Purusha Suktam Lecture 03 on 08-June-2023

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

1. Muladhara Chakra (Base of the spine): Root chakra associated with basic survival instincts and grounding.
2. Swadhisthana Chakra (Genital area): Sacral chakra related to creativity and sexual energy.
3. Manipura Chakra (Stomach area): Solar plexus chakra linked with personal power and self-esteem.
4. Anahata Chakra (Heart area): Heart chakra associated with love and compassion.
5. Vishuddha Chakra (Throat area): Throat chakra related to communication and expression.
6. Ajna Chakra (Forehead area): Third eye chakra linked with intuition and insight.
7. 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.

1. 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:

1. Virat: The universal physical form, representing the collective gross body.
2. Hiranyagarbha: The universal subtle body, encompassing all minds or subtle bodies.
3. 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:

1. Prajna: The individual causal body.
2. Taijasa: The individual subtle body.
3. 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

1. 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.
2. 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.
3. 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.
4. 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."