichyata. He spread everywhere. And then what did he do?'''

From the original Purusha emerged Virat, representing the entire cosmos—both the external universe and the mental universe containing all creative ideas, referred to as Hiranyagarbha. Ishwara, in a sense, is the Adhipurusha. Ishwara then manifested as Hiranyagarbha, symbolized by the cosmic egg or Brahma Anda. Within this cosmic egg, Hiranyagarbha, representing the universal aspect of the mind, eventually differentiates into Taijasa, the individual aspect.

Hiranyagarbha, in his universal aspect, further grossifies into Virat, symbolizing the entire physical universe. This Virat has both individual and universal aspects, analogous to Vishwa and Virat, reflecting the microcosm and macrocosm. This profound concept, elucidated by Swami Vivekananda in his talks on Jnana Yoga, underscores the unity between the individual and the cosmic.

The mantra details the progression: Virat emerged from Hiranyagarbha, and Virat, in turn, manifested as Virajaha, the Adhipurusha. Virat, the cosmic entity, engaged in the creation of both living and non-living entities. "Satyataha, Atyarichyata" signifies that Virat entered and pervaded every aspect of creation. This is akin to the Praveshashruti, emphasizing that externally and internally, everything is Brahman. Using the metaphor of a pot and clay, it illustrates that the pot is nothing but an expression of clay, both externally and internally.

In essence, the mantra portrays the sequential manifestation of the cosmic order—from Ishwara to Hiranyagarbha, and further to Virat. It emphasizes the indivisibility of creation, where everything, both living and non-living, is an expression of the divine. The omnipresence of Brahman is underscored by the idea that everything is permeated by the same ultimate reality, transcending distinctions between the individual and the universe.

Then what did he do?

'''All the Upanishads, How? I only created. Rather I divided. Rather I manifested. How? Guna, Karma, Vibhagashaha. Whatever qualities, highest qualities, best qualities, Brahmana. And less of those best qualities is Kshatriya. Still less is Vaishya. And very dull qualities is Shudra. And practically if we see, this is what is happening either in the East or West, whether they say caste system or class system. It doesn't really matter. Now these are the points we will discuss in our future classes. But here we are coming to the Urva Srishti. So what is the first thing? The first manifestation is Virat. Literally Virat means that which is infinitely big. What does it mean? It means infinite species, countless species are experiencing. That's why it is called Virat. So this is about Urva Srishti. But originally there are not many. Srishti means many. But before Srishti means what? Originally Brahman alone existed. Atman alone. That is why in the Chandogya, only Sat, only pure existence. And then for the sake of people like us who do not understand why God needs to create in understandable, in simple language. So how did this creation come? So that Brahman, he became conscious. I am alone. So he got frightened. I am alone. Then he thought, why should I get frightened? Because there is no second. Freer comes only from the second. But he had wanted to imagine himself as many. So he said, so let me become many. Let me become many. So when this Sankalpa came, in the mind of that Paramah Purusha, Paramatman, Brahman, let me become many. That was the starting point of creation. And the very first product is Virat, as we discussed just now. And what did this Virat do? And that means what? Here is a Purusha. He is created. He is called Virat. He is called Jeevatma also. Collective Jeevatma is called Virat. Individual Virat is called Jeevatma. Doesn't matter, he is a Jeevatma. That means he said, I am created. Now what am I supposed to do? I must create a body. I must create a mind. Why does a man create a house? So that he can dwell there happily. Why does he do agriculture? So that he can enjoy various dishes. Why does a man create a car? So that he can travel easily from place to place. So whatever is created is for the benefit of the living creature. Why do ants create anthills? Because they are living creatures. Why do birds create nests? Because they are living creatures. Why is honey created by bees? Because they are living creatures. So our tendency is we must have an object. So that we can use that object. So that we can make ourselves very happy. So how does this, what is called Virat Jeevatma, how does he want to create the entire world? As we create our bodies and minds, Virat Purusha creates his body and mind. His body is the entire Jagat. His mind is Hiranyagarbha's mind. We have to understand. So he creates it, accepts the entire world as his body, this whole created universe, and making that as his body, he entered into it. When a person enters into a car, that means he wants to use it. He is animating it. He is activating it. That Virat Purusha, he is the first Jeevat. That is why he is called Virat. What did he do? In between these two stages, there is another important stage. What is that stage? That he himself is dividing his Virat Sharira, as I mentioned earlier, into how many? Three parts. Ishwara, Chit and Achit. And that is what our Vedanta tells us. They are called Adhyatmika, Adhibhautika and Adhidaivika. These are synonymous.'''

In the interpretation of the Purusha Sukta, the focus shifts to Urva Srishti—the manifestation of the cosmos. The explanation emphasizes the initial singularity of Brahman or Atman before the desire for creation arises. The idea is conveyed through the metaphor of Brahman realizing its aloneness, feeling a sense of fear, and then deciding to become many.

The first act of creation is attributed to Virat, who is described as the collective Jeevatma or the universal individual soul. The act of creation involves Virat deciding to create a body and a mind. This process parallels human actions where individuals build homes, engage in agriculture, or create vehicles for their own comfort and happiness. Virat Purusha, as the universal soul, decides to use the entire created universe as his body and the mind of Hiranyagarbha as his own mind.

The metaphorical entry of Virat Purusha into the created universe is likened to a person entering a car to animate and activate it. This act signifies Virat Purusha's engagement with the cosmos he has created. Before this entry, there is a crucial stage where Virat Purusha divides his own Virat Sharira (cosmic body) into three parts: Ishwara (divine aspect), Chit (conscious aspect), and Achit (non-conscious aspect). These divisions align with the concepts of Adhyatmika (pertaining to the self), Adhibhautika (pertaining to the physical world), and Adhidaivika (pertaining to the divine). The division reflects the multifaceted nature of the manifested universe.

The teaching underscores the idea that the entire creation, including the cosmos and individual beings, is an extension of the divine consciousness. This process of creation is seen as a reflection of the innate human tendency to create objects for personal use and enjoyment. The analogy draws parallels between the universal creative act of Virat Purusha and the individual creative endeavors of humans.

'''Then there was Tiryak, Manushyas, living, non-living. How many millions and billions of varieties of living creatures. And then what is the speciality? Everything depends upon everything else. If you think, I don't depend upon anybody, then I have to say, a person who says that is a foolish fellow. He says, I don't depend upon bees. I don't depend upon the air. I don't depend upon pollen. I don't depend upon all these things. Oh, the mango tree is there. And when I see it in season, the first class ripe mango with very fragrant smell, Banginapalli, is wafting to me, I just pluck it and then I enjoy it wholeheartedly. Only stupidity can only go that far. So how did that mango come about? Because there were flowers. What did the flowers produce? Pollen, male and female. How do they get combined? With the help of what is called bees. And how do the bees know? They have been given special sense. Here is pollen and there is honey. And this is the reward for taking this pollen to the female. And that is how everything is interdependent upon everything else. Every person is dependent upon everything else in this whole universe. The whole universe is never free. It is interdependent. And this idea has been explored to the utmost limit in the Brihadaranyaka Upanishad in a particular Kanda. Its name itself is very peculiar. It is called Madhu. So I am the Madhu for the chicken. The chicken is Madhu for me. And I am the Madhu for the tiger. And the tiger is Madhu for something else. So I eat. The smaller fish is eaten by the bigger fish. That bigger fish is eaten by the still bigger fish. And then I eat that fish and this particular fish because what we eat, we become what we eat. So if I eat fishes, what do I become? Only an analogy, funny analogy. I should not take it too seriously. I become a fish. And when I become fish, I become very selfish. And I will be eaten by what? By billions and billions of bacteria, both harmful and beneficial. This circle is going to come so beautifully. That's what I wanted to explain in my last class. What is that? The living, every millisecond of our lives, the living becomes non-living. The non-living becomes the living. How? Suppose here is a chicken or a bird and it is living. Here is a plant that is living. Here is a mango that is living. Here is a potato that is living. But I cook it. By cooking it, what happens? It is killed. And so a life becomes lifeless. And what do I do? I consume it. The moment I consume it, what happens? That so-called living which has become dead by my action comes out alive in my form. Every cell of mine is reverberating with becoming identified with what I have eaten. And this is being eaten again. In its turn, that is my body, my cells, is being eaten by other creatures. How many creatures are eating me up? But it is a good process. And we don't understand it. This cycling and recycling, killing and rejuvenating, this process is going on all the time. Now meditate upon that fact. So, one part of this creation became Gods in heaven and the other part became human beings. Another part became animals, plants, insects, and microbes, etc., etc. And then, पस्चाद् भोमि अधो पुरहा This Jeevatma, it requires a place of dwelling and he creates Panchabhutas. Out of Panchabhutas, the houses are built. And a place where many houses are there is called Pura. Here Pura means body. नवद्वारे पुरे देहे नईव कुर्वन न कारयं So, all these details, that is, why are we discussing? Because these are necessary to understand the next coming Uttara Srishti, which is so marvellous. I haven't come to this kind of explanation anywhere in this world, in any scripture, excepting our scriptures. So, these details are necessary. This is called Purva Srishti.'''

The teaching further explores the intricacies of creation, emphasizing the interdependence of all living and non-living entities in the universe. The variety of living creatures, ranging from Tiryak (animals) to Manushyas (humans), illustrates the vastness and diversity of life. The interconnectedness of all beings is highlighted, emphasizing that everything depends on everything else.

An example is provided to elucidate the interdependence in nature. The story of the mango, from flowers to bees to pollination, illustrates how various elements contribute to the creation of a ripe mango. The message is clear: every aspect of the universe is intertwined, and the idea of independence is dismissed as foolishness.

The Brihadaranyaka Upanishad is referenced, specifically the "Madhu Kanda," which delves into the concept of interdependence. The analogy of being Madhu (nectar) for one another reflects the symbiotic relationships in nature. The idea that one entity becomes the sustenance for another, forming a continuous cycle, is explored. It includes the interconnectedness of living and non-living, where the distinction between the two blurs in the cycle of life, death, and transformation.

The discussion extends to the interplay between living and non-living, where life becomes lifeless and lifeless substances become life when consumed. The process of cycling and recycling, killing and rejuvenating, is highlighted as an essential aspect of the cosmic order.

The narrative then shifts to the creation of gods, human beings, animals, plants, insects, and microbes—different manifestations of the divine cosmic order. The Purusha Sukta introduces the concept of Panchabhutas (five elements) as the building blocks of the physical world. The creation of Pura, representing the body or dwelling place for Jeevatma (individual soul), is described as emerging from the Panchabhutas.

This detailed exploration serves as a foundation for understanding the forthcoming Uttara Srishti, the next stage of creation. The intricate interplay of elements, the cyclical nature of life and death, and the interconnectedness of all existence are crucial components in comprehending the divine order described in the Purusha Sukta.

'''And how is the Uttara Srishti? That is, the first creation, how did they continue this act of creation with their own help? That is going to be the next topic. So, that is called Uttara Srishti. What we have been discussing so far is called Prathama Srishti, Purva Srishti, or Adi Srishti. So, what did the Virat do? Brahman created Virat. Virat means, you must understand, equivalent to Ishwara, Hiranyagarbha and Virat, all combined. So, after creating the Virat Deha, a cosmic body, that Parama Purusha, what happened? He himself is manifesting. That is the meaning of entering into it. Not like a human being who gets a house constructed and he himself enters it. What is the problem? Problem is, house is separate, man is separate. But this Virat is not separate from Brahman. Entering means what? He himself is manifesting as this Virat. So, this is called Virat because he comprises the entire universe. That is what it is there. Vividhani Rajanti. Vividhani means infinite number of objects are being manifest through this. Just as in our dream, we first create. What do we create? I will come to that so that it will be easy to understand. Though, I had hinted about this many times. Whenever before going to dream, what do I do? Purva Srishti I do. How do I do Purva Srishti? Through the waking experiences. Supposing, here is a man and he loves food and then he tastes various types of foods. His mind is dwelling on food. So, what does he do? He happily stores all these experiences. That dish was very tasty. This dish was very tasty. That dish was made up of so many ingredients. This dish is made up of so many ingredients. And then, after some time, he becomes a bit bored because anything repeatedly experienced becomes bored. That is why even the most beautiful person living together we lose the type of understanding or outlook we have at the beginning and then take for granted and then starts bored. Then we start looking. This object is boring. Let me now bore some other object. So, this is how the creative process starts. So, presuming our example, what do we do? We get bored. Supposing, I add to this a little bit of something. Remember, this is called Porous Srishti. So, I sit down in an easy chair. I go on creating. So, this was made like this. That was made like this. What if I combine both Khatta and Metha? What happens? That was Khatta. This was Metha. They were great. But, suppose I combine Khatta and Metha and then he goes to happily thinking like that. He goes. He already has transformed himself into Prathama Srishti. What is the Param Prathama Srishti? That is Srishti which is which has infinite potential to create infinite number of things before actually creating. That is called Potentiality. So, we go with that potential thoughts and then we enter into that Swapnik Jagat. We create ourselves into Ishwara that is the Sakshi and the Jeevatma living creature me and others and all the non-living creatures the entire waking world in the form of the dream world and then I start working out. Suppose I combine these two Khatta and Metha for example and then I actually seem to going to enter into the kitchen and combine it and then I bring it out and then I eat. Not bad. It is quite tasty something novel and then I invite some of the people Oh! What is Urva Srishti? Oh! Marvelous! We never knew you created another novel entering into the Swapna Vastha and then Swapna Vastha what do I do? The Purva Srishti now executes all those Kalpanas into as if actually into an actual world. This is what if we can do God also can do. That is what first Purva Srishti is He became the Eshwara, Hiranyagarbha and Virat and from them the universe has come out. Now how did they actually create? That is going to be the next topic which we will talk in our next class.'''

The teaching now transitions into the concept of Uttara Srishti, which is the continuation of the creative process initiated in Prathama Srishti or Purva Srishti. The focus shifts to how the Virat Purusha, representing the cosmic order, manifests and continues the act of creation.

The term "Virat" is explained as being equivalent to Ishwara, Hiranyagarbha, and Virat combined. It represents the entire universe, and when the Parama Purusha creates the Virat Deha (cosmic body), the process involves a manifestation where the Purusha himself becomes the Virat. The act of entering into it does not imply separation; rather, it signifies that the Virat is a manifestation of Brahman.

The Virat, being the cosmic body, is described as comprising the infinite manifestation of objects, akin to the vivid creation in a dream. A comparison is drawn to the way individuals engage in Purva Srishti before dreaming. Before entering the dream state, one engages in the creative process by recalling waking experiences and combining various elements in the mind.

The analogy is provided: a person who loves food stores experiences of different dishes. When boredom sets in, the individual engages in creative thinking, combining and modifying elements mentally. This mental process is termed as Purva Srishti, the preliminary creation in thought.

The Param Prathama Srishti, described as having infinite potential to create countless things before actualizing them, is highlighted. This potentiality is equated with the phase of creating in thought before entering the dream world. The dream state, in this context, is considered as the realm where the created thoughts are given apparent reality.

The lecturer emphasizes the power of potential thoughts before actualizing them in the dream world. The dreamer becomes the Ishwara, the witness, and experiences a world comprising both living and non-living entities, similar to the waking world. The process involves executing the mental creations into what seems like an actual world within the dream state.

This process of creation, transition, and execution in the dream state serves as an analogy for understanding how the divine, too, can create in a similar manner. The upcoming discussions promise to delve deeper into the specifics of Uttara Srishti, providing insights into how the divine entities continue the act of creation in the cosmic order.
[[Category:Purusha Suktam]]

Purusha Suktam Lecture 06 on 29-June-2023

2023-11-02T14:54:11Z

2023niru: /* Full Transcript ( editing by Nirupama) */

== Full Transcript ( editing by Nirupama) ==
We are studying the Purusha Suktam. In our last class, we dealt with the fourth part of the Purusha Suktam, specifically the fourth mantra.

TRIPAD URDHAM UDAIT PURUSHAHA

PADO ASYAIHA ABHAVAT PUNAHA

TATO VISHWAN VYKRAAMAT

SAASHANA ANASANE ABHI (4)

Three-fourths of God's essence reside above this manifested world. What exists above the manifested world? The unmanifested. From where has this manifestation come? From the unmanifested. It's crucial to understand that this is not a division into four parts, implying separateness. God is indivisible, part less, and whole. God doesn't have parts. However, what we perceive is God manifesting as a part. This sentence in the English language doesn't imply that God is manifesting a fraction of Himself in the form of this universe. As explained last time, consider this: if you have a small window and you gaze at the infinite sky, even without this window, when you climb to the roof of the building, you can see a vast sky studded with stars. Imagine it's night. But, if you're in a room with a small skylight window, your view is limited. How much can you see? Only a little bit. Anyone mistaking that the whole sky is only this much would be mistaken. This is the concept we need to grasp here. When God manifests here, it means I can see only a fraction of God. God is neither manifesting nor non-manifesting. It's our prism, through which we view Brahman, Nama, Rupa, Guna, or, in other technical words, Desha, Kala, Nimitta (Space, time, and causality). These are the constituents of our minds. When we look, just as if you put on yellow-colored glasses, everything appears yellow. The problem is not God appearing like that but ourselves perceiving God in that particular manner. That is the meaning of three-fourths being in the form of the unmanifest. Again, three-fourths is not a measurement, dividing something into four parts. That means infinitesimal parts, as we saw earlier, 'Sahasrasirshah Purushah.' Whomever or whatever we see, living or non-living, is nothing but that Divine Lord. To convey this idea, the greatness, the splendor, the all-pervasiveness of the Divine, the Rishi is presenting it poetically. What is appearing is very small compared to what He really is. Another meaning to understand is that if what we see, this infinitesimal part, can produce Kalidasa, Bhavabhuti, Einstein, Max Planck, Beethoven, Thyagaraja, Tansen — the greatest creative minds in the world — that itself is filled with so much wonderment and mystery. Scientists have not even scratched an infinitesimal part of the infinite, an infinitesimal manifestation of God."

Who can truly comprehend the mystery behind life? Lord Buddha beautifully elucidated this when he encountered a ferocious robber named Angulimala. Once, Buddha intended to travel through a forest infested with robbers. The locals, out of reverence for Buddha, warned him, 'Sir, please do not go there; there is a heartless and ferocious robber who will surely kill you.' Buddha smiled and confidently replied, 'I know how to influence such individuals.' Undeterred, he proceeded, and sure enough, Angulimala appeared before him, expressing his intention to kill. Buddha calmly responded, 'Fine, but before you do, fulfill my last wish.' Intrigued, Angulimala inquired, 'What is your wish?' Buddha requested him to cut off a branch from the tree under which he was sitting. Without hesitation, Angulimala took out his sharp knife and severed the branch. Then, Buddha, still smiling, said, 'Now, restore it to its original position.' Perplexed, Angulimala replied, 'You are speaking like a madman. Once it is cut off, how can I put it back?' Buddha, in his transformative wisdom, conveyed a profound truth, 'Even if you cut off a single green leaf from a tree, you can never restore life to it. It is very easy to take life, but incredibly difficult to give life.'

Life itself is the greatest mystery, as Shakespeare exclaims, 'How many wonders, oh Horatio, are there in heaven and earth?' No scientist has been able to create life thus far. Regarding artificial intelligence, it is essential to remember that it is, indeed, artificial. It is not a creation ex nihilo but a result of someone inputting information. Even if a human being were to create life, the complexity involved would surpass our comprehension. The combination of numerous factors in creating life, which artificial machines can replicate, surpasses the capabilities of our brains. The question remains: Can scientists truly create life or consciousness? Creating life in a machine doesn't make it artificial; it would be a living creature. To label it an artificial living creature is a misnomer, and such a feat remains elusive."

I'd like to share a delightful joke with you. Once, some aspiring scientists discovered a way to infuse life force (prana) into non-living materials. Eager to showcase their achievement, they requested a one-on-one interview with God, and surprisingly, God granted their wish. As they faced God, who already knew their intentions, He smiled and asked, 'What brings you here?' The lead scientist confidently replied, 'God, you've done many marvelous things, and we appreciate that. However, we believe it's time for you to retire.' Perplexed, God inquired, 'Why?' The scientist explained, 'Because you, being God, could create life. Now, armed with our knowledge, we can do the same. So, it's time for you to gracefully resign.' Amused, God agreed but challenged them to demonstrate their newfound ability to recreate life. Proudly, the scientist presented a packet of dust, ready to infuse it with life using their machine. However, God interjected, 'No, not my dust. Bring your own dust.' The joke brilliantly underscores the idea that the original material for creation comes from God, making Him irreplaceable.

Now, onto a profound point: our bodies and minds are inherently limited. Any experience we gain through them is, by nature, limited. To attain the unlimited, we must transcend the body and mind, a concept known as 'neti neti' — I am not the body, I am not the mind. When we detach ourselves from the body and mind, the entire world ceases to exist. This detachment represents 'jagradhavastha' (waking state) and 'svapnavastha' (dream state). Detaching from both is the 'karana sharira' (causal body), where the entire physical and subtle worlds vanish. This denial is expressed in statements like 'Mano Buddhi Ahankara Chittani Naham' from Nirvana Shatakam. What remains is 'Shivoham, Shivoham' — I am nothing but Shiva. This understanding echoes the essence of the fourth mantra, emphasizing that the entire universe is an infinitesimally small part of the complete and infinite nature of the Purusha. 'Aadaha asaiha abhavat punaha' — only a minuscule representation. 'Tato vishwam Vyakramat' — transcending the entire universe. 'Sa asana anasane abhi' — becoming both the living creatures who consume food and the inert entities. In essence, 'Sarvam kalvidam brahma' — the whole universe is indeed Brahman."

TASMAD VIRADDA JAYATA

VIRAJO ADHI PURUSSAH

SA JATO ATYARICYATA

PASSCAD BHUMIM ATHO PURAH (5)

As we delve into the fifth mantra, the Purusha Sukta unfolds a marvelous explanation of the process of creation. The primary insight it imparts is that creation occurs in two stages: Purva Srishti (prior creation) and Uttara Srishti (subsequent creation). To illustrate, let's consider the analogy of a scientist embarking on experiments. This creative mind first conceptualizes an idea and then proceeds to create the necessary instruments and laboratory environment. The laboratory includes chemicals, instruments, lights, and utensils, constituting the groundwork for the experiments that follow. Similarly, in the cosmic context, a divine creator engages in a two-fold process of envisioning and then manifesting.

In the divine laboratory, God, the great scientist, initiates the process by creating Devas, representing the potential causes of both living and non-living entities. These Devas, often referred to as Devatas, are endowed with the essential information required for the forthcoming creation. Alternatively, God transforms into myriad Gods, each assigned distinct functions. The Visishta Advaita philosophy ( Ramanujacharya)emphasizes a crucial concept: God, as Saguna Brahma, the supreme reality, divides into Ishwara, Chit (conscious or living), and Achit (non-living). Despite being present in both the conscious and non-living elements, Ishwara remains Chit.

In the analogy of creation, akin to the dream state, we witness the role of creators ourselves. Just as we create a dream, God, in the process of creation, utilizes thoughts and ideas as instruments. Imagining mountains, rivers, forests, stars, galaxies, living and non-living entities, good and bad, God's creative process begins with Kalpana — imagination fueled by brilliant and creative ideas."

'''A Kalpana and a non-creative idea, they don't go together. Kalpana always means creative ideas. Unless a person happens to be so dull. Once what happened, you know, two devotees, one devotee went to one of our Swami's very happy person and he burst out, blurted out to the Swami, Swami, I am so happy today. Yes, I could see you. But what is the reason? Yesterday night I dreamt, what did you dream of? I dreamt that I had won 100 rupees in a lottery ticket. Swami shouted at him, you idiot. Since it is a dream, you could have dreamt that you are a multi-billionaire or trillionaire. What stopped you? Only 100 rupees, miserable 100 rupees. That means your Kalpana Shakti stops with 100 rupees only. But God's Kalpana Shakti is what? Ananta. Because He is infinite, Kalpana Shakti is also Ananta. So the world is also Ananta. So this is an important idea. Create, creation means creativity. And that creativity, everyday we are doing it. This is an introduction I am giving, remember. But how do we do it? God has given each one of us some intelligence. Take first, for example, a few natural examples. There are birds who can create such beautifully intricated designed nests. So beautiful. They are no less than a great human architect. We know that. Even take a honey hive. You will see how intricately. First class air condition inside. And it is like a kingdom. Or take a spider's web. That is where the idea came. W, W, W. The entire internet is nothing but a net. Maya Jala. We have seen in the Shweta Shwetra Upanishad. ''EKO JAALAWAN''. So this idea, the whole universe is nothing but creativity. First the Lord created Devatas. Who are the Devatas? They are called Adhishtathru Devatas. What is their function? They became what is called first creation. Adi Srishti. And from this Prathama Srishti. Then Uttara Srishti will come later on. Then God told them, commanded them. O Fire, you produce heat. O Sun, you will be shining. O Vayu Devata, you go on blowing the wind. Create Pranavayu. O Waters, you go on creating, manifest in the form of rain. Streamlets, rivers, lakes, etc. And O Earth, remember these are called Devatas. That is why Panchayatana Puja. Every Hindu is supposed to worship these Panchadevatas. Panchadevata Puja. Because we are Panchadevatas. And we are sustained by Panchadevatas. And we also merge back into Panchadevatas. So that is the idea.'''

A Kalpana, by its very nature, implies creative ideas. Creative power and dullness don't go hand in hand. Once, two devotees shared an incident with a Swami. One of them, elated, exclaimed, 'Swami, I am so happy today!' The Swami inquired about the reason. The devotee replied, 'Last night, I dreamt that I had won 100 rupees in a lottery ticket.' The Swami responded sharply, 'You fool! It's a dream; you could have dreamt that you are a multi-billionaire or trillionaire. Why limit yourself to a mere 100 rupees?' This illustrates that the creative power of imagination, Kalpana Shakti, is infinite for God, as He is infinite. For us, limited beings, our imagination is shaped by our intelligence.

God has bestowed each of us with intelligence. Consider natural examples: birds creating intricately designed nests, honeycombs with sophisticated internal structures, or spider webs inspiring the concept of the internet (W, W, W). The entire universe is a manifestation of creativity, and every day we contribute to this creation through our unique forms of intelligence. This is an introductory concept to bear in mind.

God's initial creation involved the Devatas, known as Adhishtathru Devatas, the overseers of creation. Their function was to initiate the first creation, Adi Srishti, leading to Prathama Srishti. Uttara Srishti would follow later. God commanded these Devatas to fulfill specific roles: Fire, produce heat; Sun, shine; Vayu Devata, blow the wind; Waters, manifest as rain, streams, rivers, lakes; Earth, sustain and support life. These Devatas form the Panchadevatas, the five principal deities worshipped in Panchayatana Puja. This ritual symbolizes our connection to these forces that sustain us, as we emerge from and eventually merge back into the Panchadevatas."

'''If you have understood this introduction. The first creation is the instruments. So that they can be assigned the job of creating what we call Uttara Srishti. Purva Srishti and Uttara Srishti. First creation is God manifesting. Second creation also in a way of speaking. God's creation. Excepting God, nothing is there. But as if the Gods are creating in the form of the Adhishtatra Devatas. And that is the beautiful idea. Then the third point we have to recognize is that for creating anything we have to do Yagna. So Yagna has two meanings. The first meaning of Yagna is that if we do Yagna as we understand Homa, etc. Then our desires will be fulfilled. But we have the implements now. But at the beginning there are no implements. So it is not necessary. It is Bahya Yagna. What is called Bhautika Yagna. No, it is Manasika Yagna. How did the Gods create? They resorted to Manasika Yagna. They imagined everything. And when they imagined, the things which they needed were immediately present there. That is the idea I wanted to convey to you. Every one of us is a creator. A poet, a painter, a sculptor, a scientist, even an ordinary cook. What is the Purva Srishti? Suppose our mother is there. And our mother has purchased some mixie, some frying pan, electricity, some utensils. These are called Purva Srishti. Somebody has created them. We just acquired them, either inherited them or bought them, purchased them, etc. But our mother wants to feed us. What does she do? The implements which she could buy in the shops, she will bring the raw materials. And then her brain starts spinning. Yesterday, I cooked that dish. Today, I want to make the same ingredients into a different dish. So first she thinks. And first time if she is doing, she has to experiment. But once she finds out the right formula, right ingredients, right amount of frying, right amount of masala, right amount of boiling, etc. Then that becomes very tasty. And we will be the certifiers. Mom, that's really very tasty. How does mom know? Because she is a mom. I don't want to eat anything else. So in Bengali, they say that it is very tasty. Because the fellow who is eating doesn't want to appear to be a beggar. I want more of the same idea. But he wants to convey. Then he will say, this item, oh, so beautifully it has come out. And the hostess understands. This person wants more. So immediately she will bring. What am I talking about? First creation is available ingredients, including the instruments. That is what exactly a scientist, a painter, a poet, anybody will be doing it. What is the secondary creation? Taking the help of these instruments, the person will go on.'''

In the intricate process of creation, the Purusha Sukta elucidates the distinction between two stages: Purva Srishti (prior creation) and Uttara Srishti (subsequent creation). The first creation involves God manifesting the necessary instruments, often represented by the Adhishtathru Devatas, who serve as overseers in the divine act of creation. While all creation emanates from God, the Purusha Sukta ingeniously portrays this process as if the Gods are actively creating through the Adhishtathru Devatas.

A crucial aspect of creation highlighted in the Sukta is the role of Yagna. Yagna holds a dual significance. Initially, it involves the external ritualistic aspect, where the fulfillment of desires is sought through practices like Homa. However, at the inception of creation, when there are no external implements, the Yagna becomes internal, a mental or Manasika Yagna. This Manasika Yagna involves the imaginative power of the Gods, where they conceive and envision the creation, and it materializes before them.

This concept extends to our own creative endeavors. As creators in our daily lives, we inherit or acquire the necessary tools and instruments (Purva Srishti). Yet, the essence of creation lies in the secondary stage, where, through our imaginative faculties, we transform raw materials into a myriad of outcomes. This is akin to a cook in the kitchen, a scientist in the laboratory, or an artist in the studio. The first creation involves acquiring or inheriting the ingredients and instruments, while the second creation involves the imaginative process, experimentation, and the eventual manifestation of something new and unique.

The Purusha Sukta, therefore, invites us to recognize our innate creative abilities and understand creation as a multifaceted process encompassing both the manifest and the imaginative realms.

'''Now this manifesting the same ingredients in different combinations. Creation is nothing but a combination. So that is what we call. This painting is beautiful. This poem is exquisite. And this dish is extremely tasty. And this cinema is beautiful. This book is very, very, what is called a page-turner, etc., etc. So all of us are creative only. That's what Swamiji used to say. When you go to the villages, you will see small, what is called mud walls. But the way they do it, especially in Bengal, there are certain types of temples. It is made out of some kind of red stone. How many marvelous etchings they had done. And now people don't care for them. So they are all becoming old, dilapidated. Government is taking special care to preserve them, etc. Even if you visit Dakshineswar, you will understand that. So what I am telling, God manifested Himself as Gods. That is the first creation. That is the ingredient part. Then through the instrumentality of those instruments, which I call Gods, etc. He commanded them. Now you do the Uttarasrishti. But before the world has come into existence, first there were Gods only. And then these Gods were commanded. And then they have to produce ingredients for the creation itself. Just like any scientist had a brilliant idea. It has to be experimented. For the experiment, some new instruments are needed. And He Himself will have to think and give the idea to the engineers. You give this kind of make, create, this kind of exact instrument. That is how different things can be manifested only through the appropriate instrument. And our Hindu religion goes on to say, there is no better instrument than a human body. Remember, human body goes with human brain. That capacity of the human brain is incalculable. So Prathama Srishti, Urva Srishti is to create the implements herein called Gods. And then they are commanded and they will do the secondary Srishti. But there were no ingredients. So they did Manasika Yagna, Mental Yagna. And they imagined. And that is the beautiful idea we are going to get. But if you keep this introduction in mind, summary of this, you can understand the mantras that are coming later on. So the Purva Srishti is going to be given now. In the fifth mantra. Tasmat Virat Ajayata. Virajo Adhipurushaha. Sajataha Atyarichyata. Pashyat Bhoomin Athaha Puraha. So from that Adhipurusha, that is the original Purusha, came the universe. And how did it come? What is the universe? Along with the universe, containing within himself, Brahma emerged and spread everywhere. Here Brahma means Srishtikarta Brahma, not Brahmana. After that he created the earth. Then he created bodies for living beings. Then he created also everything that is necessary for life to continue. This is the main idea. Tasma'''t.

The Purusha Sukta unfolds the concept of creation, where the first stage involves God manifesting Himself as Gods, representing the ingredient part. Through the instrumentality of these Gods, God commands them to undertake the Uttara Srishti, the secondary creation. Before the world comes into existence, Gods were the first entities, and they were then tasked to produce the ingredients for creation.

In this cosmic process, Gods, analogous to scientists with a brilliant idea, need to experiment. New instruments are required for the experiment, and God, who is both the creator and the guide, imparts the idea to the engineers, directing them to create specific instruments. The Hindu perspective emphasizes the human body and brain as unparalleled instruments, acknowledging the incalculable capacity of the human brain.

Now, moving into the specifics of Purva Srishti, the fifth mantra declares: "Tasmat Virat Ajayata. Virajo Adhipurushaha. Sajataha Atyarichyata. Pashyat Bhoomin Athaha Puraha."

From that Adhipurusha, the original Purusha, the universe emerged. The universe, containing within itself, saw the emergence of Brahma, the creator, who then expanded and permeated everything. Here, Brahma refers to Srishtikarta Brahma, the creator, not to be confused with Brahmana.

Following this cosmic manifestation, the subsequent steps in creation unfolded. Brahma first created the earth, followed by the formation of bodies for living beings. Additionally, everything necessary for life to persist was brought into existence.

The mantra concludes with the word "Tasmat," setting the stage for further revelations in the subsequent mantras. This rich tapestry of creation illustrates the intricate interplay of divine manifestation and the unfolding of the cosmos. Keep this introduction in mind as we explore the forthcoming mantras to deepen our understanding of the cosmic creation described in the Purusha Sukta.

'''From that original Purusha, Virat. This Virat means this infinite looking, the entire cosmos, what we call the cosmos. Not only the external cosmos, but all the, containing all the creative ideas. The entire mental universe called herein, called Hiranyagarbha. Remember, Ishwara is the, in a way of speaking, Adhipurusha. And from that Ishwara manifested himself as Hiranyagarbha. Beautiful word. Garbha means womb. That is to say, it is like we say also, it is like an egg. That is why it is called Brahma Anda. Anda means egg. Brahma himself has become the Anda. And within that Anda, the chick will be there. The life will be there. In course of time it gets hatched and all that. So from Hiranyagarbha came the Virat Purusha. So Ishwara, Hiranyagarbha, Virat Purusha. And Ishwara has two aspects. The individual called Prajna, universal called Ishwara. Microcosm is called Prajna. Macrocosm is called Ishwara. Similarly, all the minds together, all the causal bodies, Karana Shariras, together is called Ishwara. All the minds in, all the living creatures is called Hiranyagarbha. That is the universal aspect of our mind is called Hiranyagarbha. Individual aspect of that same Hiranyagarbha is called Taijasa. And again, he grossified himself, O Hiranyagarbha. And he manifested himself as Virat. Virat means this entire whole physical universe, complete universe, physical aspect of it is called Virat. And again it has got two sides. Individually we are called Vishwa and cosmically, universally we are called Virat. There is no difference. Microcosm and macrocosm. This beautiful concept has been elaborated by Swami Vekananda in his talks on Jnana Yoga. One of the most marvellous talks explaining the whole Vedanta in the simplest language that is possible for any great person. And the greater a person, the simpler will be the language. So what did he do? Tasmat, from that Purusha, Ishwara, Viratajayata. So we have to understand, Virat means first Hiranyagarbha, then Virat, then Virajaha, Adhipurushaha. So what did this Virat do? Adhipurushaha. What did he do? He started manifesting both as the living as well as non-living. Satyataha, Atyarichyata. After that what did he do? He entered into it. This is called Praveshashruti. Tatsrishtva, Tadevapravishat. That means externally it is Brahman. Internally also it is Brahman. If you take the example of a pot, externally it is also clay. Internally means don't look for inside the pot. That is in between the outer layer and inner layer of the wall of the pot. That is also which we cannot see. But that is also made up of the same clay. That means no separate pot exists except in clay. But clay without form, pot without form is called clay. Clay with form is called a pot. That is the idea. Satyataha, Atyarichyata. He spread everywhere. And then what did he do?'''

From the original Purusha emerged Virat, representing the entire cosmos—both the external universe and the mental universe containing all creative ideas, referred to as Hiranyagarbha. Ishwara, in a sense, is the Adhipurusha. Ishwara then manifested as Hiranyagarbha, symbolized by the cosmic egg or Brahma Anda. Within this cosmic egg, Hiranyagarbha, representing the universal aspect of the mind, eventually differentiates into Taijasa, the individual aspect.

Hiranyagarbha, in his universal aspect, further grossifies into Virat, symbolizing the entire physical universe. This Virat has both individual and universal aspects, analogous to Vishwa and Virat, reflecting the microcosm and macrocosm. This profound concept, elucidated by Swami Vivekananda in his talks on Jnana Yoga, underscores the unity between the individual and the cosmic.

The mantra details the progression: Virat emerged from Hiranyagarbha, and Virat, in turn, manifested as Virajaha, the Adhipurusha. Virat, the cosmic entity, engaged in the creation of both living and non-living entities. "Satyataha, Atyarichyata" signifies that Virat entered and pervaded every aspect of creation. This is akin to the Praveshashruti, emphasizing that externally and internally, everything is Brahman. Using the metaphor of a pot and clay, it illustrates that the pot is nothing but an expression of clay, both externally and internally.

In essence, the mantra portrays the sequential manifestation of the cosmic order—from Ishwara to Hiranyagarbha, and further to Virat. It emphasizes the indivisibility of creation, where everything, both living and non-living, is an expression of the divine. The omnipresence of Brahman is underscored by the idea that everything is permeated by the same ultimate reality, transcending distinctions between the individual and the universe.

Then what did he do?

'''All the Upanishads, How? I only created. Rather I divided. Rather I manifested. How? Guna, Karma, Vibhagashaha. Whatever qualities, highest qualities, best qualities, Brahmana. And less of those best qualities is Kshatriya. Still less is Vaishya. And very dull qualities is Shudra. And practically if we see, this is what is happening either in the East or West, whether they say caste system or class system. It doesn't really matter. Now these are the points we will discuss in our future classes. But here we are coming to the Urva Srishti. So what is the first thing? The first manifestation is Virat. Literally Virat means that which is infinitely big. What does it mean? It means infinite species, countless species are experiencing. That's why it is called Virat. So this is about Urva Srishti. But originally there are not many. Srishti means many. But before Srishti means what? Originally Brahman alone existed. Atman alone. That is why in the Chandogya, only Sat, only pure existence. And then for the sake of people like us who do not understand why God needs to create in understandable, in simple language. So how did this creation come? So that Brahman, he became conscious. I am alone. So he got frightened. I am alone. Then he thought, why should I get frightened? Because there is no second. Freer comes only from the second. But he had wanted to imagine himself as many. So he said, so let me become many. Let me become many. So when this Sankalpa came, in the mind of that Paramah Purusha, Paramatman, Brahman, let me become many. That was the starting point of creation. And the very first product is Virat, as we discussed just now. And what did this Virat do? And that means what? Here is a Purusha. He is created. He is called Virat. He is called Jeevatma also. Collective Jeevatma is called Virat. Individual Virat is called Jeevatma. Doesn't matter, he is a Jeevatma. That means he said, I am created. Now what am I supposed to do? I must create a body. I must create a mind. Why does a man create a house? So that he can dwell there happily. Why does he do agriculture? So that he can enjoy various dishes. Why does a man create a car? So that he can travel easily from place to place. So whatever is created is for the benefit of the living creature. Why do ants create anthills? Because they are living creatures. Why do birds create nests? Because they are living creatures. Why is honey created by bees? Because they are living creatures. So our tendency is we must have an object. So that we can use that object. So that we can make ourselves very happy. So how does this, what is called Virat Jeevatma, how does he want to create the entire world? As we create our bodies and minds, Virat Purusha creates his body and mind. His body is the entire Jagat. His mind is Hiranyagarbha's mind. We have to understand. So he creates it, accepts the entire world as his body, this whole created universe, and making that as his body, he entered into it. When a person enters into a car, that means he wants to use it. He is animating it. He is activating it. That Virat Purusha, he is the first Jeevat. That is why he is called Virat. What did he do? In between these two stages, there is another important stage. What is that stage? That he himself is dividing his Virat Sharira, as I mentioned earlier, into how many? Three parts. Ishwara, Chit and Achit. And that is what our Vedanta tells us. They are called Adhyatmika, Adhibhautika and Adhidaivika. These are synonymous.'''

In the interpretation of the Purusha Sukta, the focus shifts to Urva Srishti—the manifestation of the cosmos. The explanation emphasizes the initial singularity of Brahman or Atman before the desire for creation arises. The idea is conveyed through the metaphor of Brahman realizing its aloneness, feeling a sense of fear, and then deciding to become many.

The first act of creation is attributed to Virat, who is described as the collective Jeevatma or the universal individual soul. The act of creation involves Virat deciding to create a body and a mind. This process parallels human actions where individuals build homes, engage in agriculture, or create vehicles for their own comfort and happiness. Virat Purusha, as the universal soul, decides to use the entire created universe as his body and the mind of Hiranyagarbha as his own mind.

The metaphorical entry of Virat Purusha into the created universe is likened to a person entering a car to animate and activate it. This act signifies Virat Purusha's engagement with the cosmos he has created. Before this entry, there is a crucial stage where Virat Purusha divides his own Virat Sharira (cosmic body) into three parts: Ishwara (divine aspect), Chit (conscious aspect), and Achit (non-conscious aspect). These divisions align with the concepts of Adhyatmika (pertaining to the self), Adhibhautika (pertaining to the physical world), and Adhidaivika (pertaining to the divine). The division reflects the multifaceted nature of the manifested universe.

The teaching underscores the idea that the entire creation, including the cosmos and individual beings, is an extension of the divine consciousness. This process of creation is seen as a reflection of the innate human tendency to create objects for personal use and enjoyment. The analogy draws parallels between the universal creative act of Virat Purusha and the individual creative endeavors of humans.

'''Then there was Tiryak, Manushyas, living, non-living. How many millions and billions of varieties of living creatures. And then what is the speciality? Everything depends upon everything else. If you think, I don't depend upon anybody, then I have to say, a person who says that is a foolish fellow. He says, I don't depend upon bees. I don't depend upon the air. I don't depend upon pollen. I don't depend upon all these things. Oh, the mango tree is there. And when I see it in season, the first class ripe mango with very fragrant smell, Banginapalli, is wafting to me, I just pluck it and then I enjoy it wholeheartedly. Only stupidity can only go that far. So how did that mango come about? Because there were flowers. What did the flowers produce? Pollen, male and female. How do they get combined? With the help of what is called bees. And how do the bees know? They have been given special sense. Here is pollen and there is honey. And this is the reward for taking this pollen to the female. And that is how everything is interdependent upon everything else. Every person is dependent upon everything else in this whole universe. The whole universe is never free. It is interdependent. And this idea has been explored to the utmost limit in the Brihadaranyaka Upanishad in a particular Kanda. Its name itself is very peculiar. It is called Madhu. So I am the Madhu for the chicken. The chicken is Madhu for me. And I am the Madhu for the tiger. And the tiger is Madhu for something else. So I eat. The smaller fish is eaten by the bigger fish. That bigger fish is eaten by the still bigger fish. And then I eat that fish and this particular fish because what we eat, we become what we eat. So if I eat fishes, what do I become? Only an analogy, funny analogy. I should not take it too seriously. I become a fish. And when I become fish, I become very selfish. And I will be eaten by what? By billions and billions of bacteria, both harmful and beneficial. This circle is going to come so beautifully. That's what I wanted to explain in my last class. What is that? The living, every millisecond of our lives, the living becomes non-living. The non-living becomes the living. How? Suppose here is a chicken or a bird and it is living. Here is a plant that is living. Here is a mango that is living. Here is a potato that is living. But I cook it. By cooking it, what happens? It is killed. And so a life becomes lifeless. And what do I do? I consume it. The moment I consume it, what happens? That so-called living which has become dead by my action comes out alive in my form. Every cell of mine is reverberating with becoming identified with what I have eaten. And this is being eaten again. In its turn, that is my body, my cells, is being eaten by other creatures. How many creatures are eating me up? But it is a good process. And we don't understand it. This cycling and recycling, killing and rejuvenating, this process is going on all the time. Now meditate upon that fact. So, one part of this creation became Gods in heaven and the other part became human beings. Another part became animals, plants, insects, and microbes, etc., etc. And then, पस्चाद् भोमि अधो पुरहा This Jeevatma, it requires a place of dwelling and he creates Panchabhutas. Out of Panchabhutas, the houses are built. And a place where many houses are there is called Pura. Here Pura means body. नवद्वारे पुरे देहे नईव कुर्वन न कारयं So, all these details, that is, why are we discussing? Because these are necessary to understand the next coming Uttara Srishti, which is so marvellous. I haven't come to this kind of explanation anywhere in this world, in any scripture, excepting our scriptures. So, these details are necessary. This is called Purva Srishti.'''

The teaching further explores the intricacies of creation, emphasizing the interdependence of all living and non-living entities in the universe. The variety of living creatures, ranging from Tiryak (animals) to Manushyas (humans), illustrates the vastness and diversity of life. The interconnectedness of all beings is highlighted, emphasizing that everything depends on everything else.

An example is provided to elucidate the interdependence in nature. The story of the mango, from flowers to bees to pollination, illustrates how various elements contribute to the creation of a ripe mango. The message is clear: every aspect of the universe is intertwined, and the idea of independence is dismissed as foolishness.

The Brihadaranyaka Upanishad is referenced, specifically the "Madhu Kanda," which delves into the concept of interdependence. The analogy of being Madhu (nectar) for one another reflects the symbiotic relationships in nature. The idea that one entity becomes the sustenance for another, forming a continuous cycle, is explored. It includes the interconnectedness of living and non-living, where the distinction between the two blurs in the cycle of life, death, and transformation.

The discussion extends to the interplay between living and non-living, where life becomes lifeless and lifeless substances become life when consumed. The process of cycling and recycling, killing and rejuvenating, is highlighted as an essential aspect of the cosmic order.

The narrative then shifts to the creation of gods, human beings, animals, plants, insects, and microbes—different manifestations of the divine cosmic order. The Purusha Sukta introduces the concept of Panchabhutas (five elements) as the building blocks of the physical world. The creation of Pura, representing the body or dwelling place for Jeevatma (individual soul), is described as emerging from the Panchabhutas.

This detailed exploration serves as a foundation for understanding the forthcoming Uttara Srishti, the next stage of creation. The intricate interplay of elements, the cyclical nature of life and death, and the interconnectedness of all existence are crucial components in comprehending the divine order described in the Purusha Sukta.

'''And how is the Uttara Srishti? That is, the first creation, how did they continue this act of creation with their own help? That is going to be the next topic. So, that is called Uttara Srishti. What we have been discussing so far is called Prathama Srishti, Purva Srishti, or Adi Srishti. So, what did the Virat do? Brahman created Virat. Virat means, you must understand, equivalent to Ishwara, Hiranyagarbha and Virat, all combined. So, after creating the Virat Deha, a cosmic body, that Parama Purusha, what happened? He himself is manifesting. That is the meaning of entering into it. Not like a human being who gets a house constructed and he himself enters it. What is the problem? Problem is, house is separate, man is separate. But this Virat is not separate from Brahman. Entering means what? He himself is manifesting as this Virat. So, this is called Virat because he comprises the entire universe. That is what it is there. Vividhani Rajanti. Vividhani means infinite number of objects are being manifest through this. Just as in our dream, we first create. What do we create? I will come to that so that it will be easy to understand. Though, I had hinted about this many times. Whenever before going to dream, what do I do? Purva Srishti I do. How do I do Purva Srishti? Through the waking experiences. Supposing, here is a man and he loves food and then he tastes various types of foods. His mind is dwelling on food. So, what does he do? He happily stores all these experiences. That dish was very tasty. This dish was very tasty. That dish was made up of so many ingredients. This dish is made up of so many ingredients. And then, after some time, he becomes a bit bored because anything repeatedly experienced becomes bored. That is why even the most beautiful person living together we lose the type of understanding or outlook we have at the beginning and then take for granted and then starts bored. Then we start looking. This object is boring. Let me now bore some other object. So, this is how the creative process starts. So, presuming our example, what do we do? We get bored. Supposing, I add to this a little bit of something. Remember, this is called Porous Srishti. So, I sit down in an easy chair. I go on creating. So, this was made like this. That was made like this. What if I combine both Khatta and Metha? What happens? That was Khatta. This was Metha. They were great. But, suppose I combine Khatta and Metha and then he goes to happily thinking like that. He goes. He already has transformed himself into Prathama Srishti. What is the Param Prathama Srishti? That is Srishti which is which has infinite potential to create infinite number of things before actually creating. That is called Potentiality. So, we go with that potential thoughts and then we enter into that Swapnik Jagat. We create ourselves into Ishwara that is the Sakshi and the Jeevatma living creature me and others and all the non-living creatures the entire waking world in the form of the dream world and then I start working out. Suppose I combine these two Khatta and Metha for example and then I actually seem to going to enter into the kitchen and combine it and then I bring it out and then I eat. Not bad. It is quite tasty something novel and then I invite some of the people Oh! What is Urva Srishti? Oh! Marvelous! We never knew you created another novel entering into the Swapna Vastha and then Swapna Vastha what do I do? The Purva Srishti now executes all those Kalpanas into as if actually into an actual world. This is what if we can do God also can do. That is what first Purva Srishti is He became the Eshwara, Hiranyagarbha and Virat and from them the universe has come out. Now how did they actually create? That is going to be the next topic which we will talk in our next class.'''

The teaching now transitions into the concept of Uttara Srishti, which is the continuation of the creative process initiated in Prathama Srishti or Purva Srishti. The focus shifts to how the Virat Purusha, representing the cosmic order, manifests and continues the act of creation.

The term "Virat" is explained as being equivalent to Ishwara, Hiranyagarbha, and Virat combined. It represents the entire universe, and when the Parama Purusha creates the Virat Deha (cosmic body), the process involves a manifestation where the Purusha himself becomes the Virat. The act of entering into it does not imply separation; rather, it signifies that the Virat is a manifestation of Brahman.

The Virat, being the cosmic body, is described as comprising the infinite manifestation of objects, akin to the vivid creation in a dream. A comparison is drawn to the way individuals engage in Purva Srishti before dreaming. Before entering the dream state, one engages in the creative process by recalling waking experiences and combining various elements in the mind.

The analogy is provided: a person who loves food stores experiences of different dishes. When boredom sets in, the individual engages in creative thinking, combining and modifying elements mentally. This mental process is termed as Purva Srishti, the preliminary creation in thought.

The Param Prathama Srishti, described as having infinite potential to create countless things before actualizing them, is highlighted. This potentiality is equated with the phase of creating in thought before entering the dream world. The dream state, in this context, is considered as the realm where the created thoughts are given apparent reality.

The lecturer emphasizes the power of potential thoughts before actualizing them in the dream world. The dreamer becomes the Ishwara, the witness, and experiences a world comprising both living and non-living entities, similar to the waking world. The process involves executing the mental creations into what seems like an actual world within the dream state.

This process of creation, transition, and execution in the dream state serves as an analogy for understanding how the divine, too, can create in a similar manner. The upcoming discussions promise to delve deeper into the specifics of Uttara Srishti, providing insights into how the divine entities continue the act of creation in the cosmic order.
[[Category:Purusha Suktam]]

Purusha Suktam Lecture 06 on 29-June-2023

2023-10-30T16:27:34Z

2023niru: /* Full Transcript ( editing by Nirupama) */

== Full Transcript ( editing by Nirupama) ==
'''We are studying the Purusha Suktam. In our last class we have been dealing with the fourth part of the Purusha Suktam, fourth mantra.'''

'''''TRIPAD URDHAM UDAIT PURUSHAHA'''''

'''''PADO ASYAIHA ABHAVAT PUNAHA'''''

'''''TATO VISHWAN VYKRAAMAT'''''

'''''SAASHANA ANASANE ABHI (4)'''''

'''Three-fourths of God's part is situated above this manifested world. What is above the manifested world? The unmanifested. Where from has this manifest come? From the unmanifest. So the idea is not that, just as we divide something into four parts, we should never ever understand it that way. It is undividable, partless, and whole. God doesn't have any part. But what we are able to see is that He is manifesting as a part. This is a sentence in the English language. But it doesn't mean that God is manifesting a little bit of Himself in the form of this universe. As I explained last time, remember, if you have a small window and you are looking at the infinite sky, even our eye without this window, when you climb to the top of the roof of the building, then you can see vast sky studded with stars, etc. Imagine that it is night. But imagine you are in a room and there is a small skylight window, and through that you are looking. How much can you see? only a little bit. And if anyone mistakes, the whole of the sky is only this much, and that person will be mistaken. So that is the idea we have to understand here. That when God manifests here means I am able to see only a little bit of God. And when we say He is manifesting, He is neither manifesting nor non-manifesting. But because of our prism through which we view Brahman, Nama, Rupa and Guna or in other technical words, Desha, Kala, Nimitta (Space, time, and causality). This is the very constituent element of our mind. And when we are looking, naturally, just as if you put on yellow-colored glasses on your specs, you will see everything yellow, etc. So the problem is not God appearing like that, but ourselves perceiving God in that particular manner. That is the meaning of three-fourths is in the form of unmanifest. Again, three-fourths is not a measurement; you divide something into four parts. Three parts you count, and one-fourth part you count. Not like that. That means infinitesimal parts. That means, as we saw earlier, ''Sahasrasirshah Purushah''. Whomsoever, whatsoever, living or non-living We see it is nothing but that Divine Lord only. But to convey that idea, the greatness, the splendour, the all-pervasiveness of the Divine, the Rishi is telling us in this poetical way, that means what is appearing is very small compared to what He is really. Another meaning we have to understand. If what we see, this infinitesimal part, where a Kalidasa can be produced, a Bhavabhuti can be produced, and an Einstein, a Max Planck, a Beethoven, a Thyagaraja, a Tansen can be produced. If these are the greatest creative creatures in the whole world, that is a very important idea, the world of creation. I am going to deal with it in the coming mantra. But what is important is if this itself is filled with so much of wonderment and mystery, the scientists have not even scratched an infinitesimal part of the infinite. An infinitesimal part of the infinitesimal manifestation of God.'''

We are studying the Purusha Suktam. In our last class, we dealt with the fourth part of the Purusha Suktam, specifically the fourth mantra.

TRIPAD URDHAM UDAIT PURUSHAHA

PADO ASYAIHA ABHAVAT PUNAHA

TATO VISHWAN VYKRAAMAT

SAASHANA ANASANE ABHI (4)

Three-fourths of God's essence reside above this manifested world. What exists above the manifested world? The unmanifested. From where has this manifestation come? From the unmanifested. It's crucial to understand that this is not a division into four parts, implying separateness. God is indivisible, partless, and whole. God doesn't have parts. However, what we perceive is God manifesting as a part. This sentence in the English language doesn't imply that God is manifesting a fraction of Himself in the form of this universe. As explained last time, consider this: if you have a small window and you gaze at the infinite sky, even without this window, when you climb to the roof of the building, you can see a vast sky studded with stars. Imagine it's night. But, if you're in a room with a small skylight window, your view is limited. How much can you see? Only a little bit. Anyone mistaking that the whole sky is only this much would be mistaken. This is the concept we need to grasp here. When God manifests here, it means I can see only a fraction of God. God is neither manifesting nor non-manifesting. It's our prism, through which we view Brahman, Nama, Rupa, Guna, or, in other technical words, Desha, Kala, Nimitta (Space, time, and causality). These are the constituents of our minds. When we look, just as if you put on yellow-colored glasses, everything appears yellow. The problem is not God appearing like that but ourselves perceiving God in that particular manner. That is the meaning of three-fourths being in the form of the unmanifest. Again, three-fourths is not a measurement, dividing something into four parts. That means infinitesimal parts, as we saw earlier, 'Sahasrasirshah Purushah.' Whomever or whatever we see, living or non-living, is nothing but that Divine Lord. To convey this idea, the greatness, the splendor, the all-pervasiveness of the Divine, the Rishi is presenting it poetically. What is appearing is very small compared to what He really is. Another meaning to understand is that if what we see, this infinitesimal part, can produce Kalidasa, Bhavabhuti, Einstein, Max Planck, Beethoven, Thyagaraja, Tansen — the greatest creative minds in the world — that itself is filled with so much wonderment and mystery. Scientists have not even scratched an infinitesimal part of the infinite, an infinitesimal manifestation of God."

'''Who can know what is the mystery behind? This was beautifully explained by Lord Buddha. He encountered one very ferocious robber called Angulimala. Once Buddha wanted to travel a robber infested forest. Local people out of reverence to Buddha, Sir, please do not go there because there is a ferocious robber. He is heartless. He will certainly kill you. Buddha smiled and said, I know how to control these people. And he went ahead and sure enough Angulimala appeared before him and he said, I want to kill you. Buddha said, fine, but before fulfill my last wish. What is that? Even that fellow said, Oh, you have got also some wish. All right, I will also enjoy the fun. What is your wish? You cut off a branch of the tree under which you are sitting. And immediately he took out his very sharp knife and cut off the branch. Now Buddha said smilingly, now restore it to its original position. And that fellow said, you are talking like a madman. Once it is cut off, how can I take it back? Then Buddha, he transformed the Angulimala and said, See, even if you cut off a single green leaf from the tree, you can never again restore life to it. It is very easy to take off life, very difficult to give life. So this is the greatest mystery. Life is the greatest mystery. Life, how many wonders, oh Horatio, how many things are there in heaven and earth? You can never even imagine. As Shakespeare exclaims, has anybody been able to create life? No scientist so far. What about artificial intelligence? Yes, it is artificial. We should never forget it is artificial intelligence. That means what? Some Lena Bank is giving, taking and some Lena Bank is giving. So somebody is putting this artificial intelligence. And they say even a human being cannot do. It is a wrong concept. A human being can certainly do it. But the combination of vast number of things, our brains will not be able to do it, which these artificial machines can do it. Whatever we don't put, we will not get. Whatever we are getting, that means we have put it. So this is an idea. I don't think even many scientists are able to understand it. Can they create life? Can they create consciousness? Of course, they cannot do it in a machine. If they create, it won't be a machine. It will be a living creature. To call it artificial living creature is a misnomer. It is not going to happen.'''

Who can truly comprehend the mystery behind life? Lord Buddha beautifully elucidated this when he encountered a ferocious robber named Angulimala. Once, Buddha intended to travel through a forest infested with robbers. The locals, out of reverence for Buddha, warned him, 'Sir, please do not go there; there is a heartless and ferocious robber who will surely kill you.' Buddha smiled and confidently replied, 'I know how to influence such individuals.' Undeterred, he proceeded, and sure enough, Angulimala appeared before him, expressing his intention to kill. Buddha calmly responded, 'Fine, but before you do, fulfill my last wish.' Intrigued, Angulimala inquired, 'What is your wish?' Buddha requested him to cut off a branch from the tree under which he was sitting. Without hesitation, Angulimala took out his sharp knife and severed the branch. Then, Buddha, still smiling, said, 'Now, restore it to its original position.' Perplexed, Angulimala replied, 'You are speaking like a madman. Once it is cut off, how can I put it back?' Buddha, in his transformative wisdom, conveyed a profound truth, 'Even if you cut off a single green leaf from a tree, you can never restore life to it. It is very easy to take life, but incredibly difficult to give life.'

Life itself is the greatest mystery, as Shakespeare exclaims, 'How many wonders, oh Horatio, are there in heaven and earth?' No scientist has been able to create life thus far. Regarding artificial intelligence, it is essential to remember that it is, indeed, artificial. It is not a creation ex nihilo but a result of someone inputting information. Even if a human being were to create life, the complexity involved would surpass our comprehension. The combination of numerous factors in creating life, which artificial machines can replicate, surpasses the capabilities of our brains. The question remains: Can scientists truly create life or consciousness? Creating life in a machine doesn't make it artificial; it would be a living creature. To label it an artificial living creature is a misnomer, and such a feat remains elusive."

'''I want to share a beautiful joke with you. Once it so happened, some of our future scientists, they were able to infuse prana into non-living materials. So they wanted an interview with God, one-to-one. God granted them. So they all went and they were facing God. God smiled and said, because He knows everything, what these fellows are going to tell. So what is it you want to see me about? And this scientist said, God, you have done a lot of wonderful things, marvelous things. Thank you. Thank you very much. But now you should retire. Why? God asked. And this scientist replied, Because you are God, you could create life. And all this time, we were not able to do it. Now we know; we have that knowledge. So we will replace you. You better gently resign yourself and go out. God said, Fine, I will do that. But you demonstrate to me that you could recreate life. So the stupid scientist proudly brought out a packet of dust and about to put it in some machine to make it alive. God said, no, no, no, no. Not my dust. Bring your own dust. I hope you get the point. The original material is only from God. You can never make God redundant. Now what is the point? The point is that our body is limited. Our minds are limited. And whatever we grasp, that is called experiencing. Through this body-mind, it can never be unlimited. The only way to become unlimited is to transcend body and mind. And that is what is called neti neti. I am not the body, I am not the mind. And if we can deny that I am not the body, I am not the mind, everything in this world stands completely denied. Because the whole world doesn't exist if I detach myself from the body and mind. If I am united with body-mind, especially prominence is given to the body, this is called jagradhavastha. And if I am united with the mind, that is called svapnavastha. And if I am detached from both, that is what is called karana sharira. There is no body, there is no mind, though it is there in a seed form, but it is not functioning. And therefore the entire prapancha—pancha means made up of pancha bhutas. The entire pancha bhutas means our sense organs are representation of the pancha bhutas. Our mind is the representation of the pancha subtle bhutas called tanmatras, sukshma bhutas, then the physical world and also the subtle world. Both of them stand completely disappeared. That is why I am not the body, I am not the mind. Mano buddhyahankara chittani naham etc. Nirvana shatakam we get. Then what remains? Shivoham, Shivoham. I am nothing but Shiva only. So that is what this fourth mantra is trying to tell us. Aadaha asaiha abhavat punaha Only a small, infinitesimal, even that is to use a word to convey to dull minds like us. The whole universe is not even one infinite part of that Purna Swaroopa, Purusha. Ato vishwam ekramat He transcends this entire everything. Vishwam means everything. Vishwam means the universe. He transcends everything. And not only that. Sa asana anasane abhi, He has become those living creatures who eat food. Asana means eating. And also those who do not eat, meaning jada padartha. So the whole universe is nothing but Brahma. Sarvam kalvidam brahma That was the essence of fourth mantra.'''

I'd like to share a delightful joke with you. Once, some aspiring scientists discovered a way to infuse life force (prana) into non-living materials. Eager to showcase their achievement, they requested a one-on-one interview with God, and surprisingly, God granted their wish. As they faced God, who already knew their intentions, He smiled and asked, 'What brings you here?' The lead scientist confidently replied, 'God, you've done many marvelous things, and we appreciate that. However, we believe it's time for you to retire.' Perplexed, God inquired, 'Why?' The scientist explained, 'Because you, being God, could create life. Now, armed with our knowledge, we can do the same. So, it's time for you to gracefully resign.' Amused, God agreed but challenged them to demonstrate their newfound ability to recreate life. Proudly, the scientist presented a packet of dust, ready to infuse it with life using their machine. However, God interjected, 'No, not my dust. Bring your own dust.' The joke brilliantly underscores the idea that the original material for creation comes from God, making Him irreplaceable.

Now, onto a profound point: our bodies and minds are inherently limited. Any experience we gain through them is, by nature, limited. To attain the unlimited, we must transcend the body and mind, a concept known as 'neti neti' — I am not the body, I am not the mind. When we detach ourselves from the body and mind, the entire world ceases to exist. This detachment represents 'jagradhavastha' (waking state) and 'svapnavastha' (dream state). Detaching from both is the 'karana sharira' (causal body), where the entire physical and subtle worlds vanish. This denial is expressed in statements like 'Mano buddhyahankara chittani naham' from Nirvana Shatakam. What remains is 'Shivoham, Shivoham' — I am nothing but Shiva. This understanding echoes the essence of the fourth mantra, emphasizing that the entire universe is an infinitesimally small part of the complete and infinite nature of the Purusha. 'Aadaha asaiha abhavat punaha' — only a minuscule representation. 'Ato vishwam ekramat' — transcending the entire universe. 'Sa asana anasane abhi' — becoming both the living creatures who consume food and the inert entities. In essence, 'Sarvam kalvidam brahma' — the whole universe is indeed Brahman."

'''Now we enter into the fifth mantra. And from here onwards. What was earlier said that he is the creator of this entire universe. Now from this onwards a marvellous explanation of how creation has taken place. Just I will give you a very brief introduction. So the first idea the Purusha Sukta wants to give us is Srishti takes place in two stages. Srishti takes place in two stages. The first stage is called Purva Srishti. And the next one is called Uttara Srishti. What does it mean? It means you know, supposing there is a scientist. And he wants to make some experiments. He has an idea. He is a creative person. So what does he do? The very first thing he does is create the instruments, construct a laboratory. Laboratory means what? The chemicals needed. The instruments needed. The lights needed. The utensils needed. Everything that comprises the what we call the laboratory. That is what he will create. And then only he will be conducting the experiments. And even for that the analogy is here is a great scientist. And always there are some students. They want to acquire higher knowledge. Get higher degree. These are what we call PhD students. And what does this professor do? He will create the complete environment necessary for conducting these creative ideas. To prove those creative ideas. Remember, creativity comes, Srishti comes later. But the idea about the Srishti comes earlier. I will come back to that point. So that is why a creator is not somebody who first does things and later on realizes what he has done. So God also, first he created some Devas. Devas means potential causes of this entire living and non-living. They are called the Devatas. And then he endowed all the Devatas with the requisite amount of information needed. Or to put it another way, God himself, the one God himself has transformed himself into many, many Gods. Many Gods means many different functions. And then through those manifestations he himself started becoming many things. Both what is called, what Ramanuja beautifully says, Chit and Achit. This is the most important idea. According to the VisishtaAdvaita philosophy, the entire universe, God is Saguna Brahma. He is the supreme reality. He as if divides himself into Ishwara, Chit and Achit. Ishwara, Chit means living or conscious. Achit means Jada, that non-living. But Ishwara is there in the Chit as well as in the Achit. And yet he remains as Chit. And if you remember my hundreds of times quoting analogy of the dream, what do we do? We are the creators. Who creates the dream? We create. So what do we do? Our thoughts, our ideas will be the instruments of creation. And then we imagine there are mountains, there are rivers, there are forests, there are stars, there are galaxies. There are living creatures, non-living creatures, good people, bad people, good everything, bad everything. But it all started with what? Kalpana, imagination. What is imagination? Brilliant ideas, creative ideas.'''

As we delve into the fifth mantra, the Purusha Sukta unfolds a marvelous explanation of the process of creation. The primary insight it imparts is that creation occurs in two stages: Purva Srishti (prior creation) and Uttara Srishti (subsequent creation). To illustrate, let's consider the analogy of a scientist embarking on experiments. This creative mind first conceptualizes an idea and then proceeds to create the necessary instruments and laboratory environment. The laboratory includes chemicals, instruments, lights, and utensils, constituting the groundwork for the experiments that follow. Similarly, in the cosmic context, a divine creator engages in a two-fold process of envisioning and then manifesting.

In the divine laboratory, God, the great scientist, initiates the process by creating Devas, representing the potential causes of both living and non-living entities. These Devas, often referred to as Devatas, are endowed with the essential information required for the forthcoming creation. Alternatively, God transforms into myriad Gods, each assigned distinct functions. The VisishtaAdvaita philosophy emphasizes a crucial concept: God, as Saguna Brahma, the supreme reality, divides into Ishwara, Chit (conscious or living), and Achit (non-living). Despite being present in both the conscious and non-living elements, Ishwara remains Chit.

In the analogy of creation, akin to the dream state, we witness the role of creators ourselves. Just as we create a dream, God, in the process of creation, utilizes thoughts and ideas as instruments. Imagining mountains, rivers, forests, stars, galaxies, living and non-living entities, good and bad, God's creative process begins with Kalpana — imagination fueled by brilliant and creative ideas."

'''A Kalpana and a non-creative idea, they don't go together. Kalpana always means creative ideas. Unless a person happens to be so dull. Once what happened, you know, two devotees, one devotee went to one of our Swami's very happy person and he burst out, blurted out to the Swami, Swami, I am so happy today. Yes, I could see you. But what is the reason? Yesterday night I dreamt, what did you dream of? I dreamt that I had won 100 rupees in a lottery ticket. Swami shouted at him, you idiot. Since it is a dream, you could have dreamt that you are a multi-billionaire or trillionaire. What stopped you? Only 100 rupees, miserable 100 rupees. That means your Kalpana Shakti stops with 100 rupees only. But God's Kalpana Shakti is what? Ananta. Because He is infinite, Kalpana Shakti is also Ananta. So the world is also Ananta. So this is an important idea. Create, creation means creativity. And that creativity, everyday we are doing it. This is an introduction I am giving, remember. But how do we do it? God has given each one of us some intelligence. Take first, for example, a few natural examples. There are birds who can create such beautifully intricated designed nests. So beautiful. They are no less than a great human architect. We know that. Even take a honey hive. You will see how intricately. First class air condition inside. And it is like a kingdom. Or take a spider's web. That is where the idea came. W, W, W. The entire internet is nothing but a net. Maya Jala. We have seen in the Shweta Shwetra Upanishad. ''EKO JAALAWAN''. So this idea, the whole universe is nothing but creativity. First the Lord created Devatas. Who are the Devatas? They are called Adhishtathru Devatas. What is their function? They became what is called first creation. Adi Srishti. And from this Prathama Srishti. Then Uttara Srishti will come later on. Then God told them, commanded them. O Fire, you produce heat. O Sun, you will be shining. O Vayu Devata, you go on blowing the wind. Create Pranavayu. O Waters, you go on creating, manifest in the form of rain. Streamlets, rivers, lakes, etc. And O Earth, remember these are called Devatas. That is why Panchayatana Puja. Every Hindu is supposed to worship these Panchadevatas. Panchadevata Puja. Because we are Panchadevatas. And we are sustained by Panchadevatas. And we also merge back into Panchadevatas. So that is the idea.'''

A Kalpana, by its very nature, implies creative ideas. Creative power and dullness don't go hand in hand. Once, two devotees shared an incident with a Swami. One of them, elated, exclaimed, 'Swami, I am so happy today!' The Swami inquired about the reason. The devotee replied, 'Last night, I dreamt that I had won 100 rupees in a lottery ticket.' The Swami responded sharply, 'You fool! It's a dream; you could have dreamt that you are a multi-billionaire or trillionaire. Why limit yourself to a mere 100 rupees?' This illustrates that the creative power of imagination, Kalpana Shakti, is infinite for God, as He is infinite. For us, limited beings, our imagination is shaped by our intelligence.

God has bestowed each of us with intelligence. Consider natural examples: birds creating intricately designed nests, honeycombs with sophisticated internal structures, or spider webs inspiring the concept of the internet (W, W, W). The entire universe is a manifestation of creativity, and every day we contribute to this creation through our unique forms of intelligence. This is an introductory concept to bear in mind.

God's initial creation involved the Devatas, known as Adhishtathru Devatas, the overseers of creation. Their function was to initiate the first creation, Adi Srishti, leading to Prathama Srishti. Uttara Srishti would follow later. God commanded these Devatas to fulfill specific roles: Fire, produce heat; Sun, shine; Vayu Devata, blow the wind; Waters, manifest as rain, streams, rivers, lakes; Earth, sustain and support life. These Devatas form the Panchadevatas, the five principal deities worshipped in Panchayatana Puja. This ritual symbolizes our connection to these forces that sustain us, as we emerge from and eventually merge back into the Panchadevatas."

'''If you have understood this introduction. The first creation is the instruments. So that they can be assigned the job of creating what we call Uttara Srishti. Purva Srishti and Uttara Srishti. First creation is God manifesting. Second creation also in a way of speaking. God's creation. Excepting God, nothing is there. But as if the Gods are creating in the form of the Adhishtatra Devatas. And that is the beautiful idea. Then the third point we have to recognize is that for creating anything we have to do Yagna. So Yagna has two meanings. The first meaning of Yagna is that if we do Yagna as we understand Homa, etc. Then our desires will be fulfilled. But we have the implements now. But at the beginning there are no implements. So it is not necessary. It is Bahya Yagna. What is called Bhautika Yagna. No, it is Manasika Yagna. How did the Gods create? They resorted to Manasika Yagna. They imagined everything. And when they imagined, the things which they needed were immediately present there. That is the idea I wanted to convey to you. Every one of us is a creator. A poet, a painter, a sculptor, a scientist, even an ordinary cook. What is the Purva Srishti? Suppose our mother is there. And our mother has purchased some mixie, some frying pan, electricity, some utensils. These are called Purva Srishti. Somebody has created them. We just acquired them, either inherited them or bought them, purchased them, etc. But our mother wants to feed us. What does she do? The implements which she could buy in the shops, she will bring the raw materials. And then her brain starts spinning. Yesterday, I cooked that dish. Today, I want to make the same ingredients into a different dish. So first she thinks. And first time if she is doing, she has to experiment. But once she finds out the right formula, right ingredients, right amount of frying, right amount of masala, right amount of boiling, etc. Then that becomes very tasty. And we will be the certifiers. Mom, that's really very tasty. How does mom know? Because she is a mom. I don't want to eat anything else. So in Bengali, they say that it is very tasty. Because the fellow who is eating doesn't want to appear to be a beggar. I want more of the same idea. But he wants to convey. Then he will say, this item, oh, so beautifully it has come out. And the hostess understands. This person wants more. So immediately she will bring. What am I talking about? First creation is available ingredients, including the instruments. That is what exactly a scientist, a painter, a poet, anybody will be doing it. What is the secondary creation? Taking the help of these instruments, the person will go on.'''

In the intricate process of creation, the Purusha Sukta elucidates the distinction between two stages: Purva Srishti (prior creation) and Uttara Srishti (subsequent creation). The first creation involves God manifesting the necessary instruments, often represented by the Adhishtathru Devatas, who serve as overseers in the divine act of creation. While all creation emanates from God, the Purusha Sukta ingeniously portrays this process as if the Gods are actively creating through the Adhishtathru Devatas.

A crucial aspect of creation highlighted in the Sukta is the role of Yagna. Yagna holds a dual significance. Initially, it involves the external ritualistic aspect, where the fulfillment of desires is sought through practices like Homa. However, at the inception of creation, when there are no external implements, the Yagna becomes internal, a mental or Manasika Yagna. This Manasika Yagna involves the imaginative power of the Gods, where they conceive and envision the creation, and it materializes before them.

This concept extends to our own creative endeavors. As creators in our daily lives, we inherit or acquire the necessary tools and instruments (Purva Srishti). Yet, the essence of creation lies in the secondary stage, where, through our imaginative faculties, we transform raw materials into a myriad of outcomes. This is akin to a cook in the kitchen, a scientist in the laboratory, or an artist in the studio. The first creation involves acquiring or inheriting the ingredients and instruments, while the second creation involves the imaginative process, experimentation, and the eventual manifestation of something new and unique.

The Purusha Sukta, therefore, invites us to recognize our innate creative abilities and understand creation as a multifaceted process encompassing both the manifest and the imaginative realms.

'''Now this manifesting the same ingredients in different combinations. Creation is nothing but a combination. So that is what we call. This painting is beautiful. This poem is exquisite. And this dish is extremely tasty. And this cinema is beautiful. This book is very, very, what is called a page-turner, etc., etc. So all of us are creative only. That's what Swamiji used to say. When you go to the villages, you will see small, what is called mud walls. But the way they do it, especially in Bengal, there are certain types of temples. It is made out of some kind of red stone. How many marvelous etchings they had done. And now people don't care for them. So they are all becoming old, dilapidated. Government is taking special care to preserve them, etc. Even if you visit Dakshineswar, you will understand that. So what I am telling, God manifested Himself as Gods. That is the first creation. That is the ingredient part. Then through the instrumentality of those instruments, which I call Gods, etc. He commanded them. Now you do the Uttarasrishti. But before the world has come into existence, first there were Gods only. And then these Gods were commanded. And then they have to produce ingredients for the creation itself. Just like any scientist had a brilliant idea. It has to be experimented. For the experiment, some new instruments are needed. And He Himself will have to think and give the idea to the engineers. You give this kind of make, create, this kind of exact instrument. That is how different things can be manifested only through the appropriate instrument. And our Hindu religion goes on to say, there is no better instrument than a human body. Remember, human body goes with human brain. That capacity of the human brain is incalculable. So Prathama Srishti, Urva Srishti is to create the implements herein called Gods. And then they are commanded and they will do the secondary Srishti. But there were no ingredients. So they did Manasika Yagna, Mental Yagna. And they imagined. And that is the beautiful idea we are going to get. But if you keep this introduction in mind, summary of this, you can understand the mantras that are coming later on. So the Purva Srishti is going to be given now. In the fifth mantra. Tasmat Virat Ajayata. Virajo Adhipurushaha. Sajataha Atyarichyata. Pashyat Bhoomin Athaha Puraha. So from that Adhipurusha, that is the original Purusha, came the universe. And how did it come? What is the universe? Along with the universe, containing within himself, Brahma emerged and spread everywhere. Here Brahma means Srishtikarta Brahma, not Brahmana. After that he created the earth. Then he created bodies for living beings. Then he created also everything that is necessary for life to continue. This is the main idea. Tasma'''t.

The Purusha Sukta unfolds the concept of creation, where the first stage involves God manifesting Himself as Gods, representing the ingredient part. Through the instrumentality of these Gods, God commands them to undertake the Uttara Srishti, the secondary creation. Before the world comes into existence, Gods were the first entities, and they were then tasked to produce the ingredients for creation.

In this cosmic process, Gods, analogous to scientists with a brilliant idea, need to experiment. New instruments are required for the experiment, and God, who is both the creator and the guide, imparts the idea to the engineers, directing them to create specific instruments. The Hindu perspective emphasizes the human body and brain as unparalleled instruments, acknowledging the incalculable capacity of the human brain.

Now, moving into the specifics of Purva Srishti, the fifth mantra declares: "Tasmat Virat Ajayata. Virajo Adhipurushaha. Sajataha Atyarichyata. Pashyat Bhoomin Athaha Puraha."

From that Adhipurusha, the original Purusha, the universe emerged. The universe, containing within itself, saw the emergence of Brahma, the creator, who then expanded and permeated everything. Here, Brahma refers to Srishtikarta Brahma, the creator, not to be confused with Brahmana.

Following this cosmic manifestation, the subsequent steps in creation unfolded. Brahma first created the earth, followed by the formation of bodies for living beings. Additionally, everything necessary for life to persist was brought into existence.

The mantra concludes with the word "Tasmat," setting the stage for further revelations in the subsequent mantras. This rich tapestry of creation illustrates the intricate interplay of divine manifestation and the unfolding of the cosmos. Keep this introduction in mind as we explore the forthcoming mantras to deepen our understanding of the cosmic creation described in the Purusha Sukta.

'''From that original Purusha, Virat. This Virat means this infinite looking, the entire cosmos, what we call the cosmos. Not only the external cosmos, but all the, containing all the creative ideas. The entire mental universe called herein, called Hiranyagarbha. Remember, Ishwara is the, in a way of speaking, Adhipurusha. And from that Ishwara manifested himself as Hiranyagarbha. Beautiful word. Garbha means womb. That is to say, it is like we say also, it is like an egg. That is why it is called Brahma Anda. Anda means egg. Brahma himself has become the Anda. And within that Anda, the chick will be there. The life will be there. In course of time it gets hatched and all that. So from Hiranyagarbha came the Virat Purusha. So Ishwara, Hiranyagarbha, Virat Purusha. And Ishwara has two aspects. The individual called Prajna, universal called Ishwara. Microcosm is called Prajna. Macrocosm is called Ishwara. Similarly, all the minds together, all the causal bodies, Karana Shariras, together is called Ishwara. All the minds in, all the living creatures is called Hiranyagarbha. That is the universal aspect of our mind is called Hiranyagarbha. Individual aspect of that same Hiranyagarbha is called Taijasa. And again, he grossified himself, O Hiranyagarbha. And he manifested himself as Virat. Virat means this entire whole physical universe, complete universe, physical aspect of it is called Virat. And again it has got two sides. Individually we are called Vishwa and cosmically, universally we are called Virat. There is no difference. Microcosm and macrocosm. This beautiful concept has been elaborated by Swami Vekananda in his talks on Jnana Yoga. One of the most marvellous talks explaining the whole Vedanta in the simplest language that is possible for any great person. And the greater a person, the simpler will be the language. So what did he do? Tasmat, from that Purusha, Ishwara, Viratajayata. So we have to understand, Virat means first Hiranyagarbha, then Virat, then Virajaha, Adhipurushaha. So what did this Virat do? Adhipurushaha. What did he do? He started manifesting both as the living as well as non-living. Satyataha, Atyarichyata. After that what did he do? He entered into it. This is called Praveshashruti. Tatsrishtva, Tadevapravishat. That means externally it is Brahman. Internally also it is Brahman. If you take the example of a pot, externally it is also clay. Internally means don't look for inside the pot. That is in between the outer layer and inner layer of the wall of the pot. That is also which we cannot see. But that is also made up of the same clay. That means no separate pot exists except in clay. But clay without form, pot without form is called clay. Clay with form is called a pot. That is the idea. Satyataha, Atyarichyata. He spread everywhere. And then what did he do?'''

From the original Purusha emerged Virat, representing the entire cosmos—both the external universe and the mental universe containing all creative ideas, referred to as Hiranyagarbha. Ishwara, in a sense, is the Adhipurusha. Ishwara then manifested as Hiranyagarbha, symbolized by the cosmic egg or Brahma Anda. Within this cosmic egg, Hiranyagarbha, representing the universal aspect of the mind, eventually differentiates into Taijasa, the individual aspect.

Hiranyagarbha, in his universal aspect, further grossifies into Virat, symbolizing the entire physical universe. This Virat has both individual and universal aspects, analogous to Vishwa and Virat, reflecting the microcosm and macrocosm. This profound concept, elucidated by Swami Vivekananda in his talks on Jnana Yoga, underscores the unity between the individual and the cosmic.

The mantra details the progression: Virat emerged from Hiranyagarbha, and Virat, in turn, manifested as Virajaha, the Adhipurusha. Virat, the cosmic entity, engaged in the creation of both living and non-living entities. "Satyataha, Atyarichyata" signifies that Virat entered and pervaded every aspect of creation. This is akin to the Praveshashruti, emphasizing that externally and internally, everything is Brahman. Using the metaphor of a pot and clay, it illustrates that the pot is nothing but an expression of clay, both externally and internally.

In essence, the mantra portrays the sequential manifestation of the cosmic order—from Ishwara to Hiranyagarbha, and further to Virat. It emphasizes the indivisibility of creation, where everything, both living and non-living, is an expression of the divine. The omnipresence of Brahman is underscored by the idea that everything is permeated by the same ultimate reality, transcending distinctions between the individual and the universe.

Then what did he do?

'''All the Upanishads, How? I only created. Rather I divided. Rather I manifested. How? Guna, Karma, Vibhagashaha. Whatever qualities, highest qualities, best qualities, Brahmana. And less of those best qualities is Kshatriya. Still less is Vaishya. And very dull qualities is Shudra. And practically if we see, this is what is happening either in the East or West, whether they say caste system or class system. It doesn't really matter. Now these are the points we will discuss in our future classes. But here we are coming to the Urva Srishti. So what is the first thing? The first manifestation is Virat. Literally Virat means that which is infinitely big. What does it mean? It means infinite species, countless species are experiencing. That's why it is called Virat. So this is about Urva Srishti. But originally there are not many. Srishti means many. But before Srishti means what? Originally Brahman alone existed. Atman alone. That is why in the Chandogya, only Sat, only pure existence. And then for the sake of people like us who do not understand why God needs to create in understandable, in simple language. So how did this creation come? So that Brahman, he became conscious. I am alone. So he got frightened. I am alone. Then he thought, why should I get frightened? Because there is no second. Freer comes only from the second. But he had wanted to imagine himself as many. So he said, so let me become many. Let me become many. So when this Sankalpa came, in the mind of that Paramah Purusha, Paramatman, Brahman, let me become many. That was the starting point of creation. And the very first product is Virat, as we discussed just now. And what did this Virat do? And that means what? Here is a Purusha. He is created. He is called Virat. He is called Jeevatma also. Collective Jeevatma is called Virat. Individual Virat is called Jeevatma. Doesn't matter, he is a Jeevatma. That means he said, I am created. Now what am I supposed to do? I must create a body. I must create a mind. Why does a man create a house? So that he can dwell there happily. Why does he do agriculture? So that he can enjoy various dishes. Why does a man create a car? So that he can travel easily from place to place. So whatever is created is for the benefit of the living creature. Why do ants create anthills? Because they are living creatures. Why do birds create nests? Because they are living creatures. Why is honey created by bees? Because they are living creatures. So our tendency is we must have an object. So that we can use that object. So that we can make ourselves very happy. So how does this, what is called Virat Jeevatma, how does he want to create the entire world? As we create our bodies and minds, Virat Purusha creates his body and mind. His body is the entire Jagat. His mind is Hiranyagarbha's mind. We have to understand. So he creates it, accepts the entire world as his body, this whole created universe, and making that as his body, he entered into it. When a person enters into a car, that means he wants to use it. He is animating it. He is activating it. That Virat Purusha, he is the first Jeevat. That is why he is called Virat. What did he do? In between these two stages, there is another important stage. What is that stage? That he himself is dividing his Virat Sharira, as I mentioned earlier, into how many? Three parts. Ishwara, Chit and Achit. And that is what our Vedanta tells us. They are called Adhyatmika, Adhibhautika and Adhidaivika. These are synonymous.'''

In the interpretation of the Purusha Sukta, the focus shifts to Urva Srishti—the manifestation of the cosmos. The explanation emphasizes the initial singularity of Brahman or Atman before the desire for creation arises. The idea is conveyed through the metaphor of Brahman realizing its aloneness, feeling a sense of fear, and then deciding to become many.

The first act of creation is attributed to Virat, who is described as the collective Jeevatma or the universal individual soul. The act of creation involves Virat deciding to create a body and a mind. This process parallels human actions where individuals build homes, engage in agriculture, or create vehicles for their own comfort and happiness. Virat Purusha, as the universal soul, decides to use the entire created universe as his body and the mind of Hiranyagarbha as his own mind.

The metaphorical entry of Virat Purusha into the created universe is likened to a person entering a car to animate and activate it. This act signifies Virat Purusha's engagement with the cosmos he has created. Before this entry, there is a crucial stage where Virat Purusha divides his own Virat Sharira (cosmic body) into three parts: Ishwara (divine aspect), Chit (conscious aspect), and Achit (non-conscious aspect). These divisions align with the concepts of Adhyatmika (pertaining to the self), Adhibhautika (pertaining to the physical world), and Adhidaivika (pertaining to the divine). The division reflects the multifaceted nature of the manifested universe.

The teaching underscores the idea that the entire creation, including the cosmos and individual beings, is an extension of the divine consciousness. This process of creation is seen as a reflection of the innate human tendency to create objects for personal use and enjoyment. The analogy draws parallels between the universal creative act of Virat Purusha and the individual creative endeavors of humans.

'''Then there was Tiryak, Manushyas, living, non-living. How many millions and billions of varieties of living creatures. And then what is the speciality? Everything depends upon everything else. If you think, I don't depend upon anybody, then I have to say, a person who says that is a foolish fellow. He says, I don't depend upon bees. I don't depend upon the air. I don't depend upon pollen. I don't depend upon all these things. Oh, the mango tree is there. And when I see it in season, the first class ripe mango with very fragrant smell, Banginapalli, is wafting to me, I just pluck it and then I enjoy it wholeheartedly. Only stupidity can only go that far. So how did that mango come about? Because there were flowers. What did the flowers produce? Pollen, male and female. How do they get combined? With the help of what is called bees. And how do the bees know? They have been given special sense. Here is pollen and there is honey. And this is the reward for taking this pollen to the female. And that is how everything is interdependent upon everything else. Every person is dependent upon everything else in this whole universe. The whole universe is never free. It is interdependent. And this idea has been explored to the utmost limit in the Brihadaranyaka Upanishad in a particular Kanda. Its name itself is very peculiar. It is called Madhu. So I am the Madhu for the chicken. The chicken is Madhu for me. And I am the Madhu for the tiger. And the tiger is Madhu for something else. So I eat. The smaller fish is eaten by the bigger fish. That bigger fish is eaten by the still bigger fish. And then I eat that fish and this particular fish because what we eat, we become what we eat. So if I eat fishes, what do I become? Only an analogy, funny analogy. I should not take it too seriously. I become a fish. And when I become fish, I become very selfish. And I will be eaten by what? By billions and billions of bacteria, both harmful and beneficial. This circle is going to come so beautifully. That's what I wanted to explain in my last class. What is that? The living, every millisecond of our lives, the living becomes non-living. The non-living becomes the living. How? Suppose here is a chicken or a bird and it is living. Here is a plant that is living. Here is a mango that is living. Here is a potato that is living. But I cook it. By cooking it, what happens? It is killed. And so a life becomes lifeless. And what do I do? I consume it. The moment I consume it, what happens? That so-called living which has become dead by my action comes out alive in my form. Every cell of mine is reverberating with becoming identified with what I have eaten. And this is being eaten again. In its turn, that is my body, my cells, is being eaten by other creatures. How many creatures are eating me up? But it is a good process. And we don't understand it. This cycling and recycling, killing and rejuvenating, this process is going on all the time. Now meditate upon that fact. So, one part of this creation became Gods in heaven and the other part became human beings. Another part became animals, plants, insects, and microbes, etc., etc. And then, पस्चाद् भोमि अधो पुरहा This Jeevatma, it requires a place of dwelling and he creates Panchabhutas. Out of Panchabhutas, the houses are built. And a place where many houses are there is called Pura. Here Pura means body. नवद्वारे पुरे देहे नईव कुर्वन न कारयं So, all these details, that is, why are we discussing? Because these are necessary to understand the next coming Uttara Srishti, which is so marvellous. I haven't come to this kind of explanation anywhere in this world, in any scripture, excepting our scriptures. So, these details are necessary. This is called Purva Srishti.'''

The teaching further explores the intricacies of creation, emphasizing the interdependence of all living and non-living entities in the universe. The variety of living creatures, ranging from Tiryak (animals) to Manushyas (humans), illustrates the vastness and diversity of life. The interconnectedness of all beings is highlighted, emphasizing that everything depends on everything else.

An example is provided to elucidate the interdependence in nature. The story of the mango, from flowers to bees to pollination, illustrates how various elements contribute to the creation of a ripe mango. The message is clear: every aspect of the universe is intertwined, and the idea of independence is dismissed as foolishness.

The Brihadaranyaka Upanishad is referenced, specifically the "Madhu Kanda," which delves into the concept of interdependence. The analogy of being Madhu (nectar) for one another reflects the symbiotic relationships in nature. The idea that one entity becomes the sustenance for another, forming a continuous cycle, is explored. It includes the interconnectedness of living and non-living, where the distinction between the two blurs in the cycle of life, death, and transformation.

The discussion extends to the interplay between living and non-living, where life becomes lifeless and lifeless substances become life when consumed. The process of cycling and recycling, killing and rejuvenating, is highlighted as an essential aspect of the cosmic order.

The narrative then shifts to the creation of gods, human beings, animals, plants, insects, and microbes—different manifestations of the divine cosmic order. The Purusha Sukta introduces the concept of Panchabhutas (five elements) as the building blocks of the physical world. The creation of Pura, representing the body or dwelling place for Jeevatma (individual soul), is described as emerging from the Panchabhutas.

This detailed exploration serves as a foundation for understanding the forthcoming Uttara Srishti, the next stage of creation. The intricate interplay of elements, the cyclical nature of life and death, and the interconnectedness of all existence are crucial components in comprehending the divine order described in the Purusha Sukta.

'''And how is the Uttara Srishti? That is, the first creation, how did they continue this act of creation with their own help? That is going to be the next topic. So, that is called Uttara Srishti. What we have been discussing so far is called Prathama Srishti, Purva Srishti, or Adi Srishti. So, what did the Virat do? Brahman created Virat. Virat means, you must understand, equivalent to Ishwara, Hiranyagarbha and Virat, all combined. So, after creating the Virat Deha, a cosmic body, that Parama Purusha, what happened? He himself is manifesting. That is the meaning of entering into it. Not like a human being who gets a house constructed and he himself enters it. What is the problem? Problem is, house is separate, man is separate. But this Virat is not separate from Brahman. Entering means what? He himself is manifesting as this Virat. So, this is called Virat because he comprises the entire universe. That is what it is there. Vividhani Rajanti. Vividhani means infinite number of objects are being manifest through this. Just as in our dream, we first create. What do we create? I will come to that so that it will be easy to understand. Though, I had hinted about this many times. Whenever before going to dream, what do I do? Purva Srishti I do. How do I do Purva Srishti? Through the waking experiences. Supposing, here is a man and he loves food and then he tastes various types of foods. His mind is dwelling on food. So, what does he do? He happily stores all these experiences. That dish was very tasty. This dish was very tasty. That dish was made up of so many ingredients. This dish is made up of so many ingredients. And then, after some time, he becomes a bit bored because anything repeatedly experienced becomes bored. That is why even the most beautiful person living together we lose the type of understanding or outlook we have at the beginning and then take for granted and then starts bored. Then we start looking. This object is boring. Let me now bore some other object. So, this is how the creative process starts. So, presuming our example, what do we do? We get bored. Supposing, I add to this a little bit of something. Remember, this is called Porous Srishti. So, I sit down in an easy chair. I go on creating. So, this was made like this. That was made like this. What if I combine both Khatta and Metha? What happens? That was Khatta. This was Metha. They were great. But, suppose I combine Khatta and Metha and then he goes to happily thinking like that. He goes. He already has transformed himself into Prathama Srishti. What is the Param Prathama Srishti? That is Srishti which is which has infinite potential to create infinite number of things before actually creating. That is called Potentiality. So, we go with that potential thoughts and then we enter into that Swapnik Jagat. We create ourselves into Ishwara that is the Sakshi and the Jeevatma living creature me and others and all the non-living creatures the entire waking world in the form of the dream world and then I start working out. Suppose I combine these two Khatta and Metha for example and then I actually seem to going to enter into the kitchen and combine it and then I bring it out and then I eat. Not bad. It is quite tasty something novel and then I invite some of the people Oh! What is Urva Srishti? Oh! Marvelous! We never knew you created another novel entering into the Swapna Vastha and then Swapna Vastha what do I do? The Purva Srishti now executes all those Kalpanas into as if actually into an actual world. This is what if we can do God also can do. That is what first Purva Srishti is He became the Eshwara, Hiranyagarbha and Virat and from them the universe has come out. Now how did they actually create? That is going to be the next topic which we will talk in our next class.'''

The teaching now transitions into the concept of Uttara Srishti, which is the continuation of the creative process initiated in Prathama Srishti or Purva Srishti. The focus shifts to how the Virat Purusha, representing the cosmic order, manifests and continues the act of creation.

The term "Virat" is explained as being equivalent to Ishwara, Hiranyagarbha, and Virat combined. It represents the entire universe, and when the Parama Purusha creates the Virat Deha (cosmic body), the process involves a manifestation where the Purusha himself becomes the Virat. The act of entering into it does not imply separation; rather, it signifies that the Virat is a manifestation of Brahman.

The Virat, being the cosmic body, is described as comprising the infinite manifestation of objects, akin to the vivid creation in a dream. A comparison is drawn to the way individuals engage in Purva Srishti before dreaming. Before entering the dream state, one engages in the creative process by recalling waking experiences and combining various elements in the mind.

The analogy is provided: a person who loves food stores experiences of different dishes. When boredom sets in, the individual engages in creative thinking, combining and modifying elements mentally. This mental process is termed as Purva Srishti, the preliminary creation in thought.

The Param Prathama Srishti, described as having infinite potential to create countless things before actualizing them, is highlighted. This potentiality is equated with the phase of creating in thought before entering the dream world. The dream state, in this context, is considered as the realm where the created thoughts are given apparent reality.

The lecturer emphasizes the power of potential thoughts before actualizing them in the dream world. The dreamer becomes the Ishwara, the witness, and experiences a world comprising both living and non-living entities, similar to the waking world. The process involves executing the mental creations into what seems like an actual world within the dream state.

This process of creation, transition, and execution in the dream state serves as an analogy for understanding how the divine, too, can create in a similar manner. The upcoming discussions promise to delve deeper into the specifics of Uttara Srishti, providing insights into how the divine entities continue the act of creation in the cosmic order.
[[Category:Purusha Suktam]]

Purusha Suktam Lecture 05 on 22-June-2023

2023-10-30T15:41:43Z

2023niru: /* Full Transcript (corrected by Nirupama) */

Purusha Suktam Lecture 05 on 22-June-2023

2023-10-22T16:38:22Z

2023niru: /* Full Transcript (corrected by Nirupama) */

== Full Transcript (corrected by Nirupama) ==
We have been studying the Purusha Suktam. This is the most marvelous Suktam. There are hundreds of Suktams, but of them a few are most important. Not only they are hymns to the divinity, not only they are the most powerful mantras, but the highest Vedantic purport is expressed here so beautifully. So in our last class we have seen:

ETAVAN ASYA MAHIMA

ATO JAYAAYAM CHA PURUSHAHA

PADO ASYA VISHWA BHUTANI

TRIPAD ASYA AMRUTAM DIVI (3)

ETAVAN ASYA MAHIMA - Asya means Purushasya, that is Brahman's Mahima. And this is expressed in so many ways. SARVAM KHALVIDAM BRAHMA means exactly the same thing. ISA VASYA MEDHAKUM SARVAM YAD KINCHA JAGAT YAM JAGAT That also expresses the same thing. When Shri Ramakrishna says, I started seeing my Divine Mother in everything, living and non-living. In fact, it is worth recollecting the very first vision of Shri Ramakrishna of the Mother Kali. How did she appear? She did not appear in the form of Mother Kali. Of course, we have to understand what is the form of Mother Kali. A man has a form, a woman has a form, a dog has a form, a mosquito has a form. Does Mother Kali or what is called Kala, Deified Kala. Does Kala has any form? Is love having any form? Is service having any form? These are called concepts, not at all percepts. Very often we forget, Shri Ramakrishna had that what we see with four hands, the feminine figure, and he will be having in a magnified manner, glowing like a 2000 watt bulb from inside. This is our view. But when Shri Ramakrishna prayed earnestly, what type of vision he had, later on he was describing waves of consciousness, and it is very difficult to understand what is the form of a consciousness. From all the sides, like huge tsunami waves came and overpowered me. I was struggling to keep this small bit of awareness, but this overpowered me and as a result of consciousness overpowering me, I became unconscious. Very paradoxical language. So what does it mean? It means I have become also pure consciousness. That is the real experience. But if we have to express any experience, we have to express it only in the form of anything that is having a form, etc. So this is the most important thing for us to understand. The whole thing that we see, the living, non-living, the entire universe is nothing but pure consciousness. And as I explained many times, when I see a tree, I don't really know what the tree is. My mind goes out, it envelops the form of that so-called object, and it brings it into my mind in the form of knowledge, cognition. And that cognition has no form, but for our understanding, we give it a form. This is a tree, this is an animal, this is an insect, etc. What is the point? The point is, from the viewpoint of Brahman, only Brahman exists, from the viewpoint of all of us who are ignorant people. So here we divide the whole thing into several categories. The first division will be the living and non-living. And the living we categorize into, these are what is called the amoeba class, one-celled creatures, then plants, then insects, then birds, then animals, then human beings, and in the human beings also male, female, etc. This is a division necessary for us in order to transact in this world. For the purpose of transaction, all these things are very necessary. But if we just go a little bit deep and say, what are they made up of? Only three things. Really not three things, but at least for our easy grasp, we say three things. Something is existing, I know, I have experience of that object in the form of Chit, and it gives some reaction, which we call Sukha and Dukha, and otherwise it is Ananda Swaroopa. What we are experiencing is Sat, Chit, and Ananda, whatever we see. The scriptures categorically declare that we cannot divide Sat, Chit, Ananda, and then they quarrel among themselves, where Sat is Chit and Ananda refuse to stay, and where Chit is the other two refuse to stay, and where Ananda is the other two refuse to stay. They are three words for the same phenomena.

And so the whole universe is nothing but the Paramapurusha's Mahima. What does Mahima mean? Here is a person, we say, he can sing extraordinarily well. Here is another person, she can paint extraordinarily beautifully. There is another person who can administer. These are called different Vibhutis, talents. But talents are not to be mistakenly identified with what we call existence. Mahima means it is a person, for example, he may have a beautiful form, but the person has nothing to do with the beauty because the beauty can fade away. The singing capacity may die out because of accident, because of some disease, because of anything. So the guna is separate from the other gunas. Whereas when we say Mahima, he is the object, object is the Paramapurusha. The whole universe is not a creation of Paramapurusha, like the creation of a pot by a potter, but like the manifestation of clay as the pot, as the substratum, clay and pot can never be separated. Then what is it? For our transaction, this is a small pot, that is a big pot, etc. We create the division. So Eta Apana, whatever was, is and will be, is Mahima. And that is what we have to understand, whatever we are experiencing, whatever we are, Shabda, Sparsha, Rupa, Prasa, Gandha, whatever we are hearing, and whatever we are touching, whatever we are seeing, whatever we are tasting, whatever we are smelling, in that order. Because these are the characteristics of the Pancha Mahabhutas. All that is nothing but an infinitesimal part of our perception. That is called Mahima. But the one is far greater. In my last class, I have given the example, if an author has authored a book, and it is a marvelous book, we all wonder how great the person must be, because this is the law we have to remember. A person's expression is far smaller than what the person knows. If a person knows a billion, billion, billion points of knowledge, his expression is severely limited. Whatever we know, we can never express it, and so we are forced to use language and metaphors and examples and analogies, etc., similes, etc., and that severely limits our knowledge. It is impossible to express. So if this world, which we are experiencing, is so glorious, so inconceivable, so vast, so great, and we don't know what is going to happen in future, what will be the manifestation in this universe? For example, it is the greatest wonder of wonders. There are higher beings who can travel in the sky, but we are all higher beings only. We are all traveling in the sky at 35,000 to 50,000 feet. Every day, millions are traveling. And if anybody, 500 years back, is suddenly brought to life and beholds us floating away, he would be falling flat on the earth and worshipping us, the most miserable creatures, as gods themselves. And can you guess what would be the world in another 20 years' time? Would anybody dare to guess what is going to happen? Even now, the way there is this knowledge explosion, it is impossible to understand. But what other mahimas are going to come in the future? Etavan Asya Mahima. But He is far greater. What is expressed is very little. And that is expressed in a mathematical, symbolical language. Pado Asya Vishwa Bhutani. So the whole universe, all the creatures, living and non-living, whatever we experience, is only one quarter, one fourth. Tripadasya Amrutam Divi. And whatever is not visible, not because it is in the form of unmanifest, is above our experience, beyond our experience. Because they are subtle creatures, subtle worlds, subtlest worlds, etc.

So our Puranas go into ecstasies describing 14 worlds. We don't understand even one billionth of this world, which we are experiencing every day. What to speak of? Anything that is subtle. Subtle is not small. You always remember. Subtle is beyond our sensory experience. That is called Ati Indriya Jnanam. Indriya, whatever we are experiencing, is Indriya Jnanam. Whatever transcends, that is called Ati Indriya Jnanam. So, two important points we have to learn from this third verse mantra of the Rig Mantra. Rig. What is it? The first point is God has not created this world in the sense a potter creates this world. He himself has become the world. Otherwise, it is impossible to say Sarvam Kalvidam Brahma. And the second point, even more important, when we say one-fourth, it is not that you take something and cut it into four parts. You push three parts to the other side and only take one part and say this entire universe. It is not a mathematical calculation. It is to make us understand. And I am very happy the Shruti employs this. Suppose he has said, now can you see your hair? Yes, yes. And can you imagine if it is split into a billion parts? Not possible. And can you imagine that one-billionth part of it is further subdivided into one-billionth part? You say, we will attend your class next year maybe, not this year. So, out of pity, there are three-fourths and one-fourth. Yes, yes. Every day we are familiar with it. Especially in 2025, what is called one ana, in the olden times, four anas, eight anas and one rupee. Like that. So, these were employed for conveying the idea, not to convey that inconceivable and inexpressible supreme reality. So, the same thing, topic is being carried in the fourth mantra also.

TRIPAD URDHAM UDAIT PURUSHAHA

PADO ASYAIHA ABHAVAT PUNAHA

TATO VISHWAN VYKRAAMAT

SAASHANA ANASANE ABHI (4)

'''That is the three-fifth parts of that Supreme Brahman is situated on top. I will come to the meaning. Top means you see a table, on the top of the table you pile up something. It is not like that. On top means, imagine, an iceberg. How much can you see in an iceberg? Only the tip of the iceberg we see. We don't see the entire mountain that is submerged in the water. So, like that, the other part is completely invisible. That is the meaning of top. The other quarter has evolved into this world. Again the same symbology is employed here. One-fourth. You divide God into four parts. Three-fourths of the part is non-manifest. It is in the form of unmanifest. Unmanifest means our sense organs cannot experience it. But one-fourth is manifest. But as I mentioned just now, one-fourth doesn't mean one-fourth. It means an infinitesimally small part. Is that correct? No, it's not correct. I will come to that point. What did He do? Tato Vishwam Ekramat. Then He penetrated into all the inert substances of living beings. And then what He did? Ekramat. He pervaded all of them. He Himself became spread in the form of every creature. Vishwam means everything in the form of everything. Ekramat means He is manifesting as everything. As everything. What does everything mean? Sa-sha-na-na-sha-ne-abhi It's a difficult word. Not really that difficult. Sa-sha-na-na-sha-ne-abhi All the creatures, all the creation has been divided into two parts. Those with life, Prana, and those without life, called Jada. Jada and Chaitana. And that is what I explained earlier. All without life is lumped into one category called Jada. That means there is no Prana. Because there is no Prana, there is no manifestation of consciousness or to be more precise, awareness. But Pranis, of infinite varieties are there, Pranis. How many Pranis are there? It is impossible for us even to understand. That is very difficult for us to even conceive of it. So, then He penetrated into all. That means what? It is not like a man forcibly entering into a house. Penetrated means there is a beautiful section, especially in the Brihadaranyika Upanishad. It is called Pravesha Shruti. Having created Tat Srishtva Tadeva Anupravesha Anupravesha Shruti Having created, He entered into it. But a man, a human being, he constructs a house and then he enters into it. Why is it possible? That is not possible for God. It is possible for a human being because the house is different, human being is different. But God is everything. Where is that He was not there? This is a beautiful idea. We understand when we recollect the story of Prahlada, especially Prahlada's father, Hiranyakashipu asks, Where is your God? Is He in this pillar? And we know what Prahlada has replied. Now the point is not inside. What was Hiranyakashipu's idea? God is somewhere else. So if He is outside, He cannot be inside. If He is inside, He cannot be outside. We are all like that. Every object in this world is like that. If I am inside the house, I am inside the house. If I am outside the house, I am outside the house. Is it correct? Even in our case it is not correct. You imagine, so you have a house and that house is divided into a kitchen, a bathroom, a shrine room and a visitor's room. So if somebody asks, Are you inside or outside? What would be your reply? From the viewpoint of outside the house, you are inside. From the viewpoint of you are sitting at a particular place in your own house, it is outside the kitchen, outside the shrine room, outside the toilet, hopefully, and outside the visitor's room, somewhere you are sitting there. So are you inside or outside? Similarly, every situation is, (22:05)because we are all limited beings, we use this word inside, outside, not to describe the reality, but for the sake of transactions, availability, that's all. But we cannot apply this to God because the question of inside, outside doesn't arise. Where is the clay in the pot? Inside or outside? If anybody thinks I am very clever, I will answer. He would be not so clever. What does it mean? What does it really mean? It means, from the viewpoint of the pot, there is inside and outside. From the viewpoint of the clay, there is no inside or outside. Even you cannot ask whether the pot is inside the clay or outside the clay because there are no two objects. That is what we have to understand.'''

"That is the three-fifth part of the Supreme Brahman situated on top. I will come to the meaning. 'Top' means, as you see on a table, where you pile things up. It is not like that. 'On top' means, imagine an iceberg. How much can you see in an iceberg? Only the tip of the iceberg is visible. We don't see the entire mountain submerged in the water. So, like that, the other part is completely invisible. That is the meaning of 'top.' The other quarter has evolved into this world. Again, the same symbolism is employed here. One-fourth. You divide God into four parts. Three-fourths of the part is non-manifest. It is in the form of the unmanifest. Unmanifest means our sense organs cannot experience it. But one-fourth is manifest. But, as I mentioned just now, one-fourth doesn't mean one-fourth. It means an infinitesimally small part. Is that correct? No, it's not correct. I will come to that point.

What did He do? 'Tato Vishwam Ekramat.' Then He penetrated into all the inert substances of living beings. And then what did He do? 'Ekramat.' He pervaded all of them. He Himself became spread in the form of every creature. 'Vishwam' means everything in the form of everything. 'Ekramat' means He is manifesting as everything. As everything. What does everything mean? 'Sa-sha-na-na-sha-ne-abhi.' It's a difficult word. Not really that difficult. 'Sa-sha-na-na-sha-ne-abhi.' All the creatures, all creation has been divided into two parts: those with life, 'Prana,' and those without life, called 'Jada.' 'Jada' and 'Chaitana.' And that is what I explained earlier. All without life are lumped into one category called 'Jada.' That means there is no 'Prana.' Because there is no 'Prana,' there is no manifestation of consciousness or, to be more precise, awareness.

But 'Pranis,' of infinite varieties, are there, 'Pranis.' How many 'Pranis' are there? It is impossible for us even to understand. That is very difficult for us even to conceive of. So, then He penetrated into all. That means what? It is not like a man forcibly entering into a house. Penetrated means there is a beautiful section, especially in the Brihadaranyika Upanishad. It is called 'Pravesha Shruti.' Having created, 'Tat Srishtva Tadeva Anupravesha.' Having created, He entered into it. But a man, a human being, constructs a house and then he enters into it. Why is it possible? That is not possible for God. It is possible for a human being because the house is different; the human being is different. But God is everything. Where is it that He was not there? This is a beautiful idea. We understand when we recollect the story of Prahlada, especially Prahlada's father, Hiranyakashipu asks, 'Where is your God? Is He in this pillar?' And we know what Prahlada has replied. Now the point is not inside. What was Hiranyakashipu's idea? God is somewhere else. So if He is outside, He cannot be inside. If He is inside, He cannot be outside. We are all like that. Every object in this world is like that. If I am inside the house, I am inside the house. If I am outside the house, I am outside the house. Is it correct? Even in our case, it is not correct.

You imagine, so you have a house and that house is divided into a kitchen, a bathroom, a shrine room, and a visitor's room. So if somebody asks, 'Are you inside or outside?' What would be your reply? From the viewpoint of outside the house, you are inside. From the viewpoint of you sitting at a particular place in your own house, it is outside the kitchen, outside the shrine room, outside the toilet, hopefully, and outside the visitor's room, somewhere you are sitting there. So are you inside or outside? Similarly, every situation is (22:05) because we are all limited beings; we use this word inside, outside, not to describe the reality, but for the sake of transactions, availability, that's all. But we cannot apply this to God because the question of inside, outside doesn't arise. Where is the clay in the pot? Inside or outside? If anybody thinks I am very clever, I will answer. He would be not so clever. What does it mean? What does it really mean? It means, from the viewpoint of the pot, there is inside and outside. From the viewpoint of the clay, there is no inside or outside. Even you cannot ask whether the pot is inside the clay or outside the clay because there are no two objects. That is what we have to understand."

'''Vishwa means everything. Ekrama, pervaded, he is manifesting as everything. Then he divided the whole thing as chaitana and jada, living and non-living. And he himself saw asana. Asana means to eat. Every prani requires to eat food. It's very interesting. And what type of food? Can you live on mud? Can you live on stone? Can you live on dried leaf? Probably not. So, life depends upon life only. Even vegetarians are forced to live. Every South Indian, whenever he eats one cup of yogurt or curds, he is killing literally billions of bacteria. But he thinks, he is the greatest vegetarian in the whole world. So, it is very difficult for us to understand this. All living creatures have to eat food. And whom do they eat? Very interesting thing. They eat each other. Do we eat plants? Yes. Do we eat animals? Yes. Do we eat animals? Yes. Every time if you ask a doctor, he will tell you inside your stomach, there is plenty of living creatures called bacteria. And bacteria is subdivided into two, living or rather beneficial and harmful. So, we are living. The bacteria does some part of the breaking down the food and they get a share of it, a commission of it. And that is how they live. And we live. We allow them to live rather, otherwise we will be dead. In fact, you know, a very interesting fact. Far less number of people died in India because of COVID. And why did they die? Whereas in the other countries, especially what we call Western countries, too many people have died. This is because of a very interesting fact. We are living in not such a pure environment, a dirty environment, a polluted environment. So, we developed a friendship with a lot of bacteria, harmful bacteria, etc. We have become, in medical language, immune. Whereas the other fellows kept everything clean and then they are not immune. That is why the moment this attacked, they were defenseless and then they just passed away. Of course, I will not subscribe to this view. It is not because of the COVID, it is because of Prarabdham. That is my... But some excuse should be there. Now, what are we talking about? There are living and non-living. Non-living, of course, do not eat. But living, they always eat. That is the meaning of Ashana and Anashana. Sa-Ashana, in those who live, and Sa-Anashana, those who do not live. And that is what is called the entire universe. And that universe is the manifestation of God as both the living and as well as the non-living. Now, what is the plain English translation? That three-fourths of this God is situated on top. Top means in an unmanifested form, which we cannot experience. Only one quarter has evolved into the world. Then He penetrated into all the inert substances of living beings and spread them. That means living, non-living, everything is He. Everything is only one quarter of Him. And the other three quarters are not at all visible. This is the main idea. What does it mean? Sarvam Purushamayam Jagat The whole, what we call the universe, is nothing but Brahman, in other words. So just Tripada Urdham Uday Purushaha So Tripada Urdham. We have how many worlds? Fourteen worlds. Sometimes three worlds. Bohu, Bhuvaha and Subaha. Or what is called Chitur Dasha Bhuvanani. Fourteen worlds. So all these living beings, either in this world or in the other, thirteen worlds, many scientists are looking for life. So is it in the other world or is it in this world? Martians for example, the extraterrestrial beings for example, if we happen to discover them and they happen to discover us, are they living in this world?'''

"Vishwa means everything. Ekrama, pervaded, he is manifesting as everything. Then he divided the whole thing as Chaitana and Jada, living and non-living. And he himself saw Asana. Asana means to eat. Every Prani requires food. It's very interesting. And what type of food? Can you live on mud? Can you live on stone? Can you live on a dried leaf? Probably not. So, life depends upon life only. Even vegetarians are forced to live. Every South Indian, whenever he eats one cup of yogurt or curds, he is killing literally billions of bacteria. But he thinks he is the greatest vegetarian in the whole world. So, it is very difficult for us to understand this. All living creatures have to eat food. And whom do they eat? A very interesting thing. They eat each other.

Do we eat plants? Yes. Do we eat animals? Yes. Do we eat animals? Yes. Every time if you ask a doctor, he will tell you inside your stomach, there are plenty of living creatures called bacteria. And bacteria are subdivided into two: living or rather beneficial and harmful. So, we are living. The bacteria do some part of breaking down the food, and they get a share of it, a commission of it. And that is how they live. And we live. We allow them to live rather; otherwise, we will be dead. In fact, a very interesting fact: far fewer people died in India because of COVID. And why did they die? Whereas in other countries, especially what we call Western countries, too many people have died. This is because of a very interesting fact. We are living in not such a pure environment, a dirty environment, a polluted environment. So, we developed a friendship with a lot of bacteria, harmful bacteria, etc. We have become, in medical language, immune. Whereas the other fellows kept everything clean and then they are not immune. That is why the moment this attacked, they were defenseless and then they just passed away. Of course, I will not subscribe to this view. It is not because of the COVID; it is because of Prarabdham. That is my... But some excuse should be there.

Now, what are we talking about? There are living and non-living. Non-living, of course, do not eat. But living, they always eat. That is the meaning of Ashana and Anashana. Sa-Ashana, in those who live, and Sa-Anashana, those who do not live. And that is what is called the entire universe. And that universe is the manifestation of God as both the living and as well as the non-living. Now, what is the plain English translation? That three-fourths of this God is situated on top. Top means in an unmanifested form, which we cannot experience. Only one quarter has evolved into the world. Then He penetrated into all the inert substances of living beings and spread them. That means living, non-living, everything is He. Everything is only one quarter of Him. And the other three quarters are not at all visible. This is the main idea. What does it mean? Sarvam Purushamayam Jagat. The whole, what we call the universe, is nothing but Brahman, in other words. So just Tripada Urdham Uday Purushaha. We have how many worlds? Fourteen worlds. Sometimes three worlds. Bohu, Bhuvaha, and Subaha. Or what is called Chitur Dasha Bhuvanani. Fourteen worlds. So all these living beings, either in this world or in the other, thirteen worlds, many scientists are looking for life. So is it in the other world or is it in this world?"

'''According to our scripture, yes. They are not living in the other world. They are living in this world only. Whatever is experienceable belongs to this world. However far they are. So there are higher worlds which are invisible. Every higher world is invisible. Every higher world is subtler, still more subtle, still more subtle. Four to seven higher worlds are there. And then the lower worlds are also subtle. And the lowest of that world is called Patala where a terrible amount of suffering because of Prarabdha Karma is attained there. So just imagine, we cannot even imagine how big is our visible universe, not to speak of the fourteen worlds. And if we can imagine all the fourteen worlds, put our imagination to a little bit of good work, then even then all that constitutes only one infinitesimal part of this creation. That is very superficial understanding. I mentioned earlier. What does it mean? It means, so let me first give you a beautiful example which I have given so many times. Suppose, just for the sake of clearer understanding, I am foretelling you, there is a table, wooden table. But I should not say wooden table. There is an object. Ask a woodworm, what is this object? Naturally, it will say it is food. It will not say wood. It will say food. You ask a human being and he will say it is a wooden object, beautifully made, very useful. That is what he will never say it is food. And you ask a physicist with a very powerful electronic microscope. Let him look at this object. What does he see? He sees only what we call particles, what we call atoms, sub-atoms, and Anu, Anu Paramanu, which are inconceivable by us. And then what happens? Not only he sees everything, every atom moving at lightning speed. No two atoms ever stay put. They will always be dynamic, not static, moving at tremendous speeds without clashing into each other, bumping into each other. Now, a peculiar thing happens. As soon as the electronic microscopic vision is applied, suppose he looks at a rock, what does he see? Atoms. He looks at a tree, living tree, what does he see? Atoms. He looks at an animal, living animal, only atoms. And he looks at a man, atoms. He looks at a woman, atoms. Whatever he looks at, the differentiation between the living and the non-living is completely destroyed with this vision. Now, go further. Ask a realized soul, ask Sairam Krishna, what is this object? He says, Brahman. Pure consciousness and nothing else. Pure consciousness. God. Everything is God. So, what am I driving at? When we say, I am seeing this universe, it is not that I am seeing some manifestation of God. I, with my limited vision, am limiting Brahman, just as our eyesight can see only a certain range. Beyond that it cannot see. So we can only hear some sounds. Beyond, below and above those ranges, we cannot hear. Everything is like that. So, because we are working through the limited instruments, whatever we experience, if the object we are experiencing may be unlimited, but it will be experienceable only as a limited object. Not because the object is limited, but because of the limitation of the instruments that we are using'''

According to our scripture, yes, they are not living in the other world. They are living in this world only. Whatever is experienceable belongs to this world, however far they are. So, there are higher worlds which are invisible. Every higher world is invisible, subtler, still more subtle, still more subtle. Four to seven higher worlds are there. And then the lower worlds are also subtle. And the lowest of that world is called Patala, where a terrible amount of suffering because of Prarabdha Karma is attained there.

So just imagine, we cannot even imagine how big our visible universe is, not to speak of the fourteen worlds. And if we can imagine all the fourteen worlds, put our imagination to a little bit of good work, then even then all that constitutes only one infinitesimal part of this creation. That is a very superficial understanding, as I mentioned earlier.

What does it mean? Let me first give you a beautiful example which I have given so many times. Suppose, just for the sake of clearer understanding, there is a table, a wooden table. But I should not say wooden table. There is an object. Ask a woodworm, what is this object? Naturally, it will say it is food. It will not say wood. It will say food. You ask a human being and he will say it is a wooden object, beautifully made, very useful. That is what he will never say it is food.

And you ask a physicist with a very powerful electronic microscope. Let him look at this object. What does he see? He sees only what we call particles, atoms, sub-atoms, and Anu, Anu Paramanu, which are inconceivable by us. And then what happens? Not only he sees everything, every atom moving at lightning speed. No two atoms ever stay put. They will always be dynamic, not static, moving at tremendous speeds without clashing into each other, bumping into each other.

Now, a peculiar thing happens. As soon as the electronic microscopic vision is applied, suppose he looks at a rock, what does he see? Atoms. He looks at a tree, living tree, what does he see? Atoms. He looks at an animal, living animal, only atoms. He looks at a man, atoms. He looks at a woman, atoms. Whatever he looks at, the differentiation between the living and the non-living is completely destroyed with this vision.

Now, go further. Ask a realized soul, ask Sairam Krishna, what is this object? He says, Brahman. Pure consciousness and nothing else. Pure consciousness. God. Everything is God. So, what am I driving at? When we say, I am seeing this universe, it is not that I am seeing some manifestation of God. I, with my limited vision, am limiting Brahman, just as our eyesight can see only a certain range. Beyond that it cannot see. So we can only hear some sounds. Beyond, below and above those ranges, we cannot hear. Everything is like that. So, because we are working through the limited instruments, whatever we experience, if the object we are experiencing may be unlimited, but it will be experienceable only as a limited object. Not because the object is limited, but because of the limitation of the instruments that we are using.

'''This is an important point we have to keep in mind. So with this, what does it mean? I can see this world. In fact, even if you take an example of this world, there is bacteria. Are we able to see bacteria? Very funny thing, you know. How many billions of bacteria are all over our body? A man looks at a woman. What beautiful lotus eyes! If he can see what we call 4K TV vision, he will see the eyes covered full with bacteria. I don't know what he is going to call her now. Or the woman looks at a woman, vice versa. So anything that we look at, whether it is rice, whether it is chapati, whether it is rasagulla, everything will be full of these invisible creatures crawling all over everything. I hope you are getting the point. Fortunately, God has not given us that kind of impracticality. He is a very clever man, you know. That's why he says, I will give you only partial vision so that you will be happily swallowing whatever comes in front of you. So this is the meaning. Tripath Udbham Udait Purushaha That is unmanifested, invisible. Everything is infinite only. But we are viewing that so-called infinite with our finite instruments. So everything appears only like that. Any number of examples can be multiplied. Suppose a person is having what is called color blindness, his vision will be limited only to black and white. Suppose a person is having cataract operation, then his vision will be limited only to that much, very hazy black and white. No detailed chiseling of the face, etc. will be experienceable. I hope I was able to convey the idea. What is it? Whatever we are experiencing is nothing but that Paramapurusha. Purusha. Purusha really means He who pervades the entire universe. That is called Purusha. And He is inside also.'''

This is an important point we have to keep in mind. So, with this, what does it mean? I can see this world. In fact, even if you take an example of this world, there are bacteria. Are we able to see bacteria? It's a very funny thing, you know. How many billions of bacteria are all over our body? A man looks at a woman. "What beautiful lotus eyes!" If he could see with what we call 4K TV vision, he would see the eyes covered fully with bacteria. I don't know what he is going to call her now, or the woman looks at a man, vice versa. So, anything that we look at, whether it is rice, whether it is chapati, whether it is rasagulla, everything will be full of these invisible creatures crawling all over everything. I hope you are getting the point. Fortunately, God has not given us that kind of impracticality. He is a very clever man, you know. That's why he says, "I will give you only partial vision so that you will be happily swallowing whatever comes in front of you." So, this is the meaning.

Tripath Udbham Udait Purushaha. That is unmanifested, invisible. Everything is infinite only. But we are viewing that so-called infinite with our finite instruments. So everything appears only like that. Any number of examples can be multiplied. Suppose a person is having what is called color blindness; his vision will be limited only to black and white. Suppose a person is having cataract operation; then his vision will be limited only to that much, very hazy black and white. No detailed chiseling of the face, etc., will be experienceable. I hope I was able to convey the idea. What is it? Whatever we are experiencing is nothing but that Paramapurusha. Purusha. Purusha really means He who pervades the entire universe. That is called Purusha. And He is inside also.

That is why Purusheta Iti Purushaha. That is, He who indwells within everybody. Or Pura Iti Sarvam Iti Purushaha. From the external point of view, like clay that manifests both inside and outside. There is no in-between that can divide it. So the whole thing. But for our understanding, for the sake of Upasana, what is it? We are in the world. We have a body-mind. We are limited only to what this body-mind can present to us. So, this is called Srishti Drishti Vada. And then the mind looks at the same thing in a different way, which is called Drishti Srishti Vada. Srishti Drishti Vada. Drishti Srishti Vada.

When I am looking at something, first it is existing, so I am able to look at it. But having experienced it a few times, then I will come to know whether I like it or not. Whether it likes me or not. For example, I may like a tiger. A tiger may not like me. Or I don't like a tiger, but a tiger loves me, there is no doubt about it. So it is a problem of our vision.

What is the meaning of this Anuva first? That is, realize everything is God. And where are you? Who are you? You are also part of this world. Therefore, who can you be? I am also God. Finally, to lead this vision of our inherent divinity, all these Suktams are told. In every Sukta, the final meaning, if you say, we have taken already completed, Medha Sukta. Oh Mother, give me that Medha. Thiyo Yonaha Prachodayat. What is that Medha? So that I can have right knowledge. And what is that right knowledge? That right knowledge is I am Brahman. That is the ultimate.

So how do we know whatever is ultimate? Like you go on climbing steps. The moment you transcend one step, you come to the next step. And you have to transcend that. You have to go beyond that. But you come to such a place, there is no beyond. That is called a final destination. So until we obtain that knowledge, where beyond which there is no other knowledge, excepting that knowledge, what is that knowledge? I am everything. It is for reaching this realization, all this is being said.

So this is the meaning of that only whatever we are capable of experiencing is graphical language or metaphorical language, one-fourth. But what really speaking, it is neither one-fourth nor three-fourths. It is only our limited vision which is limiting and that is an infinitesimal part of the Divine Lord's manifestation. That is what we have to understand. So all this means effect. Effect means Karya. If there is a Karya and everything we experience is a Karya, there must be a Karana. And that Karana is none other than that Divine. And how do we know it is Divine? That is being said here, Tripadashya Amrutam Devi. First of all, that three-fourths part of that Paramapurusha is described as Amrutam. Why? Because whatever we are experiencing in this world is Amrutam. That is ridden with death. Death means change. But whatever is not manifest, it has neither birth nor death nor any change and that is called Amrutam. So we think we have to be very careful here. Just now we mentioned everything we experience is that Paramapurusha only. How can that Paramapurusha be part of the Amrutam? That means what? That our vision is the problem.

'''So our vision is Amrutam. Amrutam means what? Changing. So this life I have this much of understanding. Next life it changes. That means a little more knowledge. And after 84 crores of births then my vision will become complete. What is it? First of all, there are not many. There is only one. Second, it is pure consciousness. Nitya, Shuddha, Buddha, Mukta, Chaitanya, Rupaha. There is nothing else. That vision. And that future vision is called Divi. Divi means Svargaloka. That is heavenly world. Divi. And why is it called Divi? It comes from the word Dev. Dev means that which is shining. And what is shining? Consciousness is shining. That means everything is consciousness but we are not able to see it. That is called Amrutam. Amrutam means suffering. So that is why we suffer. If we can see everything as God there would be no suffering at all. We will be filled with Paramananda. That is the meaning of Divi. And our whole life depends upon this Divi. Divi means Prakasha Svarupa. And who is the most brilliant light that we get? It is the Sun. That is why it is Aditya Narayana. The Sun that scientists describe is only a burning piece of gas. And that is the biggest gas. That knowledge is the biggest gas. But for those who are able to penetrate beyond this it is not gas. It is Narayana himself. And he is hidden behind. Because you see, just imagine even from a normal, very basic scientific understanding so what does the Sun do? He is the cause of his life. And wherever there is life it is the cause of the consciousness. Life means consciousness. Consciousness means life. But why don't you use one word? Because there is a living person called Prani and there is a dead person, Mrita. Then what happens? Consciousness is eternal but Prana is required to manifest that consciousness. Only a living creature can reflect that consciousness. Not a dead person. And that is why the connection between Prana and Chaitanya is Prana is the reflector, Chaitanyam is the reflected, Chidabasam. So the Sun is the cause of this Prana. As soon as something becomes a Prani endowed with life immediately it starts reflecting that ever-present pure consciousness. And all this is due to, because of the existence of the Sun. If the Sun is merely a burning, lifeless gas consciousnessless, lifeless gas how come from a lifeless thing, life will come? Or to put it in another way how does organic life start from inorganic matter? Inorganic means lifeless. Organic means with life. Swami Vivekananda pointed out more than 150 years back 120 or 130 years back that you are thinking, you are dividing. Inorganic means lifeless. According to scientific understanding that whatever is not inherent can never become manifest.'''

So, our vision is Amrutam. Amrutam means what? Changing. So, this life I have this much of understanding. Next life it changes. That means a little more knowledge. And after 84 crores of births then my vision will become complete.

What is it? First of all, there are not many. There is only one. Second, it is pure consciousness. Nitya, Shuddha, Buddha, Mukta, Chaitanya, Rupaha. There is nothing else. That vision. And that future vision is called Divi. Divi means Svargaloka. That is heavenly world. Divi. And why is it called Divi? It comes from the word Dev. Dev means that which is shining. And what is shining? Consciousness is shining. That means everything is consciousness but we are not able to see it. That is called Amrutam. Amrutam means suffering. So that is why we suffer. If we can see everything as God there would be no suffering at all. We will be filled with Paramananda. That is the meaning of Divi. And our whole life depends upon this Divi. Divi means Prakasha Svarupa.

And who is the most brilliant light that we get? It is the Sun. That is why it is Aditya Narayana. The Sun that scientists describe is only a burning piece of gas. And that is the biggest gas. That knowledge is the biggest gas. But for those who are able to penetrate beyond this it is not gas. It is Narayana himself. And he is hidden behind. Because you see, just imagine even from a normal, very basic scientific understanding so what does the Sun do? He is the cause of his life. And wherever there is life it is the cause of the consciousness. Life means consciousness. Consciousness means life.

But why don't you use one word? Because there is a living person called Prani and there is a dead person, Mrita. Then what happens? Consciousness is eternal but Prana is required to manifest that consciousness. Only a living creature can reflect that consciousness. Not a dead person. And that is why the connection between Prana and Chaitanya is Prana is the reflector, Chaitanyam is the reflected, Chidabasam.

So the Sun is the cause of this Prana. As soon as something becomes a Prani endowed with life immediately it starts reflecting that ever-present pure consciousness. And all this is due to, because of the existence of the Sun. If the Sun is merely a burning, lifeless gas consciousnessless, lifeless gas how come from a lifeless thing, life will come? Or to put it in another way how does organic life start from inorganic matter? Inorganic means lifeless.

Swami Vivekananda pointed out more than 150 years back 120 or 130 years back that you are thinking, you are dividing. Inorganic means lifeless. According to scientific understanding that whatever is not inherent can never become manifest.

'''So if life is not manifest inorganic can never become organic. What type of nonsense you are talking you are understanding, you are propagating to all the other people. So that is why our greatest and only source of life is the Sun. It is because of the Sun creation takes place. It is because of the Sun sustenance all the food material will grow. It is because of the Sun again that death also will take place. That means recycling takes place. Everything is taking place only because of the present what we call the burning gas star. But if we understand that means when we grow in our capacity to understand better for that Medha Shakti is needed. That is why Medha Suktam has been taken. Then we understand that we are able to see that Aditya Narayana in the most gross way earlier but because of His grace we are able to penetrate the covering the golden covering. Hiran Mahena Patrena Sathyasya Apeetam Mukham Then we understand is nothing but pure consciousness. And that pure consciousness can appear as Jada can appear with life Jiva, Jagat etc. Chit, Achit etc. Jada Padartha and Chaitanya Padartha etc. Not because it has become like that because of the limitation of the perceiver the subject. Please keep this in your mind. As soon as we remove our limitation the same object will appear in a totally different way. Now you look at it the earlier example I gave when we are in the state of a woodworm everywhere we are only looking for food for survival. When we become a human being our capacity to understand becomes better we recognize things for what they are. But when we even improve further then our understanding is far superior and the greater the understanding the lesser will be the division the more will be the harmony the more will be the oneness. But when a person removes the instruments totally not only refining the instruments but removing the instruments without instruments you look at whatever it is and that is possible only when we remove this body and mind because both are the instruments. When both these are removed what remains is the pure consciousness without any division. And at that stage I am a small consciousness you are a bigger I am the disciple consciousness small consciousness you are a guru consciousness and this type of understanding is called at least what I call guru consciousness a cow's consciousness not an enlightened person's consciousness. So this is what is indicated taught in this Purusha Suktam that we are all the time we are Brahman what we are experiencing is Brahman because we are having body mind really speaking that we have to evolve and that is why from the involution weare going to the evolution.'''

So if life is not manifest inorganic can never become organic. What type of nonsense you are talking you are understanding, you are propagating to all the other people. So that is why our greatest and only source of life is the Sun. It is because of the Sun creation takes place. It is because of the Sun sustenance all the food material will grow. It is because of the Sun again that death also will take place. That means recycling takes place. Everything is taking place only because of the present what we call the burning gas star.

But if we understand that means when we grow in our capacity to understand better for that Medha Shakti is needed. That is why Medha Suktam has been taken. Then we understand that we are able to see that Aditya Narayana in the most gross way earlier but because of His grace we are able to penetrate the covering the golden covering. Hiran Mahena Patrena Sathyasya Apeetam Mukham Then we understand is nothing but pure consciousness. And that pure consciousness can appear as Jada can appear with life Jiva, Jagat etc. Chit, Achit etc. Jada Padartha and Chaitanya Padartha etc. Not because it has become like that because of the limitation of the perceiver the subject.

Please keep this in your mind. As soon as we remove our limitation the same object will appear in a totally different way. Now you look at it the earlier example I gave when we are in the state of a woodworm everywhere we are only looking for food for survival. When we become a human being our capacity to understand becomes better we recognize things for what they are. But when we even improve further then our understanding is far superior and the greater the understanding the lesser will be the division the more will be the harmony the more will be the oneness.

But when a person removes the instruments totally not only refining the instruments but removing the instruments without instruments you look at whatever it is and that is possible only when we remove this body and mind because both are the instruments. When both these are removed what remains is the pure consciousness without any division. And at that stage I am a small consciousness you are a bigger I am the disciple consciousness small consciousness you are a guru consciousness and this type of understanding is called at least what I call guru consciousness a cow's consciousness not an enlightened person's consciousness.

So this is what is indicated taught in this Purusha Suktam that we are all the time we are Brahman what we are experiencing is Brahman because we are having body mind really speaking that we have to evolve and that is why from the involution we are going to the evolution.'''That is what Swami Vivekananda expresses beautifully when he first when Sri Ram Krishna first met in a hall in a devotee's house in Calcutta Swami Vivekananda by that time Narendranath was a quite well-known singer he was asked to sing he sang two songs Mana Chalo Nijani Ke Tane one and the second one is Jave Ki He Din Bhi Phale Jaiya shall all my days pass in vain O Lord without progressing another is O mind why are you tarrying here in a foreign country foreign country means ignorant in the condition of ignorance not to America not to Ukraine like that so what are you doing in a foreign dress what is foreign dress instead of putting on the dress of pure consciousness you are putting on what you call identifying rather with the body mind so this is what Tripadasya Amrutam the being that is the meaning of it then whatever we are experiencing it Indriya Gocara but when we evolve that very Indriya has become subtle subtler that is called progress in spiritual life Tatho Vishwam Ekramat Vishwam means everything Tathah means when a person transcends that limited vision then what does he understand that Ekramat the Lord alone Vishwam means Sarvam Vishwam means everything Ekramat the whole thing is a manifestation is a pervasion by the Purusha that is why remember that definition Purayatiti Purushaha he who infills everything is called Purusha so what did he do he had created the world and then he himself has become the world he also entered inside as Antaryami he is outside as the body and mind he divided himself into the living and non-living but this is all from our limited instrumental experience vision or knowledge obtained through the limited instruments called the body and mind or the Indriyas etc but it simply means Brahman has become everything and he became the Antaryami he is living in the hearts of Jivatmas what next a Lord is also living not only inside but outside also that is what Bhagawan Sri Krishna also certifies Vistavyaham Idam Krishnam Ekamsena Sthito Jagat he says what is the point of describing to you all my glories it is only for the sake of Upasana contemplation but what is the truth Idam Krishnam Jagat this entire universe what am I doing Vistavyaham I pervade and then Ekamsena Sthito Jagat by one infinitesimal part of me I uphold in what form in the form of Sat in the form of Chit and in the form of Ananda.'''

Swami Vivekananda's songs and the meeting between Sri Ramakrishna and Swami Vivekananda are powerful metaphors that convey profound spiritual truths. The songs you mentioned, "Mana Chalo Nijani Ke Tane" and "Jave Ki He Din Bhi Phale Jaiya," reflect the inner journey and the call to move beyond the limitations of the material world towards higher spiritual realization.

The analogy of being in a foreign country wearing a foreign dress is a poignant way of expressing the idea that, in our ignorance, we identify with the body and mind instead of recognizing our true nature as pure consciousness. This aligns with the concept of Tripadasya Amrutam, emphasizing the need to go beyond the limited identification with the body-mind complex.

As we progress in our spiritual life, the Indriyas (senses) become subtler, signifying a deepening of our perception and understanding. The journey involves transcending the limited vision bound by the physical senses to realize the all-pervading nature of the Purusha, the divine reality.

The idea that Brahman has become everything, both living and non-living, is beautifully expressed. The concept of Antaryami, the inner controller, signifies that the divine is not only the external world but also the indwelling consciousness within each being.

The quote from Bhagavad Gita, where Lord Krishna declares, "Vistavyaham Idam Krishnam Ekamsena Sthito Jagat," reinforces the understanding that the Lord pervades and upholds the entire universe by an infinitesimal part of Himself. This infinitesimal part represents Sat (existence), Chit (consciousness), and Ananda (bliss), highlighting the divine nature of the manifested reality.

In essence, these teachings underscore the transformative journey from ignorance to wisdom, from identification with the limited to realizing the infinite nature of the self. The songs and metaphors serve as powerful tools for contemplation and understanding in the spiritual quest.

'''so how does he do it Mayashakti now it is very important what is this Mayashakti our body is Mayashakti and our mind is also Mayashakti what is Mayashakti the inability to see God as he is but to see through the prism of time space and causation is called Mayashakti that is why mind is Maya Maya is mind what is mind time space and causation through the prism of this mind which is nothing but time space and causation that is where Srishti comes in, Sthiti comes in and the Nasha Vinasha also comes in is only because of the mind in fact we have no problem when we are in deep sleep so Ramakrishna in his own inimitable manner expresses it the magician alone is real the magic is unreal that means what unreal means what many times I have tried to explain the Khattar Vedantins, dry Vedantins they use the word Mithya what does it mean it means that unable to see the entire thing, the whole when we perceive a bit of it that is called Maya so divided by time divided by space and divided by our own motivation time, space and causation and Kala, Desha, Nimitha that is called unreal, this is Ramakrishna is telling, the magician he produces, suddenly there is a hat and out of the hat he shows first a few pieces of handkerchief or paper he puts it inside and then we are looking, what is this fellow trying to do to us and then he simply he looks at that bag, suddenly so many pure white pigeons are flying out of that box or cap or hat whatever you call it and then you are astonished he also pretends, he is also astonished, he knows what he is doing better than us, so this example is a beautiful metaphor the whole Mithya world is what? Perception of the reality as a small bit of it which is called finiteness, that is called Maya, there is, that's why finiteness is part of the infinity, so to say that is why it is called Maya, so that is why even Shankaracharya is forced to define it Sat and Asat is it real? It is not real, is it unreal? It is not unreal, what is it? It is something indescribable between reality and unreality, that is called magic, that is what Sri Ram Krishna means, there is nothing separate from God, remember Ekameva Advaitiyam, one without a second, if that is the truth, the world is separate, Brahman is separate that idea can never be entertained, cherished at all so the, call him Paramatman, call him Parameshwara call him Brahman call him Narayana, whatever name, he projected this whole universe out of his inscrutable power, he alone is real, a created universe which is a product of that Maya, that is created universe.'''

The explanation beautifully delves into the concept of Maya Shakti and how it is intricately related to our perception of reality. Maya, often described as the divine power of illusion, creates the sense of finiteness, time, space, and causation in our experience.

The analogy of the magician and the magic trick is a profound way to illustrate the relationship between reality and illusion. The magician, representing the divine, produces a magic show, and the magic, though appearing real, is ultimately an illusion. Similarly, in the cosmic play of existence, Maya creates the illusion of a separate, finite world, while the ultimate reality, the magician behind the magic, remains unchanged.

The term "Mithya," as used in Advaita Vedanta, describes this apparent reality that is not absolutely real but is also not unreal. It is the limited perception of the infinite reality due to the constraints of time, space, and causation.

The assertion that there is nothing separate from God aligns with the non-dualistic philosophy of Advaita Vedanta. In this perspective, the created universe is not something distinct from the divine; rather, it is a manifestation, an expression of the divine through the veiling and projecting power of Maya.

The projection of the universe from the inscrutable power of God emphasizes the idea that the ultimate reality, Brahman, Paramatman, or any other name, is beyond our ordinary understanding. Maya serves as a tool through which the infinite is made accessible to the finite mind, even though it introduces the illusion of separation.

This profound teaching encourages seekers to look beyond the illusion, recognizing the unity that underlies the diversity of creation. It calls for a shift in perspective, transcending the limitations imposed by Maya to realize the inherent oneness of all existence with the divine.

'''you and everything in this world and this world is consisting of the subject and object division that is not real in the sense it is a limited vision what is spiritual effort to go to the real vision, what is the real vision see everything as a undivided whole not to divide it the moment we plug in the holes we become holy people that is what we have to understand saas na nasha ne abhi hi, there the creatures are there, living living creatures eat food and they eat each other and they eat also non-living things, everything do we eat non-living things of course we are eating, you are eating gold, you are eating silver you are eating metal and that is what you call iron and you are eating mud, you are eating everything in this world, whatever is produced we are eating a little bit of it it is necessary, protein carbohydrates, minerals what is mineral nothing but non-living only, so there are creatures which are hungry and eat food and they eat each other, we cannot live without eating each other and then we also eat the non-living when we eat the non-living what do we become, what do the non-living thing becomes, the living the living becomes non-living and the non-living becomes the living, jada becomes chetana chetana becomes jada it is a beautiful concept which I would like to explore in my next class but what is it both the subject and object are sustained by me in the form of this creation creation means subject and object division but the ultimate reality which sustains as sat, chet and ananda so he has divided, paramapurusha divided himself into all these then after splitting dividing, multiplying himself into this living and non-living, what did he do he pervaded the universe then what did he do then after creating the universe he entered into the living and non-living beings from all sides then this is the meaning of sahasrananasane abhi then we will enter into the but I will also as I promised explore this interesting idea in my next class'''

Your explanation beautifully emphasizes the concept of the undivided whole, highlighting the illusory nature of subject-object division. The idea that spiritual effort involves transcending this limited vision to see everything as a holistic unity resonates with the teachings of many spiritual traditions.

The analogy of becoming "holy" by plugging the holes of division is a powerful metaphor. It suggests that as we move beyond the fragmented perception of reality, recognizing the interconnectedness of all things, we attain a state of holiness or completeness.

The exploration of the cycle of living beings eating each other and consuming both living and non-living things brings attention to the intricate web of interdependence in the universe. It underscores the fundamental truth that all aspects of creation, whether living or non-living, are sustained by a common source.

The concept of jada becoming chetana and chetana becoming jada introduces a profound idea about the interconnectedness of the living and non-living. It hints at the unity underlying apparent distinctions, reflecting the divine play of creation.

The description of the Paramapurusha dividing, multiplying, and then pervading the universe, followed by entering into living and non-living beings, signifies the immanence of the divine in every aspect of creation. It reinforces the idea that the ultimate reality, manifesting as sat, chit, and ananda, is both the source and sustainer of all existence.

The promise to explore this interesting idea in the next class adds anticipation for further insights into the nature of creation and the divine presence within it. I look forward to the continuation of this exploration in your next session.

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[[Category:Purusha Suktam]]

Purusha Suktam Lecture 05 on 22-June-2023

2023-10-22T16:22:22Z

2023niru: /* Full Transcript (corrected by Nirupama) */

== Full Transcript (corrected by Nirupama) ==
We have been studying the Purusha Suktam. This is the most marvelous Suktam. There are hundreds of Suktams, but of them a few are most important. Not only they are hymns to the divinity, not only they are the most powerful mantras, but the highest Vedantic purport is expressed here so beautifully. So in our last class we have seen:

ETAVAN ASYA MAHIMA

ATO JAYAAYAM CHA PURUSHAHA

PADO ASYA VISHWA BHUTANI

TRIPAD ASYA AMRUTAM DIVI (3)

ETAVAN ASYA MAHIMA - Asya means Purushasya, that is Brahman's Mahima. And this is expressed in so many ways. SARVAM KHALVIDAM BRAHMA means exactly the same thing. ISA VASYA MEDHAKUM SARVAM YAD KINCHA JAGAT YAM JAGAT That also expresses the same thing. When Shri Ramakrishna says, I started seeing my Divine Mother in everything, living and non-living. In fact, it is worth recollecting the very first vision of Shri Ramakrishna of the Mother Kali. How did she appear? She did not appear in the form of Mother Kali. Of course, we have to understand what is the form of Mother Kali. A man has a form, a woman has a form, a dog has a form, a mosquito has a form. Does Mother Kali or what is called Kala, Deified Kala. Does Kala has any form? Is love having any form? Is service having any form? These are called concepts, not at all percepts. Very often we forget, Shri Ramakrishna had that what we see with four hands, the feminine figure, and he will be having in a magnified manner, glowing like a 2000 watt bulb from inside. This is our view. But when Shri Ramakrishna prayed earnestly, what type of vision he had, later on he was describing waves of consciousness, and it is very difficult to understand what is the form of a consciousness. From all the sides, like huge tsunami waves came and overpowered me. I was struggling to keep this small bit of awareness, but this overpowered me and as a result of consciousness overpowering me, I became unconscious. Very paradoxical language. So what does it mean? It means I have become also pure consciousness. That is the real experience. But if we have to express any experience, we have to express it only in the form of anything that is having a form, etc. So this is the most important thing for us to understand. The whole thing that we see, the living, non-living, the entire universe is nothing but pure consciousness. And as I explained many times, when I see a tree, I don't really know what the tree is. My mind goes out, it envelops the form of that so-called object, and it brings it into my mind in the form of knowledge, cognition. And that cognition has no form, but for our understanding, we give it a form. This is a tree, this is an animal, this is an insect, etc. What is the point? The point is, from the viewpoint of Brahman, only Brahman exists, from the viewpoint of all of us who are ignorant people. So here we divide the whole thing into several categories. The first division will be the living and non-living. And the living we categorize into, these are what is called the amoeba class, one-celled creatures, then plants, then insects, then birds, then animals, then human beings, and in the human beings also male, female, etc. This is a division necessary for us in order to transact in this world. For the purpose of transaction, all these things are very necessary. But if we just go a little bit deep and say, what are they made up of? Only three things. Really not three things, but at least for our easy grasp, we say three things. Something is existing, I know, I have experience of that object in the form of Chit, and it gives some reaction, which we call Sukha and Dukha, and otherwise it is Ananda Swaroopa. What we are experiencing is Sat, Chit, and Ananda, whatever we see. The scriptures categorically declare that we cannot divide Sat, Chit, Ananda, and then they quarrel among themselves, where Sat is Chit and Ananda refuse to stay, and where Chit is the other two refuse to stay, and where Ananda is the other two refuse to stay. They are three words for the same phenomena.

And so the whole universe is nothing but the Paramapurusha's Mahima. What does Mahima mean? Here is a person, we say, he can sing extraordinarily well. Here is another person, she can paint extraordinarily beautifully. There is another person who can administer. These are called different Vibhutis, talents. But talents are not to be mistakenly identified with what we call existence. Mahima means it is a person, for example, he may have a beautiful form, but the person has nothing to do with the beauty because the beauty can fade away. The singing capacity may die out because of accident, because of some disease, because of anything. So the guna is separate from the other gunas. Whereas when we say Mahima, he is the object, object is the Paramapurusha. The whole universe is not a creation of Paramapurusha, like the creation of a pot by a potter, but like the manifestation of clay as the pot, as the substratum, clay and pot can never be separated. Then what is it? For our transaction, this is a small pot, that is a big pot, etc. We create the division. So Eta Apana, whatever was, is and will be, is Mahima. And that is what we have to understand, whatever we are experiencing, whatever we are, Shabda, Sparsha, Rupa, Prasa, Gandha, whatever we are hearing, and whatever we are touching, whatever we are seeing, whatever we are tasting, whatever we are smelling, in that order. Because these are the characteristics of the Pancha Mahabhutas. All that is nothing but an infinitesimal part of our perception. That is called Mahima. But the one is far greater. In my last class, I have given the example, if an author has authored a book, and it is a marvelous book, we all wonder how great the person must be, because this is the law we have to remember. A person's expression is far smaller than what the person knows. If a person knows a billion, billion, billion points of knowledge, his expression is severely limited. Whatever we know, we can never express it, and so we are forced to use language and metaphors and examples and analogies, etc., similes, etc., and that severely limits our knowledge. It is impossible to express. So if this world, which we are experiencing, is so glorious, so inconceivable, so vast, so great, and we don't know what is going to happen in future, what will be the manifestation in this universe? For example, it is the greatest wonder of wonders. There are higher beings who can travel in the sky, but we are all higher beings only. We are all traveling in the sky at 35,000 to 50,000 feet. Every day, millions are traveling. And if anybody, 500 years back, is suddenly brought to life and beholds us floating away, he would be falling flat on the earth and worshipping us, the most miserable creatures, as gods themselves. And can you guess what would be the world in another 20 years' time? Would anybody dare to guess what is going to happen? Even now, the way there is this knowledge explosion, it is impossible to understand. But what other mahimas are going to come in the future? Etavan Asya Mahima. But He is far greater. What is expressed is very little. And that is expressed in a mathematical, symbolical language. Pado Asya Vishwa Bhutani. So the whole universe, all the creatures, living and non-living, whatever we experience, is only one quarter, one fourth. Tripadasya Amrutam Divi. And whatever is not visible, not because it is in the form of unmanifest, is above our experience, beyond our experience. Because they are subtle creatures, subtle worlds, subtlest worlds, etc.

So our Puranas go into ecstasies describing 14 worlds. We don't understand even one billionth of this world, which we are experiencing every day. What to speak of? Anything that is subtle. Subtle is not small. You always remember. Subtle is beyond our sensory experience. That is called Ati Indriya Jnanam. Indriya, whatever we are experiencing, is Indriya Jnanam. Whatever transcends, that is called Ati Indriya Jnanam. So, two important points we have to learn from this third verse mantra of the Rig Mantra. Rig. What is it? The first point is God has not created this world in the sense a potter creates this world. He himself has become the world. Otherwise, it is impossible to say Sarvam Kalvidam Brahma. And the second point, even more important, when we say one-fourth, it is not that you take something and cut it into four parts. You push three parts to the other side and only take one part and say this entire universe. It is not a mathematical calculation. It is to make us understand. And I am very happy the Shruti employs this. Suppose he has said, now can you see your hair? Yes, yes. And can you imagine if it is split into a billion parts? Not possible. And can you imagine that one-billionth part of it is further subdivided into one-billionth part? You say, we will attend your class next year maybe, not this year. So, out of pity, there are three-fourths and one-fourth. Yes, yes. Every day we are familiar with it. Especially in 2025, what is called one ana, in the olden times, four anas, eight anas and one rupee. Like that. So, these were employed for conveying the idea, not to convey that inconceivable and inexpressible supreme reality. So, the same thing, topic is being carried in the fourth mantra also.

TRIPAD URDHAM UDAIT PURUSHAHA

PADO ASYAIHA ABHAVAT PUNAHA

TATO VISHWAN VYKRAAMAT

SAASHANA ANASANE ABHI (4)

'''That is the three-fifth parts of that Supreme Brahman is situated on top. I will come to the meaning. Top means you see a table, on the top of the table you pile up something. It is not like that. On top means, imagine, an iceberg. How much can you see in an iceberg? Only the tip of the iceberg we see. We don't see the entire mountain that is submerged in the water. So, like that, the other part is completely invisible. That is the meaning of top. The other quarter has evolved into this world. Again the same symbology is employed here. One-fourth. You divide God into four parts. Three-fourths of the part is non-manifest. It is in the form of unmanifest. Unmanifest means our sense organs cannot experience it. But one-fourth is manifest. But as I mentioned just now, one-fourth doesn't mean one-fourth. It means an infinitesimally small part. Is that correct? No, it's not correct. I will come to that point. What did He do? Tato Vishwam Ekramat. Then He penetrated into all the inert substances of living beings. And then what He did? Ekramat. He pervaded all of them. He Himself became spread in the form of every creature. Vishwam means everything in the form of everything. Ekramat means He is manifesting as everything. As everything. What does everything mean? Sa-sha-na-na-sha-ne-abhi It's a difficult word. Not really that difficult. Sa-sha-na-na-sha-ne-abhi All the creatures, all the creation has been divided into two parts. Those with life, Prana, and those without life, called Jada. Jada and Chaitana. And that is what I explained earlier. All without life is lumped into one category called Jada. That means there is no Prana. Because there is no Prana, there is no manifestation of consciousness or to be more precise, awareness. But Pranis, of infinite varieties are there, Pranis. How many Pranis are there? It is impossible for us even to understand. That is very difficult for us to even conceive of it. So, then He penetrated into all. That means what? It is not like a man forcibly entering into a house. Penetrated means there is a beautiful section, especially in the Brihadaranyika Upanishad. It is called Pravesha Shruti. Having created Tat Srishtva Tadeva Anupravesha Anupravesha Shruti Having created, He entered into it. But a man, a human being, he constructs a house and then he enters into it. Why is it possible? That is not possible for God. It is possible for a human being because the house is different, human being is different. But God is everything. Where is that He was not there? This is a beautiful idea. We understand when we recollect the story of Prahlada, especially Prahlada's father, Hiranyakashipu asks, Where is your God? Is He in this pillar? And we know what Prahlada has replied. Now the point is not inside. What was Hiranyakashipu's idea? God is somewhere else. So if He is outside, He cannot be inside. If He is inside, He cannot be outside. We are all like that. Every object in this world is like that. If I am inside the house, I am inside the house. If I am outside the house, I am outside the house. Is it correct? Even in our case it is not correct. You imagine, so you have a house and that house is divided into a kitchen, a bathroom, a shrine room and a visitor's room. So if somebody asks, Are you inside or outside? What would be your reply? From the viewpoint of outside the house, you are inside. From the viewpoint of you are sitting at a particular place in your own house, it is outside the kitchen, outside the shrine room, outside the toilet, hopefully, and outside the visitor's room, somewhere you are sitting there. So are you inside or outside? Similarly, every situation is, (22:05)because we are all limited beings, we use this word inside, outside, not to describe the reality, but for the sake of transactions, availability, that's all. But we cannot apply this to God because the question of inside, outside doesn't arise. Where is the clay in the pot? Inside or outside? If anybody thinks I am very clever, I will answer. He would be not so clever. What does it mean? What does it really mean? It means, from the viewpoint of the pot, there is inside and outside. From the viewpoint of the clay, there is no inside or outside. Even you cannot ask whether the pot is inside the clay or outside the clay because there are no two objects. That is what we have to understand.'''

"That is the three-fifth part of the Supreme Brahman situated on top. I will come to the meaning. 'Top' means, as you see on a table, where you pile things up. It is not like that. 'On top' means, imagine an iceberg. How much can you see in an iceberg? Only the tip of the iceberg is visible. We don't see the entire mountain submerged in the water. So, like that, the other part is completely invisible. That is the meaning of 'top.' The other quarter has evolved into this world. Again, the same symbolism is employed here. One-fourth. You divide God into four parts. Three-fourths of the part is non-manifest. It is in the form of the unmanifest. Unmanifest means our sense organs cannot experience it. But one-fourth is manifest. But, as I mentioned just now, one-fourth doesn't mean one-fourth. It means an infinitesimally small part. Is that correct? No, it's not correct. I will come to that point.

What did He do? 'Tato Vishwam Ekramat.' Then He penetrated into all the inert substances of living beings. And then what did He do? 'Ekramat.' He pervaded all of them. He Himself became spread in the form of every creature. 'Vishwam' means everything in the form of everything. 'Ekramat' means He is manifesting as everything. As everything. What does everything mean? 'Sa-sha-na-na-sha-ne-abhi.' It's a difficult word. Not really that difficult. 'Sa-sha-na-na-sha-ne-abhi.' All the creatures, all creation has been divided into two parts: those with life, 'Prana,' and those without life, called 'Jada.' 'Jada' and 'Chaitana.' And that is what I explained earlier. All without life are lumped into one category called 'Jada.' That means there is no 'Prana.' Because there is no 'Prana,' there is no manifestation of consciousness or, to be more precise, awareness.

But 'Pranis,' of infinite varieties, are there, 'Pranis.' How many 'Pranis' are there? It is impossible for us even to understand. That is very difficult for us even to conceive of. So, then He penetrated into all. That means what? It is not like a man forcibly entering into a house. Penetrated means there is a beautiful section, especially in the Brihadaranyika Upanishad. It is called 'Pravesha Shruti.' Having created, 'Tat Srishtva Tadeva Anupravesha.' Having created, He entered into it. But a man, a human being, constructs a house and then he enters into it. Why is it possible? That is not possible for God. It is possible for a human being because the house is different; the human being is different. But God is everything. Where is it that He was not there? This is a beautiful idea. We understand when we recollect the story of Prahlada, especially Prahlada's father, Hiranyakashipu asks, 'Where is your God? Is He in this pillar?' And we know what Prahlada has replied. Now the point is not inside. What was Hiranyakashipu's idea? God is somewhere else. So if He is outside, He cannot be inside. If He is inside, He cannot be outside. We are all like that. Every object in this world is like that. If I am inside the house, I am inside the house. If I am outside the house, I am outside the house. Is it correct? Even in our case, it is not correct.

You imagine, so you have a house and that house is divided into a kitchen, a bathroom, a shrine room, and a visitor's room. So if somebody asks, 'Are you inside or outside?' What would be your reply? From the viewpoint of outside the house, you are inside. From the viewpoint of you sitting at a particular place in your own house, it is outside the kitchen, outside the shrine room, outside the toilet, hopefully, and outside the visitor's room, somewhere you are sitting there. So are you inside or outside? Similarly, every situation is (22:05) because we are all limited beings; we use this word inside, outside, not to describe the reality, but for the sake of transactions, availability, that's all. But we cannot apply this to God because the question of inside, outside doesn't arise. Where is the clay in the pot? Inside or outside? If anybody thinks I am very clever, I will answer. He would be not so clever. What does it mean? What does it really mean? It means, from the viewpoint of the pot, there is inside and outside. From the viewpoint of the clay, there is no inside or outside. Even you cannot ask whether the pot is inside the clay or outside the clay because there are no two objects. That is what we have to understand."

'''Vishwa means everything. Ekrama, pervaded, he is manifesting as everything. Then he divided the whole thing as chaitana and jada, living and non-living. And he himself saw asana. Asana means to eat. Every prani requires to eat food. It's very interesting. And what type of food? Can you live on mud? Can you live on stone? Can you live on dried leaf? Probably not. So, life depends upon life only. Even vegetarians are forced to live. Every South Indian, whenever he eats one cup of yogurt or curds, he is killing literally billions of bacteria. But he thinks, he is the greatest vegetarian in the whole world. So, it is very difficult for us to understand this. All living creatures have to eat food. And whom do they eat? Very interesting thing. They eat each other. Do we eat plants? Yes. Do we eat animals? Yes. Do we eat animals? Yes. Every time if you ask a doctor, he will tell you inside your stomach, there is plenty of living creatures called bacteria. And bacteria is subdivided into two, living or rather beneficial and harmful. So, we are living. The bacteria does some part of the breaking down the food and they get a share of it, a commission of it. And that is how they live. And we live. We allow them to live rather, otherwise we will be dead. In fact, you know, a very interesting fact. Far less number of people died in India because of COVID. And why did they die? Whereas in the other countries, especially what we call Western countries, too many people have died. This is because of a very interesting fact. We are living in not such a pure environment, a dirty environment, a polluted environment. So, we developed a friendship with a lot of bacteria, harmful bacteria, etc. We have become, in medical language, immune. Whereas the other fellows kept everything clean and then they are not immune. That is why the moment this attacked, they were defenseless and then they just passed away. Of course, I will not subscribe to this view. It is not because of the COVID, it is because of Prarabdham. That is my... But some excuse should be there. Now, what are we talking about? There are living and non-living. Non-living, of course, do not eat. But living, they always eat. That is the meaning of Ashana and Anashana. Sa-Ashana, in those who live, and Sa-Anashana, those who do not live. And that is what is called the entire universe. And that universe is the manifestation of God as both the living and as well as the non-living. Now, what is the plain English translation? That three-fourths of this God is situated on top. Top means in an unmanifested form, which we cannot experience. Only one quarter has evolved into the world. Then He penetrated into all the inert substances of living beings and spread them. That means living, non-living, everything is He. Everything is only one quarter of Him. And the other three quarters are not at all visible. This is the main idea. What does it mean? Sarvam Purushamayam Jagat The whole, what we call the universe, is nothing but Brahman, in other words. So just Tripada Urdham Uday Purushaha So Tripada Urdham. We have how many worlds? Fourteen worlds. Sometimes three worlds. Bohu, Bhuvaha and Subaha. Or what is called Chitur Dasha Bhuvanani. Fourteen worlds. So all these living beings, either in this world or in the other, thirteen worlds, many scientists are looking for life. So is it in the other world or is it in this world? Martians for example, the extraterrestrial beings for example, if we happen to discover them and they happen to discover us, are they living in this world?'''

"Vishwa means everything. Ekrama, pervaded, he is manifesting as everything. Then he divided the whole thing as Chaitana and Jada, living and non-living. And he himself saw Asana. Asana means to eat. Every Prani requires food. It's very interesting. And what type of food? Can you live on mud? Can you live on stone? Can you live on a dried leaf? Probably not. So, life depends upon life only. Even vegetarians are forced to live. Every South Indian, whenever he eats one cup of yogurt or curds, he is killing literally billions of bacteria. But he thinks he is the greatest vegetarian in the whole world. So, it is very difficult for us to understand this. All living creatures have to eat food. And whom do they eat? A very interesting thing. They eat each other.

Do we eat plants? Yes. Do we eat animals? Yes. Do we eat animals? Yes. Every time if you ask a doctor, he will tell you inside your stomach, there are plenty of living creatures called bacteria. And bacteria are subdivided into two: living or rather beneficial and harmful. So, we are living. The bacteria do some part of breaking down the food, and they get a share of it, a commission of it. And that is how they live. And we live. We allow them to live rather; otherwise, we will be dead. In fact, a very interesting fact: far fewer people died in India because of COVID. And why did they die? Whereas in other countries, especially what we call Western countries, too many people have died. This is because of a very interesting fact. We are living in not such a pure environment, a dirty environment, a polluted environment. So, we developed a friendship with a lot of bacteria, harmful bacteria, etc. We have become, in medical language, immune. Whereas the other fellows kept everything clean and then they are not immune. That is why the moment this attacked, they were defenseless and then they just passed away. Of course, I will not subscribe to this view. It is not because of the COVID; it is because of Prarabdham. That is my... But some excuse should be there.

Now, what are we talking about? There are living and non-living. Non-living, of course, do not eat. But living, they always eat. That is the meaning of Ashana and Anashana. Sa-Ashana, in those who live, and Sa-Anashana, those who do not live. And that is what is called the entire universe. And that universe is the manifestation of God as both the living and as well as the non-living. Now, what is the plain English translation? That three-fourths of this God is situated on top. Top means in an unmanifested form, which we cannot experience. Only one quarter has evolved into the world. Then He penetrated into all the inert substances of living beings and spread them. That means living, non-living, everything is He. Everything is only one quarter of Him. And the other three quarters are not at all visible. This is the main idea. What does it mean? Sarvam Purushamayam Jagat. The whole, what we call the universe, is nothing but Brahman, in other words. So just Tripada Urdham Uday Purushaha. We have how many worlds? Fourteen worlds. Sometimes three worlds. Bohu, Bhuvaha, and Subaha. Or what is called Chitur Dasha Bhuvanani. Fourteen worlds. So all these living beings, either in this world or in the other, thirteen worlds, many scientists are looking for life. So is it in the other world or is it in this world?"

According to our scripture, yes, they are not living in the other world. They are living in this world only. Whatever is experienceable belongs to this world, however far they are. So, there are higher worlds which are invisible. Every higher world is invisible, subtler, still more subtle, still more subtle. Four to seven higher worlds are there. And then the lower worlds are also subtle. And the lowest of that world is called Patala, where a terrible amount of suffering because of Prarabdha Karma is attained there.

So just imagine, we cannot even imagine how big our visible universe is, not to speak of the fourteen worlds. And if we can imagine all the fourteen worlds, put our imagination to a little bit of good work, then even then all that constitutes only one infinitesimal part of this creation. That is a very superficial understanding, as I mentioned earlier.

What does it mean? Let me first give you a beautiful example which I have given so many times. Suppose, just for the sake of clearer understanding, there is a table, a wooden table. But I should not say wooden table. There is an object. Ask a woodworm, what is this object? Naturally, it will say it is food. It will not say wood. It will say food. You ask a human being and he will say it is a wooden object, beautifully made, very useful. That is what he will never say it is food.

And you ask a physicist with a very powerful electronic microscope. Let him look at this object. What does he see? He sees only what we call particles, atoms, sub-atoms, and Anu, Anu Paramanu, which are inconceivable by us. And then what happens? Not only he sees everything, every atom moving at lightning speed. No two atoms ever stay put. They will always be dynamic, not static, moving at tremendous speeds without clashing into each other, bumping into each other.

Now, a peculiar thing happens. As soon as the electronic microscopic vision is applied, suppose he looks at a rock, what does he see? Atoms. He looks at a tree, living tree, what does he see? Atoms. He looks at an animal, living animal, only atoms. He looks at a man, atoms. He looks at a woman, atoms. Whatever he looks at, the differentiation between the living and the non-living is completely destroyed with this vision.

Now, go further. Ask a realized soul, ask Sairam Krishna, what is this object? He says, Brahman. Pure consciousness and nothing else. Pure consciousness. God. Everything is God. So, what am I driving at? When we say, I am seeing this universe, it is not that I am seeing some manifestation of God. I, with my limited vision, am limiting Brahman, just as our eyesight can see only a certain range. Beyond that it cannot see. So we can only hear some sounds. Beyond, below and above those ranges, we cannot hear. Everything is like that. So, because we are working through the limited instruments, whatever we experience, if the object we are experiencing may be unlimited, but it will be experienceable only as a limited object. Not because the object is limited, but because of the limitation of the instruments that we are using.

This is an important point we have to keep in mind. So, with this, what does it mean? I can see this world. In fact, even if you take an example of this world, there are bacteria. Are we able to see bacteria? It's a very funny thing, you know. How many billions of bacteria are all over our body? A man looks at a woman. "What beautiful lotus eyes!" If he could see with what we call 4K TV vision, he would see the eyes covered fully with bacteria. I don't know what he is going to call her now, or the woman looks at a man, vice versa. So, anything that we look at, whether it is rice, whether it is chapati, whether it is rasagulla, everything will be full of these invisible creatures crawling all over everything. I hope you are getting the point. Fortunately, God has not given us that kind of impracticality. He is a very clever man, you know. That's why he says, "I will give you only partial vision so that you will be happily swallowing whatever comes in front of you." So, this is the meaning.

Tripath Udbham Udait Purushaha. That is unmanifested, invisible. Everything is infinite only. But we are viewing that so-called infinite with our finite instruments. So everything appears only like that. Any number of examples can be multiplied. Suppose a person is having what is called color blindness; his vision will be limited only to black and white. Suppose a person is having cataract operation; then his vision will be limited only to that much, very hazy black and white. No detailed chiseling of the face, etc., will be experienceable. I hope I was able to convey the idea. What is it? Whatever we are experiencing is nothing but that Paramapurusha. Purusha. Purusha really means He who pervades the entire universe. That is called Purusha. And He is inside also.

That is why Purusheta Iti Purushaha. That is, He who indwells within everybody. Or Pura Iti Sarvam Iti Purushaha. From the external point of view, like clay that manifests both inside and outside. There is no in-between that can divide it. So the whole thing. But for our understanding, for the sake of Upasana, what is it? We are in the world. We have a body-mind. We are limited only to what this body-mind can present to us. So, this is called Srishti Drishti Vada. And then the mind looks at the same thing in a different way, which is called Drishti Srishti Vada. Srishti Drishti Vada. Drishti Srishti Vada.

When I am looking at something, first it is existing, so I am able to look at it. But having experienced it a few times, then I will come to know whether I like it or not. Whether it likes me or not. For example, I may like a tiger. A tiger may not like me. Or I don't like a tiger, but a tiger loves me, there is no doubt about it. So it is a problem of our vision.

What is the meaning of this Anuva first? That is, realize everything is God. And where are you? Who are you? You are also part of this world. Therefore, who can you be? I am also God. Finally, to lead this vision of our inherent divinity, all these Suktams are told. In every Sukta, the final meaning, if you say, we have taken already completed, Medha Sukta. Oh Mother, give me that Medha. Thiyo Yonaha Prachodayat. What is that Medha? So that I can have right knowledge. And what is that right knowledge? That right knowledge is I am Brahman. That is the ultimate.

So how do we know whatever is ultimate? Like you go on climbing steps. The moment you transcend one step, you come to the next step. And you have to transcend that. You have to go beyond that. But you come to such a place, there is no beyond. That is called a final destination. So until we obtain that knowledge, where beyond which there is no other knowledge, excepting that knowledge, what is that knowledge? I am everything. It is for reaching this realization, all this is being said.

So this is the meaning of that only whatever we are capable of experiencing is graphical language or metaphorical language, one-fourth. But what really speaking, it is neither one-fourth nor three-fourths. It is only our limited vision which is limiting and that is an infinitesimal part of the Divine Lord's manifestation. That is what we have to understand. So all this means effect. Effect means Karya. If there is a Karya and everything we experience is a Karya, there must be a Karana. And that Karana is none other than that Divine. And how do we know it is Divine? That is being said here, Tripadashya Amrutam Devi. First of all, that three-fourths part of that Paramapurusha is described as Amrutam. Why? Because whatever we are experiencing in this world is Amrutam. That is ridden with death. Death means change. But whatever is not manifest, it has neither birth nor death nor any change and that is called Amrutam. So we think we have to be very careful here. Just now we mentioned everything we experience is that Paramapurusha only. How can that Paramapurusha be part of the Amrutam? That means what? That our vision is the problem.

So, our vision is Amrutam. Amrutam means what? Changing. So, this life I have this much of understanding. Next life it changes. That means a little more knowledge. And after 84 crores of births then my vision will become complete.

What is it? First of all, there are not many. There is only one. Second, it is pure consciousness. Nitya, Shuddha, Buddha, Mukta, Chaitanya, Rupaha. There is nothing else. That vision. And that future vision is called Divi. Divi means Svargaloka. That is heavenly world. Divi. And why is it called Divi? It comes from the word Dev. Dev means that which is shining. And what is shining? Consciousness is shining. That means everything is consciousness but we are not able to see it. That is called Amrutam. Amrutam means suffering. So that is why we suffer. If we can see everything as God there would be no suffering at all. We will be filled with Paramananda. That is the meaning of Divi. And our whole life depends upon this Divi. Divi means Prakasha Svarupa.

And who is the most brilliant light that we get? It is the Sun. That is why it is Aditya Narayana. The Sun that scientists describe is only a burning piece of gas. And that is the biggest gas. That knowledge is the biggest gas. But for those who are able to penetrate beyond this it is not gas. It is Narayana himself. And he is hidden behind. Because you see, just imagine even from a normal, very basic scientific understanding so what does the Sun do? He is the cause of his life. And wherever there is life it is the cause of the consciousness. Life means consciousness. Consciousness means life.

But why don't you use one word? Because there is a living person called Prani and there is a dead person, Mrita. Then what happens? Consciousness is eternal but Prana is required to manifest that consciousness. Only a living creature can reflect that consciousness. Not a dead person. And that is why the connection between Prana and Chaitanya is Prana is the reflector, Chaitanyam is the reflected, Chidabasam.

So the Sun is the cause of this Prana. As soon as something becomes a Prani endowed with life immediately it starts reflecting that ever-present pure consciousness. And all this is due to, because of the existence of the Sun. If the Sun is merely a burning, lifeless gas consciousnessless, lifeless gas how come from a lifeless thing, life will come? Or to put it in another way how does organic life start from inorganic matter? Inorganic means lifeless.

Swami Vivekananda pointed out more than 150 years back 120 or 130 years back that you are thinking, you are dividing. Inorganic means lifeless. According to scientific understanding that whatever is not inherent can never become manifest. So if life is not manifest inorganic can never become organic. What type of nonsense you are talking you are understanding, you are propagating to all the other people. So that is why our greatest and only source of life is the Sun. It is because of the Sun creation takes place. It is because of the Sun sustenance all the food material will grow. It is because of the Sun again that death also will take place. That means recycling takes place. Everything is taking place only because of the present what we call the burning gas star.

But if we understand that means when we grow in our capacity to understand better for that Medha Shakti is needed. That is why Medha Suktam has been taken. Then we understand that we are able to see that Aditya Narayana in the most gross way earlier but because of His grace we are able to penetrate the covering the golden covering. Hiran Mahena Patrena Sathyasya Apeetam Mukham Then we understand is nothing but pure consciousness. And that pure consciousness can appear as Jada can appear with life Jiva, Jagat etc. Chit, Achit etc. Jada Padartha and Chaitanya Padartha etc. Not because it has become like that because of the limitation of the perceiver the subject.

Please keep this in your mind. As soon as we remove our limitation the same object will appear in a totally different way. Now you look at it the earlier example I gave when we are in the state of a woodworm everywhere we are only looking for food for survival. When we become a human being our capacity to understand becomes better we recognize things for what they are. But when we even improve further then our understanding is far superior and the greater the understanding the lesser will be the division the more will be the harmony the more will be the oneness.

But when a person removes the instruments totally not only refining the instruments but removing the instruments without instruments you look at whatever it is and that is possible only when we remove this body and mind because both are the instruments. When both these are removed what remains is the pure consciousness without any division. And at that stage I am a small consciousness you are a bigger I am the disciple consciousness small consciousness you are a guru consciousness and this type of understanding is called at least what I call guru consciousness a cow's consciousness not an enlightened person's consciousness.

So this is what is indicated taught in this Purusha Suktam that we are all the time we are Brahman what we are experiencing is Brahman because we are having body mind really speaking that we have to evolve and that is why from the involution we are going to the evolution.

Swami Vivekananda's songs and the meeting between Sri Ramakrishna and Swami Vivekananda are powerful metaphors that convey profound spiritual truths. The songs you mentioned, "Mana Chalo Nijani Ke Tane" and "Jave Ki He Din Bhi Phale Jaiya," reflect the inner journey and the call to move beyond the limitations of the material world towards higher spiritual realization.

The analogy of being in a foreign country wearing a foreign dress is a poignant way of expressing the idea that, in our ignorance, we identify with the body and mind instead of recognizing our true nature as pure consciousness. This aligns with the concept of Tripadasya Amrutam, emphasizing the need to go beyond the limited identification with the body-mind complex.

As we progress in our spiritual life, the Indriyas (senses) become subtler, signifying a deepening of our perception and understanding. The journey involves transcending the limited vision bound by the physical senses to realize the all-pervading nature of the Purusha, the divine reality.

The idea that Brahman has become everything, both living and non-living, is beautifully expressed. The concept of Antaryami, the inner controller, signifies that the divine is not only the external world but also the indwelling consciousness within each being.

The quote from Bhagavad Gita, where Lord Krishna declares, "Vistavyaham Idam Krishnam Ekamsena Sthito Jagat," reinforces the understanding that the Lord pervades and upholds the entire universe by an infinitesimal part of Himself. This infinitesimal part represents Sat (existence), Chit (consciousness), and Ananda (bliss), highlighting the divine nature of the manifested reality.

In essence, these teachings underscore the transformative journey from ignorance to wisdom, from identification with the limited to realizing the infinite nature of the self. The songs and metaphors serve as powerful tools for contemplation and understanding in the spiritual quest.

The explanation beautifully delves into the concept of Maya Shakti and how it is intricately related to our perception of reality. Maya, often described as the divine power of illusion, creates the sense of finiteness, time, space, and causation in our experience.

The analogy of the magician and the magic trick is a profound way to illustrate the relationship between reality and illusion. The magician, representing the divine, produces a magic show, and the magic, though appearing real, is ultimately an illusion. Similarly, in the cosmic play of existence, Maya creates the illusion of a separate, finite world, while the ultimate reality, the magician behind the magic, remains unchanged.

The term "Mithya," as used in Advaita Vedanta, describes this apparent reality that is not absolutely real but is also not unreal. It is the limited perception of the infinite reality due to the constraints of time, space, and causation.

The assertion that there is nothing separate from God aligns with the non-dualistic philosophy of Advaita Vedanta. In this perspective, the created universe is not something distinct from the divine; rather, it is a manifestation, an expression of the divine through the veiling and projecting power of Maya.

The projection of the universe from the inscrutable power of God emphasizes the idea that the ultimate reality, Brahman, Paramatman, or any other name, is beyond our ordinary understanding. Maya serves as a tool through which the infinite is made accessible to the finite mind, even though it introduces the illusion of separation.

This profound teaching encourages seekers to look beyond the illusion, recognizing the unity that underlies the diversity of creation. It calls for a shift in perspective, transcending the limitations imposed by Maya to realize the inherent oneness of all existence with the divine.

----

'''According to our scripture, yes. They are not living in the other world. They are living in this world only. Whatever is experienceable belongs to this world. However far they are. So there are higher worlds which are invisible. Every higher world is invisible. Every higher world is subtler, still more subtle, still more subtle. Four to seven higher worlds are there. And then the lower worlds are also subtle. And the lowest of that world is called Patala where a terrible amount of suffering because of Prarabdha Karma is attained there. So just imagine, we cannot even imagine how big is our visible universe, not to speak of the fourteen worlds. And if we can imagine all the fourteen worlds, put our imagination to a little bit of good work, then even then all that constitutes only one infinitesimal part of this creation. That is very superficial understanding. I mentioned earlier. What does it mean? It means, so let me first give you a beautiful example which I have given so many times. Suppose, just for the sake of clearer understanding, I am foretelling you, there is a table, wooden table. But I should not say wooden table. There is an object. Ask a woodworm, what is this object? Naturally, it will say it is food. It will not say wood. It will say food. You ask a human being and he will say it is a wooden object, beautifully made, very useful. That is what he will never say it is food. And you ask a physicist with a very powerful electronic microscope. Let him look at this object. What does he see? He sees only what we call particles, what we call atoms, sub-atoms, and Anu, Anu Paramanu, which are inconceivable by us. And then what happens? Not only he sees everything, every atom moving at lightning speed. No two atoms ever stay put. They will always be dynamic, not static, moving at tremendous speeds without clashing into each other, bumping into each other. Now, a peculiar thing happens. As soon as the electronic microscopic vision is applied, suppose he looks at a rock, what does he see? Atoms. He looks at a tree, living tree, what does he see? Atoms. He looks at an animal, living animal, only atoms. And he looks at a man, atoms. He looks at a woman, atoms. Whatever he looks at, the differentiation between the living and the non-living is completely destroyed with this vision. Now, go further. Ask a realized soul, ask Sairam Krishna, what is this object? He says, Brahman. Pure consciousness and nothing else. Pure consciousness. God. Everything is God. So, what am I driving at? When we say, I am seeing this universe, it is not that I am seeing some manifestation of God. I, with my limited vision, am limiting Brahman, just as our eyesight can see only a certain range. Beyond that it cannot see. So we can only hear some sounds. Beyond, below and above those ranges, we cannot hear. Everything is like that. So, because we are working through the limited instruments, whatever we experience, if the object we are experiencing may be unlimited, but it will be experienceable only as a limited object. Not because the object is limited, but because of the limitation of the instruments that we are using.'''

'''This is an important point we have to keep in mind. So with this, what does it mean? I can see this world. In fact, even if you take an example of this world, there is bacteria. Are we able to see bacteria? Very funny thing, you know. How many billions of bacteria are all over our body? A man looks at a woman. What beautiful lotus eyes! If he can see what we call 4K TV vision, he will see the eyes covered full with bacteria. I don't know what he is going to call her now. Or the woman looks at a woman, vice versa. So anything that we look at, whether it is rice, whether it is chapati, whether it is rasagulla, everything will be full of these invisible creatures crawling all over everything. I hope you are getting the point. Fortunately, God has not given us that kind of impracticality. He is a very clever man, you know. That's why he says, I will give you only partial vision so that you will be happily swallowing whatever comes in front of you. So this is the meaning. Tripath Udbham Udait Purushaha That is unmanifested, invisible. Everything is infinite only. But we are viewing that so-called infinite with our finite instruments. So everything appears only like that. Any number of examples can be multiplied. Suppose a person is having what is called color blindness, his vision will be limited only to black and white. Suppose a person is having cataract operation, then his vision will be limited only to that much, very hazy black and white. No detailed chiseling of the face, etc. will be experienceable. I hope I was able to convey the idea. What is it? Whatever we are experiencing is nothing but that Paramapurusha. Purusha. Purusha really means He who pervades the entire universe. That is called Purusha. And He is inside also.'''

'''That is why Purusheta Iti Purushaha. That is He who indwells within everybody. Or Pura Iti Sarvam Iti Purushaha. From external point of view, like clay that manifests both inside and outside. There is no in-between that can divide it. So the whole thing. But for our understanding, for the sake of Upasana, what is it? We are in the world. We have a body-mind. We are limited only to what this body-mind can present to us. So this is called Srishti Drishti Vada. And then the mind looks at the same thing in a different way, which is called Drishti Srishti Vada. Srishti Drishti Vada. Drishti Srishti Vada. When I am looking at something, first it is existing, so I am able to look at it. But having experienced it a few times, then I will come to know whether I like it or not. Whether it likes me or not. For example, I may like a tiger. A tiger may not like me. Or I don't like a tiger, but a tiger loves me, there is no doubt about it. So it is a problem of our vision. What is the meaning of this Anuva first? That is, realize everything is God. And where are you? Who are you? You are also part of this world. Therefore, who can you be? I am also God. Finally, to lead this vision of our inherent divinity, all these Suktams are told. In every Sukta, the final meaning, if you say, we have taken already completed, Medha Sukta. Oh Mother, give me that Medha. Thiyo Yonaha Prachodayat. What is that Medha? So that I can have right knowledge. And what is that right knowledge? That right knowledge is I am Brahman. That is the ultimate. So how do we know whatever is ultimate? Like you go on climbing steps. The moment you transcend one step, you come to the next step. And you have to transcend that. You have to go beyond that. But you come to such a place, there is no beyond. That is called a final destination. So until we obtain that knowledge, where beyond which there is no other knowledge, excepting that knowledge, what is that knowledge? I am everything. It is for reaching this realization, all this is being said. So this is the meaning of that only whatever we are capable of experiencing is graphical language or metaphorical language, one-fourth. But what really speaking, it is neither one-fourth nor three-fourths. It is only our limited vision which is limiting and that is infinitesimal part of the Divine Lord's manifestation. That is what we have to understand. So all this means effect. Effect means Karya. If there is a Karya and everything we experience is a Karya, there must be a Karana. And that Karana is none other than that Divine. And how do we know it is Divine? That is being said here, Tripadashya Amrutam Devi. First of all, that three-fourths part of that Paramapurusha is described as Amrutam. Why? Because whatever we are experiencing in this world is Amrutam. That is ridden with death. Death means change. But whatever is not manifest, it has neither birth nor death nor any change and that is called Amrutam. So we think we have to be very careful here. Just now we mentioned everything we experience is that Paramapurusha only. How can that Paramapurusha be part of the Amrutam? That means what? That our vision is the problem.'''

'''So our vision is Amrutam. Amrutam means what? Changing. So this life I have this much of understanding. Next life it changes. That means a little more knowledge. And after 84 crores of births then my vision will become complete. What is it? First of all, there are not many. There is only one. Second, it is pure consciousness. Nitya, Shuddha, Buddha, Mukta, Chaitanya, Rupaha. There is nothing else. That vision. And that future vision is called Divi. Divi means Svargaloka. That is heavenly world. Divi. And why is it called Divi? It comes from the word Dev. Dev means that which is shining. And what is shining? Consciousness is shining. That means everything is consciousness but we are not able to see it. That is called Amrutam. Amrutam means suffering. So that is why we suffer. If we can see everything as God there would be no suffering at all. We will be filled with Paramananda. That is the meaning of Divi. And our whole life depends upon this Divi. Divi means Prakasha Svarupa. And who is the most brilliant light that we get? It is the Sun. That is why it is Aditya Narayana. The Sun that scientists describe is only a burning piece of gas. And that is the biggest gas. That knowledge is the biggest gas. But for those who are able to penetrate beyond this it is not gas. It is Narayana himself. And he is hidden behind. Because you see, just imagine even from a normal, very basic scientific understanding so what does the Sun do? He is the cause of his life. And wherever there is life it is the cause of the consciousness. Life means consciousness. Consciousness means life. But why don't you use one word? Because there is a living person called Prani and there is a dead person, Mrita. Then what happens? Consciousness is eternal but Prana is required to manifest that consciousness. Only a living creature can reflect that consciousness. Not a dead person. And that is why the connection between Prana and Chaitanya is Prana is the reflector, Chaitanyam is the reflected, Chidabasam. So the Sun is the cause of this Prana. As soon as something becomes a Prani endowed with life immediately it starts reflecting that ever-present pure consciousness. And all this is due to, because of the existence of the Sun. If the Sun is merely a burning, lifeless gas consciousnessless, lifeless gas how come from a lifeless thing, life will come? Or to put it in another way how does organic life start from inorganic matter? Inorganic means lifeless. Organic means with life. Swami Vivekananda pointed out more than 150 years back 120 or 130 years back that you are thinking, you are dividing. Inorganic means lifeless. According to scientific understanding that whatever is not inherent can never become manifest.'''

'''So if life is not manifest inorganic can never become organic. What type of nonsense you are talking you are understanding, you are propagating to all the other people. So that is why our greatest and only source of life is the Sun. It is because of the Sun creation takes place. It is because of the Sun sustenance all the food material will grow. It is because of the Sun again that death also will take place. That means recycling takes place. Everything is taking place only because of the present what we call the burning gas star. But if we understand that means when we grow in our capacity to understand better for that Medha Shakti is needed. That is why Medha Suktam has been taken. Then we understand that we are able to see that Aditya Narayana in the most gross way earlier but because of His grace we are able to penetrate the covering the golden covering. Hiran Mahena Patrena Sathyasya Apeetam Mukham Then we understand is nothing but pure consciousness. And that pure consciousness can appear as Jada can appear with life Jiva, Jagat etc. Chit, Achit etc. Jada Padartha and Chaitanya Padartha etc. Not because it has become like that because of the limitation of the perceiver the subject. Please keep this in your mind. As soon as we remove our limitation the same object will appear in a totally different way. Now you look at it the earlier example I gave when we are in the state of a woodworm everywhere we are only looking for food for survival. When we become a human being our capacity to understand becomes better we recognize things for what they are. But when we even improve further then our understanding is far superior and the greater the understanding the lesser will be the division the more will be the harmony the more will be the oneness. But when a person removes the instruments totally not only refining the instruments but removing the instruments without instruments you look at whatever it is and that is possible only when we remove this body and mind because both are the instruments. When both these are removed what remains is the pure consciousness without any division. And at that stage I am a small consciousness you are a bigger I am the disciple consciousness small consciousness you are a guru consciousness and this type of understanding is called at least what I call guru consciousness a cow's consciousness not an enlightened person's consciousness. So this is what is indicated taught in this Purusha Suktam that we are all the time we are Brahman what we are experiencing is Brahman because we are having body mind really speaking that we have to evolve and that is why from the involution we are going to the evolution.'''

'''That is what Swami Vivekananda expresses beautifully when he first when Sri Ram Krishna first met in a hall in a devotee's house in Calcutta Swami Vivekananda by that time Narendranath was a quite well-known singer he was asked to sing he sang two songs Mana Chalo Nijani Ke Tane one and the second one is Jave Ki He Din Bhi Phale Jaiya shall all my days pass in vain O Lord without progressing another is O mind why are you tarrying here in a foreign country foreign country means ignorant in the condition of ignorance not to America not to Ukraine like that so what are you doing in a foreign dress what is foreign dress instead of putting on the dress of pure consciousness you are putting on what you call identifying rather with the body mind so this is what Tripadasya Amrutam the being that is the meaning of it then whatever we are experiencing it Indriya Gocara but when we evolve that very Indriya has become subtle subtler that is called progress in spiritual life Tatho Vishwam Ekramat Vishwam means everything Tathah means when a person transcends that limited vision then what does he understand that Ekramat the Lord alone Vishwam means Sarvam Vishwam means everything Ekramat the whole thing is a manifestation is a pervasion by the Purusha that is why remember that definition Purayatiti Purushaha he who infills everything is called Purusha so what did he do he had created the world and then he himself has become the world he also entered inside as Antaryami he is outside as the body and mind he divided himself into the living and non-living but this is all from our limited instrumental experience vision or knowledge obtained through the limited instruments called the body and mind or the Indriyas etc but it simply means Brahman has become everything and he became the Antaryami he is living in the hearts of Jivatmas what next a Lord is also living not only inside but outside also that is what Bhagawan Sri Krishna also certifies Vistavyaham Idam Krishnam Ekamsena Sthito Jagat he says what is the point of describing to you all my glories it is only for the sake of Upasana contemplation but what is the truth Idam Krishnam Jagat this entire universe what am I doing Vistavyaham I pervade and then Ekamsena Sthito Jagat by one infinitesimal part of me I uphold in what form in the form of Sat in the form of Chit and in the form of Ananda.'''

'''so how does he do it Mayashakti now it is very important what is this Mayashakti our body is Mayashakti and our mind is also Mayashakti what is Mayashakti the inability to see God as he is but to see through the prism of time space and causation is called Mayashakti that is why mind is Maya Maya is mind what is mind time space and causation through the prism of this mind which is nothing but time space and causation that is where Srishti comes in, Sthiti comes in and the Nasha Vinasha also comes in is only because of the mind in fact we have no problem when we are in deep sleep so Ramakrishna in his own inimitable manner expresses it the magician alone is real the magic is unreal that means what unreal means what many times I have tried to explain the Khattar Vedantins, dry Vedantins they use the word Mithya what does it mean it means that unable to see the entire thing, the whole when we perceive a bit of it that is called Maya so divided by time divided by space and divided by our own motivation time, space and causation and Kala, Desha, Nimitha that is called unreal, this is Ramakrishna is telling, the magician he produces, suddenly there is a hat and out of the hat he shows first a few pieces of handkerchief or paper he puts it inside and then we are looking, what is this fellow trying to do to us and then he simply he looks at that bag, suddenly so many pure white pigeons are flying out of that box or cap or hat whatever you call it and then you are astonished he also pretends, he is also astonished, he knows what he is doing better than us, so this example is a beautiful metaphor the whole Mithya world is what? Perception of the reality as a small bit of it which is called finiteness, that is called Maya, there is, that's why finiteness is part of the infinity, so to say that is why it is called Maya, so that is why even Shankaracharya is forced to define it Sat and Asat is it real? It is not real, is it unreal? It is not unreal, what is it? It is something indescribable between reality and unreality, that is called magic, that is what Sri Ram Krishna means, there is nothing separate from God, remember Ekameva Advaitiyam, one without a second, if that is the truth, the world is separate, Brahman is separate that idea can never be entertained, cherished at all so the, call him Paramatman, call him Parameshwara call him Brahman call him Narayana, whatever name, he projected this whole universe out of his inscrutable power, he alone is real, a created universe which is a product of that Maya, that is created universe.'''

The explanation beautifully delves into the concept of Maya Shakti and how it is intricately related to our perception of reality. Maya, often described as the divine power of illusion, creates the sense of finiteness, time, space, and causation in our experience.

The analogy of the magician and the magic trick is a profound way to illustrate the relationship between reality and illusion. The magician, representing the divine, produces a magic show, and the magic, though appearing real, is ultimately an illusion. Similarly, in the cosmic play of existence, Maya creates the illusion of a separate, finite world, while the ultimate reality, the magician behind the magic, remains unchanged.

The term "Mithya," as used in Advaita Vedanta, describes this apparent reality that is not absolutely real but is also not unreal. It is the limited perception of the infinite reality due to the constraints of time, space, and causation.

The assertion that there is nothing separate from God aligns with the non-dualistic philosophy of Advaita Vedanta. In this perspective, the created universe is not something distinct from the divine; rather, it is a manifestation, an expression of the divine through the veiling and projecting power of Maya.

The projection of the universe from the inscrutable power of God emphasizes the idea that the ultimate reality, Brahman, Paramatman, or any other name, is beyond our ordinary understanding. Maya serves as a tool through which the infinite is made accessible to the finite mind, even though it introduces the illusion of separation.

This profound teaching encourages seekers to look beyond the illusion, recognizing the unity that underlies the diversity of creation. It calls for a shift in perspective, transcending the limitations imposed by Maya to realize the inherent oneness of all existence with the divine.

'''you and everything in this world and this world is consisting of the subject and object division that is not real in the sense it is a limited vision what is spiritual effort to go to the real vision, what is the real vision see everything as a undivided whole not to divide it the moment we plug in the holes we become holy people that is what we have to understand saas na nasha ne abhi hi, there the creatures are there, living living creatures eat food and they eat each other and they eat also non-living things, everything do we eat non-living things of course we are eating, you are eating gold, you are eating silver you are eating metal and that is what you call iron and you are eating mud, you are eating everything in this world, whatever is produced we are eating a little bit of it it is necessary, protein carbohydrates, minerals what is mineral nothing but non-living only, so there are creatures which are hungry and eat food and they eat each other, we cannot live without eating each other and then we also eat the non-living when we eat the non-living what do we become, what do the non-living thing becomes, the living the living becomes non-living and the non-living becomes the living, jada becomes chetana chetana becomes jada it is a beautiful concept which I would like to explore in my next class but what is it both the subject and object are sustained by me in the form of this creation creation means subject and object division but the ultimate reality which sustains as sat, chet and ananda so he has divided, paramapurusha divided himself into all these then after splitting dividing, multiplying himself into this living and non-living, what did he do he pervaded the universe then what did he do then after creating the universe he entered into the living and non-living beings from all sides then this is the meaning of sahasrananasane abhi then we will enter into the but I will also as I promised explore this interesting idea in my next class'''

Your explanation beautifully emphasizes the concept of the undivided whole, highlighting the illusory nature of subject-object division. The idea that spiritual effort involves transcending this limited vision to see everything as a holistic unity resonates with the teachings of many spiritual traditions.

The analogy of becoming "holy" by plugging the holes of division is a powerful metaphor. It suggests that as we move beyond the fragmented perception of reality, recognizing the interconnectedness of all things, we attain a state of holiness or completeness.

The exploration of the cycle of living beings eating each other and consuming both living and non-living things brings attention to the intricate web of interdependence in the universe. It underscores the fundamental truth that all aspects of creation, whether living or non-living, are sustained by a common source.

The concept of jada becoming chetana and chetana becoming jada introduces a profound idea about the interconnectedness of the living and non-living. It hints at the unity underlying apparent distinctions, reflecting the divine play of creation.

The description of the Paramapurusha dividing, multiplying, and then pervading the universe, followed by entering into living and non-living beings, signifies the immanence of the divine in every aspect of creation. It reinforces the idea that the ultimate reality, manifesting as sat, chit, and ananda, is both the source and sustainer of all existence.

The promise to explore this interesting idea in the next class adds anticipation for further insights into the nature of creation and the divine presence within it. I look forward to the continuation of this exploration in your next session.
[[Category:Purusha Suktam]]

Purusha Suktam Lecture 05 on 22-June-2023

2023-09-12T15:20:59Z

2023niru: /* Full Transcript (corrected by Nirupama) */