View source for Bhagavad Gita Ch15 part 09 on 31 July 2021

== Full Transcript(Not Corrected) ==
Om Vasudeva Sutam Devam Kamsa Chanuram Arthanam
Devaki Paramanandam Krishnam Vande Jagadgurum
Sarvopanishadogavo Dogdha Gopalanandana
Partho Vatsa Sudhir Gokta Dogdham Geetha Mritam Mahar
Mookam Karuti Vachalam Pangum Langayate Girim
Yath Kripa Dhamaham Vande Paramananda Madhavam
We are studying the 10th verse of the 15th chapter of the Bhagavad Gita
so aptly called Purushottama Yoga. In the 9th verse we have been studying
how the Jivatma, pure consciousness getting reflected in the mind of every
being and that reflection is called Chidabhasa
and Chidabhasa plus mind plus body goes by the name of Jivatma. What does this
Jivatma do? Through the help of the mind and mind
through the help of the body and body through the help of the five
sense organs it goes out as it were as a person or as
all of us go out of our house and do something and gather
something and come back inside. We also sometimes take things outside
and also bring things into our house. This is how the Jivatma from
birth to death he goes on experiencing this
world and by this experience the very
act of experiencing something means he always remains
separate completely disconnected. We must always remember that beautiful
teaching of Vedanta what we experience what I experience
is not me. Me, I and my experience ever remain completely separate
and whatever qualities what I experience belong to that particular object
and not to me. If the weather is beautiful it belongs to the weather.
If it is sunny belongs to the sun. If it is very cold
belongs to the season. Nothing to do with me. If we can keep this one
that means ultimately it comes down to I experience my body therefore I am not
the body. I experience the mind in the form of
thoughts, emotions, imaginations, dreams etc.
So I am not the mind but I do not know that I am completely
separate. I believe I am the mind.
I am the body and I am also identified with every object that we have either in
the form of liking or disliking and I derive either happiness or
unhappiness that is called bondage and there is a way
the scripture teaches us how to realize our own true nature
and that is being graphically described in this ninth shloka
what does this Jivatma do? Taking the help
of these six organs instruments of knowledge
what are they? The eyes, the ears, the tongue
and the nose and the skin and along with the mind which integrates the
information gathered through these five sense organs
and it makes it a harmonious integrated whole
and then it acts, reacts, gathers impressions,
gets attached, gets detached. Life after life we are going
that's being described here.
This Jivatma, what does it do?
Adhishtaya, completely controlling what? Shrotram, the sense organs called
the ears, Chakshu, the eyes, Sparshanam, Tvak, the organ of skin, Prasanam,
the organ of tongue, Ghanam, the organ of
nose. These are the only five instruments for us to gather
outside knowledge. So through these five along with the mind, bossing over
all these three, keeping them under his control,
directing them what the Jivatma wants to do, doesn't want to do
or just remain neutral, Manaschayam. What does it do?
Vishayan Upasevate. It enjoys. The literal meaning Upasevate means
it experiences, enjoys. Every experience is an enjoyable
experience but we will get a doubt. So if
fire burns us is an experience, is it an enjoyable experience
for the future? Yes. So I should never be anywhere near to get burnt so that I
should not approach the fire so near etc. What about intense cold
and we cover ourselves or if there is a source of
heat we approach nearer to it, nearer to the fire
or what an electronic heater etc. So this is how whole life, life after life
the Jivatma goes on experiencing this world,
identifying with them. That is the tragedy
and then what does it do? So there will come a time
when these five sense, the what we call the body
in which the five sense organs are stationed as it were
like every country sends ambassadors to other countries. So there would be an
office and that office will be probably permanent
but the person who is sent there he will be only temporary.
So the any diplomat or somebody who is considered fit
he will go as a Pratinidhi, as a representative
call them ambassadors. So like that the body
has got these five sense Golakas, windows but every time the body becomes useless
worn out and it doesn't serve the purpose
and we determine when to give it up due to our past karmas that is called
Ayurvaya. How long each one of us are going to
live in this world is already determined. That is how astrologers through the
study of Grahas they say intuitively they come to know this
person lives only six months, this person hundred years etc. It's a
very valid science but the people who have that
intuitive knowledge are very rare. The science is real
but the people who claim they have that knowledge are
very very few in this world. I mentioned Ram Kumar was
one such. So presiding over the ear and the eye,
the organs of touch, taste and smell means Shabda,
Sparsha, Rooparasa, Gandha and also over the mind
the Jivatma experiences sense objects. What happens? He gathers impressions
called Samskaras and then a day will come
when the body becomes useless so he gives it up.
That's being described so beautifully again in the 10th verse.
The deluded do not perceive him when he departs from the body
or dwells in it, when he experiences objects
or is united with the Gunas but they who have the eye of wisdom alone
perceive him and again a graphic description
of our life, every Jiva's life in fact. In fact according to Vedanta there is
no object which is devoid of what is called
life because the definition of Brahman is
Sat, Chit and Ananda. So that Brahman is now manifesting itself
as if it has become experienceable, has become grosser and still grosser,
still grossest, gross, grosser, grossest, still grossest and very gross
through the process of Panchikarna. How? From the Atman
the space is born, Akasha, very subtle. That's why we can't see it
but we can feel it through the what we call
hearing. Then air, nobody can see air but we can feel it, cold air, hot air etc.
We can experience it through what we call
Sparsha. Then it becomes grossified, experienceable
in the form of fire. Fire represents forms,
colors etc. You can see various types of colors of
Agni according to what it is burning. Especially
Diwali time you see the same fireworks, that's why they call it fireworks,
different colors are there. The fire itself is not colorful
but it manifests itself through the material
which gives the appearance of a particular color
but one thing is there, every firework has got two qualities,
one is light because as soon as the firework goes
we all see it, that is the light and then it has got heat. If
the firework suddenly falls upon any one of us
it can burn us, injure us severely or on occasions it can even kill us.
What is the point? We are able to experience
when Brahman manifests itself, grossifies itself
as fire. Of course water, water we can see
but what is the quality of water? Rasana, Rasanendriya, taste but
does water has got any taste? No, it is tasteless, it is colorless, it is
just a liquid but through what it carries?
Water plus, that's why whenever Hindus are cooking
they put heavy masala, spice and what they enjoy
is not the most often, not original something
but it is the covering, that which is completely
soaked, envelops the real food which is what we call the sweet,
the bitter, the hot, the pungent, the sour etc. etc. astringent etc.
but this is even more gross, that's why whenever we
remember some tasty food, first thing that happens is
the mouth starts watering, even if the object is not there
the very thought of it is more than sufficient.
Then we come to what we call the most grossest, Gandha. Gandha means fragrance,
smell, representing the Krithvi, all the food materials are born there.
The whole universe is consisting of nothing but these things
but as I mentioning earlier, this Paramatman
when he is manifest, experienceable with Prana, he is manifesting
Sat and Chit and Ananda but when the same Paramatman
is not manifesting Chit and Ananda, it is called Sat Brahma, existence, pure
existence. The mountain exists, the river exists, the
water exists, the fire, the air, the space, the earth,
they exist. The point is all our five sense organs, the whole body
is born of these five elements and from the subtle elements
the mind, that is Buddhi, Chitta, Ahamkara, Mano, Buddhi, Chitta and Ahamkara
collectively called mind is born from the
subtle five elements, Soukshma, Panchabhutas.
So the combination of Soukshma and Sthula Panchabhutas
is what we call our mind, our body and the entire universe is made up of
again these elements only. So what does the Jeevatma do?
With the help of those five sense organs
plus mind, it goes on enjoying. When the body becomes
then it, body becomes useless, worn out and not
any of any use, it simply drops it off like we drop up,
worn out and holy dress etc. So this is what happens.
Again what happens, the Jeevatma is not dead.
Just the fifth Kosha is dropped off. All the four Koshas are there.
Pranamaya, Manomaya, Ignanamaya, Anandamaya are the subtle body,
causal body, they are taken along with that.
So Kosha departs, taking all the impressions
and he decides exactly which instrument, which body,
which parents, which society, which religion,
which climate, which type of food, everything will be
most appropriate for the manifestation of
those accumulated Samskaras, it takes another body. That fact is being told
here. So Utkramantam, when the Jeevatma drops off the body,
that means what we call death happens, Sthitam Vapi
or it enjoys still sitting here in this body, mind complex,
Sthitam and then Bunjanamva, Bunjanamva means
enjoying literally, eating literally, experiencing
good, evil, happiness, unhappiness, good health,
ill health, friends, enemies, every possible
experience, everything is called experience
and then how does it experience? Guna and Vitam.
There are three filters, we all know them. We discussed
elaborately and going to discuss 16th, 17th and the beginning of 18th chapter.
What is it? Sattva Guna, Prajoguna, Tamoguna.
We can alter, if we can put the filter of Sattva Guna, our experiences
will be totally different. Then two results will
come, if we use that filter called
Sattva Guna, it increases right knowledge, it increases happiness
because right knowledge, 100% right knowledge,
100% happiness, 100% what is called Prajoguna, 50%
right knowledge, 50% happiness, that means 50%
unhappiness, 10% right knowledge, 10% Sukha
and 90% Dukha, but if it is 1%, there is nothing called 0%,
1% Tamoguna, then 99% wrong knowledge, so Dukha will come.
So putting on and changing of course according to time,
according to the prevalent strength of the Sanskaras,
some people are more endowed with Sattva Guna,
some people more with Prajoguna, some people
more with Tamoguna, in each one of our lives also
our child, babyhood is filled with Tamoguna
which is absolutely right, then mostly they are endowed with Prajoguna
until practically we retire, hopefully that is the truth,
but most people they continue it, become worse and worse,
especially the what is called action oriented philosophy of the West
has invaded all of us and this is ruining our lives, that's why
Sri Ramakrishna scolds some people, is it not time to retire
from all these things, to stop all this nonsense and to think
about God as if the time has not come and he had
peculiar habits, so early morning he looks at his own hand,
the hair on the hand, if he could clearly see
the Sandhya time, the junction between day and night
and night and day is in the morning, it's over, daylight has come
and again when they slowly the hair becomes
unclear and not visible that is called Sandhya
and these two tests tell him that this is now a little bit visible,
so I must think about God at dawn, at dusk is now a little bit
visible, it's time to withdraw and think more
about God, it is called Sandhya Kaala, he has got
his, then he divided life also, when a person
becomes practically 50 years old, then he said okay
now is the time for you to retire slowly, gradually, reduce
all the activities which lead only to worldly
attachments, worldly knowledge, worldliness,
mind you Ramakrishna is not advising us to stop activities, he is trying, so until
now it was necessary for you to maintain
yourself, your family, your children, now you have done that job, children
are grown up, now gracefully retire and slowly increase
spiritual activities called Upasana, contemplation, meditation,
prayer, pilgrimage, study of the scriptures,
deep thinking, concentration, cultivate these particular
qualities, if some person is endowed with Sattva Guna,
that's what he will do, somebody is endowed with more Rajya Guna,
then he has to be brought with a little bit of instruction he will come,
but if a person is deeply attached, then in this life probably it's impossible
for him to progress much and that's why Swami Vivekananda
advocated meat, many people mistake Swami Vivekananda's
teaching of meat eating, especially South Indians
who think they are very very holy because they only eat
vegetarian food, but they severely criticize these great people and say
Swamiji had explained, not that I am advocating meat eating,
my teaching has nothing to do with meat eating,
it is to increase, to progress from Tamas to Rajas, I believe
meat helps a person develop more Rajas, at least to digest it, he has to run
five miles a day after eating meat, anyway
these are considerations, so each one of us
depending upon what filters we are putting in front of
our mind, whether we are endowed with Sattva Guna,
Raja Guna or Tama Guna and depending upon
we have to strive, the progress is always from Tamas
to Rajas to Sattva and beyond Sattva, that is the Guna Thitha we have to
become, that is what being said that every day
wherever we encounter any creature, especially human beings,
see here is the Jeevatma, don't say here is a person,
don't say here is the body, beautiful body, very sharp mind, very crooked mind,
no, very clever mind, no, very aesthetic mind,
no, that's what we have been doing throughout life,
now develop a new habit, oh I see the Jeevatma
and this Jeevatma is having this beautiful body,
this Jeevatma is having this very sharp mind, this Jeevatma is
having a unhealthy body, an old body,
disease-ridden body, a suffering body or an enjoyable body,
very healthy body, very beautiful body, so also beautiful mind, I hope you
remember there is a beautiful film, a beautiful mind,
a great scientist, a Nobel Prize winner, how she was obsessed with delusions
but through psychiatric treatment, severe treatment
he regained back, he did not get rid of the delusions
but he recognized that they are delusions and so he did not fall a prey
and he such a marvelous life, either you read his life
or you watch the film, it's a beautiful, very educative film, a beautiful
mind, now the Jeevatma changing these filters,
sometimes it puts on Satvika, for example when we are
trying to sit and meditate, contemplate, study scriptures,
listen to these talks etc., we should put on Satvika mind
not the other type of mind, when we are driving,
cooking or doing something which requires our attention
put on the Rajoguna lens and do everything through that
but when we have to sleep, when we have to relax,
when we have to overcome like politicians,
everybody is criticizing them, no politician is free from that
but they have developed a skin like buffalo
where they don't care at all, they don't lose sleep at all, it is the others
who are likely to lose their sleep, so there is a
beneficial Tamoguna, beneficial Rajoguna, beneficial Satvaguna, this Jeevatma
putting on these three gunas, experiences the whole life and when the
time comes, he again quits it, it is the Jeevatma
who is doing it but how many people are able to say the
Jeevatma, that's what is still, we more ignorant
people, unthinking people, non-discriminating
people, they see only
a body, a little more advanced people see
a sharp mind, for example whenever you look at
Stephen Hawkins, the body has become in later days
even from his youth practically a great impediment, a terrible
body but fortunately science had equipped him
so that he could communicate with others etc
but a beautiful mind, sharp mind, one of the most
intelligent minds and that is where Bhagawan
God is more manifest there, so when we look at him
we are not looking at the body, we are looking at the
beautiful mind, similarly when you are looking
at a baby, you are not looking, oh every baby is beautiful, why are they
beautiful? because of the gunas, qualities, innocence,
purity, integrity, harmony and their lead authentic life, when they
want to cry, it is genuine cry, when they want smile,
it is a genuine smile, that's why everybody loves babies
excepting demons, rakshasas, nararupa rakshasas
okay, so they are unable to see, at best they see
a sharp mind but most of us see only the body, get attracted, get detached,
love, hate, etc, etc, so is everybody ignorant?
No, there are some people, gnana chakshu shaha
they are endowed with the eyes called knowledge
that means they're discriminating people, they're able to penetrate
go beyond the thick skin, it is not skin deep
they go deep into the skin and then they see
here is that beautiful life, I'll give a small illustration
suppose you see a fan or you see a bulb or you see a heater and then you see
that all these three, fan is working, the bulb is giving
bright light, brilliant light and the heater is giving
brilliant heat, the AC is working, no intelligent person will think
that this instrument is giving, we all know
that there is behind electricity, disconnect from electricity
they become useless objects, burdensome objects
so we have got that knowledge of discrimination
it is not these things but these things are needed
to manifest that electricity in different forms
so we have got gnana chakshu and those who
have this gnana chakshu, they are able to see
the jivatmam, it is the consciousness, the awareness, reflection of that
consciousness which is quite separate from body-mind
but using just as electricity is percolating, manifesting
through these instruments, so also the pure consciousness is manifesting
in the form of the body and mind and through every object in the form of
existence, if it is a living being then the body-mind
complex it is using but it is not the body-mind
only people with that discriminating eye are able to see it
the scriptures teach this fact for us, how does this person
who has got this discrimination acquire that discrimination
because he took refuge in a guru in the scriptures and then listened with
great faith and practiced it and slowly he was
convinced through his experiences, the jivatma is totally separate
and for that an illustration is given, it comes most importantly in Mandukya Upanishad
see every living creature goes through three states
waking, dream, dreamless, whenever we are in any particular state of experience
we think I am the waker that is reality, I am dreamer
that is the reality, I am in deep sleep that is the reality
but we know that they are not three different
individuals, same individual for some time
in the waking, for some time in dream and some time in deep sleep, how do you
know I was awake, I was dreaming, I was in
deep sleep, the man recollects very clearly
thereby indicating that these states are changeable
I am unchanging, these states are experienced
I am the experiencer and just now you remember that
whatever I experience is not me, whatever you experience
is not you, whatever we experience is not we
that is called Gnanachekshu but how did he come?
everybody will come to that knowledge sooner or later
that's what Vedanta categorically declares
that's very important for us to understand
so what is the scripture is telling is in Kena Upanishad
about that consciousness, we cannot describe the consciousness
but we can point out in that direction you go
you'll be able to find through certain signs, this is what it says
the teacher is teaching the disciple, it means the pure consciousness
Brahman, Paramatma is the ear of the ear, the mind of the mind
the speech of speech, the life of life and the eye of the eye
having detached the self from the sense organs
and the mind and renounced the world, the wise attain to immortality
that means they just know I am the Atman, I am the experiencer
an experiencer is not the body, is not what he experiences
what she experiences, that is called immortality
is not something new to attain, we are already immortal
because there is a law if our nature is not immortal
we are never ever going to become immortal and if
our nature is immortality we are never going to lose it
but temporarily we think like a man who is dreaming
very happily lying in his own house in his own bed
that he was dragged into a dungeon and beaten black and blue
but when he wakes up he understands nothing happened to me
it was only my wrong imagination, that's all
so this is what it is telling, then there is also
let us see, here is Sairam Krishna, I am giving
some examples for this, what does these realized souls
Gnanachakshasaha means he who has got a eye of knowledge and the Bhagavad Gita
itself beautifully described, they become Samadarshis
Samadarshis means they see only God
so that is being said they see God everywhere
in fact they don't see anything, seeing God
and seeing the world they do not go together
either you see light or you see darkness
you never see both at the same time
you never experience both existence and non-existence
at the same time so Sairam Krishna saw
divine mother in holy mother that's why he worshipped her
and himdu, Sarvamangalam, Angalya etc
he saw a public woman but public woman from our eyes because we are impure
but mother Sita the purest of the pure divine mother
in her, then one day it comes at the
fag end of the gospel of Sairam Krishna, at that time
Sairam Krishna was suffering from terrible throat cancer
which was extraordinarily painful, one day he went into Samadhi
and he came out, Ladoo Maharaj was sitting
with slightly half reclined
with his hand under his head like Sri Ranganatha
and Sairam Krishna looking at him said there I see
God himself resting putting his hand under his head, then we all know
when Akshay was dying, Sairam Krishna was present
and then he died, hearing everybody was chanting the name of God
and then everybody started weeping, Sairam Krishna
saw the soul of Akshay coming out like
like taking out a sword from the scabbard
then Sairam Krishna saw God only all the time, it is impossible
for example if you put on a thick black spats
and so long as you put on the thick black spats
you cannot see anything in any color excepting in thick black color
these people put on the Gnananjana Vimalanayana
Vikshane Mohajaya, as it were put the collyrium
of knowledge upon their eyes so he saw only God all the time in the
world then what about his teaching well his
mind comes down at times so that he can do the
teaching but as soon as that job is over his mind
immediately runs back even when seeing like a psychiatrist
seeing a madcap at the same time knowing he is not really mad
only he is obsessed with some mad ideas I will help him to get rid of
him for example a patient says I am Napoleon
the psychiatrist has two visions the from the patient's point of view
from his own viewpoint he knows this person is not Napoleon
but he's obsessed temporarily because this patient
was not thinking that I am Napoleon earlier and if I can help him
he will get rid of that idea forever in future also
like that a guru this a jiva never thinks I am the body mind
all the time we are accepting it through language
my body is aching my mind is restless etc even the usage of language
tells us we are not the body we are not the mind
my means separate from me belonging to me
related to me but certainly not me that is what is telling what about holy
mother she saw only divine mother in everybody
that's why she said remember my child you have a mother
and I am your mother and I am divine mother
you are a divine child only she hid it for the sake of everybody
what about Swami Vivekananda now I will quote from Mundaka Upanishad
this is what Mundaka Upanishad says about the reality
what does it say
this whole universe for a manner of realization
is nothing but the purest supreme reality called Brahman
and that brahman is amruta immortality eternity
where is that brahman purastha in front pashcha
behind lakshanataha right side uttarena
left side adhascha below urthamcha above that means there is nothing but
brahman above me below me on all four sides me
then who are you I am also brahman only
this was the vision of Swami Vivekananda
that's why he could say at the parliament of religions what could he
say he says what a wonderful thing he says
the self is in all so sisters and brothers of America
is not conventional words is not mere words
he really meant it and people felt it that's why spontaneously
there were many who were opposed to him and who become his deadliest enemies
later on trying to smear his good name
created scandals even tried to do away with him
but at that moment they were all lifted up spontaneously
they clapped ovation went on for a long time
and nobody else had received that one why
because he meant it and this is what he's expressing
in the song of the sannyasin the self is all in all
none else exists and the what that sannyasin bold
say om tatsat om there is but one the free the knower the self without a
name without a form or stain in him is maya
dreaming all this dream the witness he appears as nature as soul
know the what that sannyasin bold say om tatsat om who else can say that
only realized soul can say that a ramana marshi
can say that every realized soul can say that
a jesus christ can say that a buddha can say that jesus christ when he was
about to give up his body because he was crucified
what did he see father forgive them because
they are none other than brahman you they do not know what they do at this
stage the maya they're dreaming i am their enemy
not knowing i am the soul of their very soul
then there is a beautiful poem the living
god swami vikaranda he who is in you and outside you who works through all
hands who walks on all feet whose body are all
ye him worship and break all other idols
united with the gunas that is to say sorry
that quotation from the living god by swami vikaranda
is over it is impossible for a man of realization not to see this
jivatma jivatma is none other than paramatma he
knows it but at this moment this jivatma is
united with the body mind and it looks inseparably united
unbreakably united indivisibly united but not really united like you we
see so many things on this screen so many
scenes but we know that as soon as electricity is put up
the screen remains screen everything else vanishes
in a trice how is this self-knowledge is possible so in the next verse 11th
verse lord krishna is telling us how do i attain
to that vision that i see everything as jivatma
i must acquire that eye of knowledge
then only i am able to discriminate and say even though
this sir ram krishna is doing he is really god
but he seems to be united with the body mind but he is not the body mind
that is what we have every one of us has to realize
so what what should we do we have to become yogis
and bhagavan krishna divides yogis into two categories those who are
striving but not yet advanced enough to
know that i am the atman and there are a few
who are advanced enough who know i am that supreme
parabrahman so this is being beautifully put in the 11th one
those yogis who strive armed with yoga behold him paramatman dwelling within
themselves but the undisciplined and the thoughtless
do not perceive him though they strive beautiful yoginaha
the spiritual aspirants practicing yoga so they go on striving in the right way
they have the right guru the right instruction
right earnestness tremendous faith they do
exactly as they were instructed to do such people what
what happens to them as a result
he who is dwelling who paramatman where atmani in one's own self again let us
not have the idea like water in a vessel or like oil in a
vessel paramatman is not dwelling here i am that
paramatman that is the idea but as if within the
body within the mind running the body and
mind and invigorating enlivening
using the body-mind the jiva-atma is as it were is running
crystal clearly they are able to see it but there are people who are not yet
endowed with shraddha and they they do everything wrong that's
why even though they strive
they have not become perfectly purified they have not become
they have not acquired enough discrimination why
because they are still attached to the objects
most of our so-called spiritual aspirants belong to this category
with a big mouth they go on telling i am a devotee of god
and to boot i am initiated by such and such a great soul
and i get all knowledge my guru assured me that i will
he will give me everything but here so much of attachment to the body
to the mind to family to children to grandchildren to everything if one
single pie is somehow rolling from this
staircase 90 years old man he rolls down just to catch that one penny
anyway i do not want to go into these deep descriptions
but i see it every day how much people are
attached so but they are striving one day
vedanta assures us they will also slowly slowly
they will become better and better but they have to be reborn
many more times but nobody will be left behind
one day they will also attain that is what the lord
also says bahunam janmanam ante jnanavan mam prapadyate vasudeva sarvamite
samatma sudurlabhaha yatan topi even though they are striving
striving means japa dhyana pilgrimage visiting ashramas visiting
temples performing pujas performing vratas
studying scriptures listening to talks but akritatmanaha
their minds have not become sufficiently purified
what happens nayanam pashyanti achetasaha
they're considered as achetasaha that means what thoughtless
that means uncontrolled minds na atmanam pashyanti
they do they are incapable of perceiving this atman within but they will do it
if they do not give it up here akritatmanaha means impure minds
that means what i am the body i am the mind and i am also my family
my wife my husband my children my parents
my friends my religion my scripture my guru my sadhana everything
my my my my is called mine and really it is a landmine
so the lord is telling why he is telling beware
you may be striving but stand aside and look at yourself
and then go on saying am i really acquiring that
wisdom am i getting purified what is purification
detachment detachment detachment am i too much attached to this something
goes whether it is consciously unconsciously
willingly unwillingly how much am i affected
no i will i should not be affected because i believe in god's grace
my own prarabdha whatever has to be mine it will be mine whatever i do not
deserve it will go away either by god's will or my prarabdha
such is the one how to finally progress in the path of yoga
earlier we discussed in the fourth shloka of this very chapter
and we discussed in detail there i'm not going to go into it
but what it means is we have to practice
certain spiritual disciplines as depicted in the scriptures as
explained by our teacher that is to say
and whatever you have
the dualities heat and cold honor and dishonor
and gain and loss and victory and defeat whatever happens our minds should be
gradually less and less and less affected more
and more and more calmness should be prevailed
the atman has been described and how we are all jivatmas
and jivatma is none other than paramatma jivatma is nothing to do with body mind
etc and that is how through practice of yoga
we slowly try to understand i am the atma i am not the jiva i am paramatma
etc now i am the paramatma i am pure consciousness
in the form of jivatma paramatma is there
and i and paramatma are one what about this
my experience what am i what i am experiencing
this whole world through the medium of the body mind what about that
vedanta categorically says there is no world created by a devil
it is nothing but paramatma only has divided himself into
the experiencer and the experienced in fact
paramatma alone has become the jiva and also the jagat
and then what is he doing he is sustaining himself
how paramatma is manifesting as this jagat
as this universe is being put into the next few shlokas in fact from 12th to
15th 12 13 14 15 4 shlokas so most marvelous topic we will now just
briefly discuss 12th shloka
what is the light saying the light that is in the sun
and illumines the whole universe the light that is in the moon
and is likewise in fire know that light to be mine see earlier we have seen that
in this very particular chapter
the sun cannot illumine the paramatman because the effect can never
illumine the cause the cause can alone can illumine the effect
and that is my highest supreme abode and somehow if someone can reach by
taking surrender surrendering himself fully to me
such a person that is the last life he attains
liberation we have seen it earlier in this what is he telling
in fact that we see the sun we see the moon
and we see the fire what are all these three what is common thing among these
three first of all all give light all give
heat there is a heat from the sun there is the
heat from the moon there is also heat in the fire
but here is are there really three things there is only
one thing what is that the sun what is the moonlight
borrowed light reflected light like our mind reflects the consciousness and is
called jivatma the moonlight moonlight is a misnomer
moon doesn't have any light but it acts as perfect
mirror and it has its own special function
we will see it in future and what is this fire
if there can you imagine if there were to be no sun
will there be fire fire means light and heat
what is the sun fire and heat is it fire and heat only
no it is paramatma pure consciousness but manifesting for creating this world
for sustaining the world and for again dissolution of this world
it is the sun responsible even the scientists have
recognized it without the sun there is no
life that means there would be no death that means there is no creation
and there is also no dissolution and means in between whatever is there
is not there so what is the first point that these three
they have their own functions but all these three
are one three in one and one in three each having their own special function
but who is the sun the sun is nothing but
so who is the sun that he says it is me whatever light you see
whatever power you see in the sun in the moon
in the fire the power of the sun the power of the moon
and the power of the fire that with the mamakam know that i am only
manifesting it is my power at the end of the 10th
chapter
what is he doing the lord is creating lord is sustaining the lord is again
recycling it srishti stithi and laya how is he doing it with the help of
these three the sun the moon and then the fire all the
fire is nothing but manifestation of the sun
moonlight is manifestation of the power of the sun the light of the sun
sun of course is the manifestation of the sun and the sun itself is nothing
but is called god especially in the vedantic
language aditya narayana surya narayana
that's why everybody is java kusumasam kasham
kashyapayam mahadyatim dhvantaring sarvapapaknam pranato asmi divakaram
hiranmayena patrena satyasya apetam mukham
tattvam pooshan apavranam satya dharmaya pooshan
you are the sustainer you are the creator you are the sustainer
you are also the recycler these marvelous ideas are there
and in the four shlokas we will see them
hopefully tomorrow because really speaking this 15th chapter
is incomparable chapter and you forget even if you forget the
entire bhagavad-gita remember this one more than sufficient
entire essence of vedas upanishads bhagavad-gita
all scriptures puranas and also the gospel of sri ramakrishna
is contained in this 20 shlokas of this 15th chapter
we will deal with it tomorrow
om vasude vasudham devam kamsa janura mardhanam
devaki paramanandam krishnam vande jagadgurum
may sri ramakrishna holy mother and swami vekananda
bless us all with bhakti see you tomorrow

[[Category:Bhagavad Gita]]