Bhagavad Gita Ch11 part 01 on 10 October 2020

Full Transcript(Not Corrected)

Om Vasudevasutam Devam Kamsa Chanuram Ardhanam Devaki Paramanandam Krishnam Vande Jagadgurum Sarvopanishadho Gavo Dogdha Gopalanandana Partho Vatsa Sudhir Bhokta Dugdham Geetam Ritam Mahat Mookam Karoti Vachalam Pangum Langhayate Girim Yath Kripa Tamaham Vande Paramananda Madhavam By God's grace, we have completed the 10th chapter called Vibhuti Yoga of the Bhagavad Gita. We will now deal with the 11th chapter, a most marvelous chapter. It is called Vishwaroop Darshana Yoga or the vision of the universal form of the Divine Lord so graciously granted to Arjuna and to quite a number of people. Why this particular chapter? What is the relevance? What is the connection between the previous chapter, 10th chapter called Vibhuti Yoga and this particular chapter? And before that, the last, almost the last verse of the last chapter we have completed, the Lord says something very wonderful summarizing the entire 10th chapter of the Bhagavad Gita. Yad Yad Vibhuti Mat Sattvam Shreemadurjitamevava Tattva Deva Avagachchattvam Mama Tejo Amsha Sambhavam Wherever you find a great manifestation of energy, beneficial and uplifting to humanity, know that I am present there. A portion of my own infinite and unimaginable nature is present in that particular event or person. We have seen that nearly there were more than 75 descriptions of the Vibhuti, special glories of the Divine Lord in the 10th chapter. So that is why we bow down to greatness wherever we happen to see. Even if we do not see, suppose you find that some great person, maybe a scientist, maybe a musician, maybe an ordinary person has discovered something, has done something extraordinarily great and we see that is the manifestation of the will of the Lord through that particular person. If it is an event, for example, tsunami, earthquakes, these are also, let us remember, everything happens by the will of the God, by the will of the Divine Mother. So when we see such greatness, not only in great people but what we consider very ordinary people and Hindus have invented very bad words like Mlechas, there are so many so-called fourth class or untouchable people who are one of the greatest devotees and hundreds of such people are there, we have to bow down to them. That is the way we have to advance in spiritual life. So many sages and saints and devotees consider this particular chapter is a very helpful spiritual sadhana. Before we go into the 11th chapter, let us briefly recollect what we discussed, what is the essence, summary. In the 10th chapter of the Bhagavad Gita, Lord Krishna had enumerated at the request of Arjuna himself in how many ways he manifests himself in this world. In reply, the Lord says, the entire world in fact is my manifestation. But for an ordinary person, when you see a roadside small plant, not beautiful, very insignificant, maybe even there are no flowers, it is difficult to think that is the manifestation of the Lord. But when we see the most beautiful lotus, a fragrant rose, a huge tree, anything that is marvelous, then we keep wondering there is so much of greatness in it and let us equate that greatness with the divine Lord. But it doesn't mean that greatness alone is the Lord, everything is the Lord, that is the idea. So about, as I mentioned, more than 75 manifestations are revealed by the divine Lord Krishna in this 10th chapter. This chapter is mainly for the contemplation of the divine Lord so that we may slowly develop a spiritual insight of seeing the whole world as God. This is called deification, divinizing of this world. Necessarily we have to start with a few special things and then slowly extend that vision of seeing God to more and more and finally to everything in this world. So let us take one example. So first we see in our very Upanishad, Taittiriya Upanishad, among many other Upanishads, tell us, see God in the mother, in the father, in the teacher, in the guest, that is a gradual expansion of our spiritual insight beginning from the people who love us very much, who protect us much, who bring us up and to whom we are eternally grateful. But slowly extend it to the teacher who is only related much later on to us and then anybody who comes to us as a guest and then it should not stop there. It should be extended to everything in this world. Let me give you a beautiful example of this expansion. But very briefly that happened in the life of one of the greatest devotees of Sri Ramakrishna, a woman devotee called Gopala's mother. She started coming to Sri Ramakrishna and she was a child widow and she was addicted to Japa. Her Ishta Devata, chosen deity was the child Gopala, Bala Gopala, the crawling Gopala. For more than 33 years she had uninterruptedly, unceasingly with the greatest Nishta, whole day she used to spend only in Japa of her beloved Gopala. And at the end of the 33 years, slowly this lady's mind had become matured spiritually and one morning, early morning after she finished her Japa, she had a vision of first Sri Ramakrishna and then child Gopala. Any number of endearing, sweet and divine sports he was playing with her, her mind was totally unconscious of the external world. As soon as it was dawn, she ran to Dakshineshwar and to her great surprise, she saw her Gopala entering into the body of Sri Ramakrishna, coming out etc. And by that Bhagawan conveyed to her, I am not only this imaginary figure, this living Ramakrishna is none other than me. That's what Sri Ramakrishna also confirms, he who was Rama, he who was Krishna is again reincarnated in this world as Ramakrishna in this age for the good of humanity. Then we see, after few days, this Gopala, when he helped Gopala's mother to identify Sri Ramakrishna with Gopala, this Gopala started entering into the bodies of the important disciples of Sri Ramakrishna, going inside, coming outside their bodies, conveying they are also some other forms of mind. There everybody intimately related with Sri Ramakrishna and then after one or two months, when she attended a car festival at Panihatti and that day he revealed himself as the universal form. Everybody, devotees, non-devotees, living, non-living, the chariot, the priests and the people who are playing musical instruments, people who are singing and the people who are pulling the chariot, the people who came to see the Divine Lord, people who are devotees, non-devotees, living, non-living, the whole universe appeared as different manifestation of the Divine Lord Bala Gopala. With that Gopala's mother's spiritual practice had come to an end. She realized everything is Brahman and she became completely free. That should be the purpose, the idea, the Lord says start with some individual manifestation, progress gradually, see more manifestations and in the end you will have that vision, what is called Vishwaroopa and then we also know Hinduism helps us. How? It tells us that not only mother, father, teacher and guest but mountain, a river, a tree, a plant, an animal, a bird, everything also should be divinized. A snake called Naga is also manifestation of the Divine Lord. Then Himalaya Parvata, Meru Parvata is what we also saw in the 10th chapter. Nadis, all rivers, then Tulasi plant, then Bilvavriksha and then the bull and a cow and a peacock and a mouse, everything is divinized to indicate that everything is nothing but me but start with a small change of vision, finally you will have a universal vision. So these are the summary that you see the manifestations of the Lord, recognize the Lord, salute the Lord and slowly expand your vision. Ultimately you should be able to see the whole world as nothing but pure Brahman. In this 10th chapter we have got a few memorable verses. I am going to just recount a few of them. In this last verse which is 42nd verse of the 10th chapter, the Lord is telling why should I go on continuing that the whole universe is held up by me, is protected by me, is nourished by me, sustained by me and uplifted by me, all this with just an infinitesimal part of my power. Ekam Shena Krishna, like Lord Krishna with one little finger held up the entire Govardhana, the hill of Govardhana, so also I hold this own universe. Holding means let us not have a wrong idea, he is different, the mountain is different. No, I myself manifest as the upholder, I also manifest as the upheld. So that is the essence of the 10th. Naturally what is the relationship with the 10th chapter? Arjuna heard, he had tremendous faith and then he says, Oh Lord, whatever you told me about your divine manifestations, they are all absolutely true. I have no doubt about it. Only in human language he says, I have no doubt about anything that you said. The first word is Sathya, second word is Sathya, everything that came out of your mouth is Parama Sathya. But that is only understanding through faith. I want to have a direct knowledge by experiencing your Vishwa Rupa Yoga. That is the relationship. Arjuna at first, he requests the Lord, Oh Lord, you please grant me that vision about which you have been describing. That's why the Lord out of his infinite grace, he says, Oh Arjuna, with your worldly eyes, intellectual eyes, even the eyes supported by faith, is not going to reveal my secret vision. So I am going to give you divine eyes, a spiritual eye. Then you will be able to see entire universe with a changed vision. So let us see this one, how we proceed, how the Lord reveals himself. Important point is nobody can see him. The Lord himself categorically reaffirms this statement which we just now made that Lord can be seen only by his grace either singly in the form of our chosen deities or as a universal form by sheer grace of God. Not even Devas, not even higher beings, celestial beings can ever have any vision of mine. In fact, very few people have this vision of mine and I will grant it to you and only by my grace. But to go a little forward, Arjuna requested, but was he ready for the vision? He was not ready. How do we know? Because after a few seconds, he became so frightened. He thought he was going to have a cardiac arrest. He himself confessed, he was a wise man. He said, oh Lord, I am not ready. I cannot bear this universal vision, especially the negativity of death, destruction, terrible disaster, pralaya, that's what he saw. Srishti, sthiti and pralaya. Srishti is okay, sthiti is somewhat okay, but pralaya is intolerable. Of course, the divine Lord had given a glimpse, perhaps assuring him, surely assuring him that for now this will do, but you will have undoubted faith that such a vision, such a scene is possible, divine sight is possible and you will do further spiritual practice through this practice of Karma Yoga, which at this particular moment is to join in the battle and do your best to protect Dharma as a Kshatriya. So he withdrew and Arjuna became a little bit somewhat assured. He became peaceful and it seems the whole world became peaceful and that is how that unless we are ready, sometimes the divine Lord may bestow His grace, but we will be able to receive, but we won't be able to retain it for any length of time. Some of the experiences of the devotees that happened on 1st January 1886 confirm it, but that's not the only occasion. Many occasions previously also, Narendra, Swami, future Swami Vivekananda, then Swami Brahmananda, many of his disciples, they never were able to contain even after being granted these special visions by Sri Ramakrishna. When the occasion comes, perhaps we will refer to them, but now this 11th chapter is called Vishwaroopa Darshana Yoga, that is the vision of seeing this entire universe not as living and non-living, not as an ordinary thing, but the entire cosmos visible as well as invisible as nothing but the manifestation of Brahman, the divine Lord with name, form and special qualities. This chapter, 11th chapter has 55 verses. So this is the background, but before I go further, I want to speak something about the universal vision of Sri Krishna and we know that those who are devotees of Sri Ramakrishna and other devotees, spiritual aspirants who studied, heard about Gita, studied about the Gita and heard about Gita and they also know that this 11th chapter, the Lord had given out of His grace this universal vision, the vision of the entire universe as no other than the divine Lord Brahman to Arjuna, but this is not the only occasion, at least we get many occasions in Purusha Sukta. There is the description of this beautiful universal vision. Purusha Sukta is a beautiful Rig Vedic hymn in which Purusha or Brahman, the Atman, the divine Lord Himself manifested as this universe in the form of Brahmanas, Kshatriyas, Vaishyas, Shudras, the living, the non-living, etc. So what is the point? The point is some great seer, Rishi had beheld the divine Lord in the Vedic times exactly in this form and he has been describing his spiritual experience in the form of this universal vision and that is the description we get in the Purusha Sukta. Every Sukta, Sukta means Su plus Ukta, Su means well, Ukta means expressed, said, well said, but this well said, it is not an intellectual expression, but an actual experience that has been translated into human words by people who heard it from the people who were the experiencers, that is why they are called Rishi, Rishati, Janati, he who experiences a new divine truth and conveys it to his followers, such a person is called a seer, a Mantra Drashta, a Rishi, etc. They are also called Kavis, not poets, but the all-knowing ones. So as soon as we hear Vishwaroopadarshana, universal form, we presume that it only happened in only once to Arjuna, that is what we get in the 11th chapter of the Bhagavad Gita, but in reality this has happened many times. So I am going to briefly describe when it has happened. So now I said about Purusha Sukta, it is not the only Purusha Sukta. There was one Rishi, Vamadeva, he also realized and then he expressed again in the Taittiriya Upanishad, Aham Annam Aham Annam Aham Annado Aham Annado Aham Annadaha I am food, I am the eater of the food. This whole world consists of only two things, the knower, the known, the seer, the seen, the experiencer, the experienced, the knower, the known. The whole universe is nothing but a seer and the seen, Drik and Drishya. So whatever is Drik and Drishya, that is what the whole world is, is nothing but universal form of the Divine Mother. It is not that like a potter creating a pot and he is separate, pot is separate, but it is like wood with a name form becomes furniture, clay becomes any number of products like pots etc., gold becomes billions of ornaments according to the imagination of the goldsmith. Like that the Moolakarana, the Divine Lord Brahman or Saguna Brahma, he himself manifests. The nearest analogy is the waker in the waking state when he goes into that special state called dream. He divides himself into the seer and the seen, the knower and the known, the experiencer and the experienced, the subject and the object. He thinks there are many things, I am entirely separate from everything else. He doesn't recognize in that state of which we call dream, upon waking up but while experiencing that is the real state called Jagratavasta. Jagrat means real state. In that state he is different, billions of things are there, everybody is different, living, non-living, every living being is different from him, every non-living thing is different from him and every living thing is experiencing every other living and non-living thing. So there are many seers. Upon waking up then he understands I am that one seer, I am also all the other seers, I am both the seers and the seen, the knowers and the known. If I am the knowers then I don't need to call many knowers, I am the known, I am the knower, everything is known, I am both. And this beautiful topic has been beautifully enumerated by Lord Krishna in the 13th chapter called Kshetra Kshetragna Vibhaga Yogaha. Then he says everything is a Kshetra, I am the only Kshetragna. This topic we will come later on. So what I am trying to convey to you that there are what is called many Vishwaroop Darshanas are there. Of course of all of them the most descriptive one we get only in this 11th chapter that was granted to Arjuna. But in the Mahabharata, we all know this Bhagavad Gita is coming from Mahabharata. So also when Udyogaparva, Shri Krishna went as a peace ambassador to the court of Dhritarashtra and Duryodhana and others were plotting to do away with him, then Krishna once more shows he is a little bit different but Vishwaroopa and then hearing the commotion, Dhritarashtra, the blind king, he enquires, comes to know and requests Krishna that please grant me that vision and the Lord also grants to him. But then some curious incident is there. I am not sure whether it is in the Mahabharata or not but we come to know about that incident. Having beheld that enchanting spiritual vision of the Lord, of the entire universe as the divine Lord, Dhritarashtra at the end of it, he begs Krishna, the Lord, O Lord, I was blind, I could not see anything. By your grace, now I could have this spiritual vision and I do not want to have this, see the world again once more with these eyes. Please keep me blind so that I can always meditate upon this divine vision that you granted me. But the lesson we have to learn from this event is even after beholding this most wonderful spiritual vision that was granted to very very few people, even then he remained the same blind fellow, a slave to his evil son and not the slightest wisdom had improved in his mind and he behaved even worse after this vision. How do we know? Bhagavad Gita's very first shloka, he says, dharmakshetri kurukshetri samaveta yuyutsavaha What does he say? mamakaha, my children, pandavas chaiva What did they do? that mamata tu nagai mere manate This blindness has not gone. What is the lesson? Unless we are sincerely spiritual, God may grant us vision but if we do not improve in our character then it is practically, I would not say useless but it will take a long time. Definitely every vision will help us. So these are the two mentions. Another vision that we get is when Akrura at the behest of Kamsa was sent to Gokula to fetch Krishna and Balarama with the evil intention of murdering them, doing away with them because Kamsa thought he tried so many things but they never worked so he decided in front of his own eyes he will get him killed and Krishna of course knew what is going to happen so he came to Mathura and then you can see so many things happened but when Akrura went to fetch Krishna willingly he came. It was evening and Akrura was addicted to the sandhya. He entered into a small lake and as soon as he dipped his head he had a divine vision of the chariot in which he saw the divine Lord and Balarama etc. When he opened his eyes, came out of the water and looked at the shore, the chariot was there, Krishna was there, Balarama was there. When he again ducked his head under the water again he had beheld the vision of Vaikuntha as Narayana and he came but in his character also not much has changed. So we can say one kind of divine vision may not be Vishwaroopa but that is there. Now coming back to Bhagavatam, we had two occasions. In the Bhagavatam we see one occasion is probably remembered by many people when Balarama and others complained to mother Yashoda that your little Krishna had eaten mud and Yashoda took Krishna and says you open your mouth. Krishna was vehemently denying, no, no, no I have not eaten. All these fellows ganged upon me and they are complaining against me to you. But then Yashoda said what is the use of such arguments? Just open your mouth, if there is mud I will see the traces and if there is nothing is there I know that you have not eaten. Very peculiar situation. She was most loving and she doesn't want Krishna to eat mud but as I said earlier Lord takes this occasion to bestow his greatest grace upon whom he thought they are my most beloved devotees who could be greater than mother Yashoda and of course we know as soon as Krishna was born he bestowed his Vishwaroopa divine form with four hands etc upon his Garbhadarini Ma, the mother who gave birth to him that is Devaki in the prison house in Mathura. So coming back to Gokula and Krishna said don't believe anybody. I am opening my mouth just look into it. So what did this lady see? Just one minute I am going to... So here is the translation from the Bhagavatam. Dear Krishna, why are you so restless that you have eaten dirt in a solitary place? This complaint has been lodged against you by all your playmates including your elder brother Balarama. How come? Then Krishna said don't believe all those fellows. They are all telling lies. Very interesting. I will pass a small comment before passing. The whole world is Mithya. It is nothing but no truth in it. If the whole world is Mithya, if somebody tells something whether it is true or untrue that is also really Mithya only. In the Mithya world, in the delusory world, unreal world there is nothing called real truth and unreal truth. This is a profound thought. I will leave you with that thought coming back. So Krishna said that I am opening just look. When Krishna opened his mouth wide by the order of mother Yashoda, she saw within his mouth all moving and non-moving entities, outer space, all directions along with mountains, islands, oceans, the surface of the earth, the blowing wind, fire, the moon and the stars. She saw the entire planetary systems, what we call billions and billions of galaxies, water, light, air, sky and creation by transformation of ahankara. She also saw the senses, the mind, sense perception and the three qualities sattva, rajas and tamas, goodness, passion and ignorance. She saw time allotted for the living entities. She saw natural instinct and the reactions of karma. She saw desires and different varieties of bodies moving and unmoving. Seeing all these aspects of the cosmic manifestation along with herself and the Vrindavana in which she was located, she became doubtful and fearful of her son's nature. Further description goes there that she asked him to open Krishna's mouth and she saw the entire universe and in that universe she saw again Vrindavan and she saw another Yashoda asking her son Krishna to open his mouth. Vision within vision. Then she saw in the third vision that again same thing is repeating umpteen number of times like in an unending circle. Like in a barber shop you see infinitely stretching mirrors, reflections, barbers and ourselves, everything we see there. So this is the divine mystery. But even before that there was another occasion. This comes in Bhagavatam 10th skandha 8th chapter verses 37 to 39. Krishna's manifest pastimes. The translation goes like this. O King Parikshit, when the child Krishna was almost finished drinking his mother's milk and mother Yashoda was caressing him and looking at his beautiful brilliantly smiling face. There was a time Krishna expressed his desire to think that I am hungry, please feed me. Mother Yashoda took Gopala, Gopala means child on her lap and then started suckling him and then a little bit of milk was flowing and he was looking at her with soulful eyes and then she was looking with what is called with unwavering sight only because Krishna, the very name Krishna means Karshateetha Krishna, he who pulls your whole soul towards him, you cannot help it and he did that to his mother and she was looking and as if like children they become a little bit sleepy while drinking and then he end and that is when the mother's reaction came. Yashoda saw in his mouth the whole sky, the higher planetary system and the earth, the luminaries in all directions, the sun, the moon, the fire, air, seas, islands, mountains, rivers, forests and all kinds of living entities moving and non-moving. So this is what we get in the beautiful description when he was looking, this was the vision he had. What is this vision? This is also called universal, the whole universe. The whole universe was perceived in Krishna's mouth. Such a description again we get in Markandeya Purana. Markandeya one day found himself on the shore of a huge ocean, ocean itself is huge and then he beheld that the Lord was half reclining on the shore and Markandeya went innocently near him and then unintentionally he was sucked through the intaking breath of the divine Lord and he fell into the stomach of the Lord. Then he found himself into a huge cosmos and in that cosmos there was this our cosmos, our galaxy, our earth. He found himself again on the shore of a sea and again the Lord was breathing in and again he fell. Second vision, inside the vision, inside the vision. These marvellous revolutions, I am bold enough to say you won't get anywhere in any literature in this world. If it is there I don't know but so far as I know I do not get. Like this so many descriptions are there. Now before I come to Arjuna's verse, of course the most striking one because here we see the greatest description by Krishna himself, what he has seen. The other descriptions were given by other people who were narrating those incidents but here we get direct experience of Arjuna himself in this description. But as I mentioned, lest we think they are all cock and bull stories have happened in Bhagavatam or in Ramayana or in Mahabharata. Now I narrated the incident of Gopala's mother, that's not the only one. There was a monastic disciple of Sri Ramakrishna, Swami Abhidananda. He must have prayed, must have requested, cajoled and pestered Sri Ramakrishna for a vision and one day he was narrating, I had this universal form. I saw Vaikuntha with all the worlds, Bhagavan Krishna. I saw all the gods and goddesses, celestial beings, human beings, all beings, everything that like Arjuna and he was overwhelmed and then when he met Sri Ramakrishna, he narrated. Then Sri Ramakrishna looked at him and said that with this universal vision, your visions of gods and goddesses has come to an end. You in future are not going to attain, have any more of such kind of visions but instead you will have knowledge, divine knowledge. Anyway for a devotee it is very rare, even divinity, celestial beings are very few people have but one thing very peculiar we get here that when Arjuna was having this vision, who had seen? Sanjaya had seen, Vyasa has seen, Arjuna has seen and then it is said in that vision of Arjuna, the Siddhas, the Gandharvas, the Kinnaras, special celestial visions, the Rishis, the Munis, everybody was beholding this universal vision. This is the report of Arjuna and they were struck with awe, with fear and they could not utter Siddha Sangha, Siddhas. So Vismithas Chaivasarve, they were overcome by tremendous surprise, shock to have this vision of yours but the ultimate result is everybody was frightened. I will just deal very briefly but when it comes we will deal a little more detail but everybody was struck with a tremendous fright. Why? What is universal vision? To put it briefly, it is nothing but Srishti, Stithi and Laya, creation, maintenance and destruction. This goes on in a cycle endlessly, cycle within cycle, galaxy within galaxy and universe within the universe just as I described Yashoda's vision and also the vision of Markandeya is endless. Where is the beginning? Where is the end? That's what the frightened Arjuna tells, I cannot recognize the beginning, the middle, the end of what I am seeing. Where it is? How it is? Why it is? So this goes on there. So we know so many people have seen and also when Bhagawan revealed Himself at the court of Duryodhana, Duryodhana had seen, many other people also had seen. Again to stress the point that no change has come in their behavior. Now I am going to give you out a tremendous secret. It is in brackets. What is it? That the whole universe is nothing but the Lord. He is manifesting as Srishti or creation. He is sustaining the so-called appearance of apparent creation, maintaining, sustaining like a magician creates, sustains and ends his divine magic. So also here the divine Lord is manifesting and it all comes to an end. What does that mean? That means who can do anything? The whole world is nothing but one divine will, nothing but divine will. This is what Sri Ramakrishna in simplest language is used to express in the form of that most popular song. I hope you remember. O Mother, the whole universe is run by your will because You are the one who creates, who sustains and who dissolves the whole thing into yourself. So let me also give because this beautiful memory has come to me from the life of Sri Ramakrishna. Ramakrishna had many experiences. Of these experiences I am going to only narrate two special experiences. One experience is you know in Vedantic language, in Bhagavad Gita language, the Lord said I am the Yoni, I am the cause of this entire universe. So Brahman is called Brahma Yoni that is the cause Brahman as the cause and it is often represented as a triangle. Srishti, Stithi, Laya as a triangle. Always it goes together and there is no beginning, there is no end. And Sri Ramakrishna was reminiscing his experiences. He said one day I had a darshana, the vision of Brahma Yoni. I saw that innumerable worlds are being created and then again merged after living for a few seconds like the modern scientists. They tell us this beautiful discovery by them. Every millisecond, billions and billions and billions of cells, atoms, particles coming into existence and just in the flash of an eye, uncountable time they disappear. Again they come, again they disappear. So this vision came and I became unconscious. Later on I reminisced about it. But there was a different way of expressing the same universal vision that one day he said that I have seen, just now I remembered a third vision also. I will share it with you. We will enjoy it but very briefly. So second vision. Sri Ramakrishna was narrating. One day I saw Mother Saraswati and in Hindu lore Mother Saraswati, Goddess Saraswati is the embodiment of knowledge, wisdom. She is depicted with a veena, a musical instrument and she is expertly playing it. So he said I saw one day Mother Saraswati started playing this veena and as she was touching the strings, slowly the sounds started to vibrate and out of that vibration started very small way creation, small creatures started to come out and as the music was going on it started spreading wider and still wider and still wider and still wider until the whole cosmos has been covered up and slowly she was winding up the playing. As she was coming to the end, the whole manifested universe again started coming back and then I saw finally as soon as she stopped playing, the last manifested universe merged into that sound. That sound merged into Mother Saraswati. There is a special school of philosophy called Spottavada, the philosophy of sound. I will not go into that just now. Now what are the modern scientists telling now? So before I go into that I have to tell you something that this playing of the Saraswati is a continuous affair. See Ramakrishna had just shed one glimpse but again and again in unending circles this creation and living for a short time and going back into the constituent elements is going on all the time. That's why Srishti or creation is called Anadi, beginningless. This Stephen Hawking, what did he discover? So to say point of singularity when Big Bang occurred. As soon as Big Bang occurred, it was a point without any dimension and slowly it acquired two dimensions, single dimension, double dimension, triple dimension and went on expanding, expanding, expanding, expanding. As it stopped, even now it is expanding and a time will come when part of it will start collapsing and then condensing and slowly becoming one point of singularity and this has happened. The only mistake the scientists committed was that was the very beginning of creation of this universe nearly 14 billion years back. But now just today or yesterday I read a news, an American scientist had discovered a Nobel Prize winner and he said that before that there was a universe which contracted, before that there was another universe which contracted, before that there was another universe. How beautifully the modern scientist discoveries are being enumerated by this Bhagavad Gita and I supported it with the vision of Markandeya and Yashoda etc. And now let us meditate upon them. So we will end this today's topic that Vishwaroopadarshana is not a one time event. It happened many times. Perhaps it happened to many people and most people will keep quiet, enjoy themselves. But we know Sri Ramakrishna's experience, Gopala's mother's experience and Avedanandi's experience etc. Many more such incidents are there. They are coming to my mind. I do not know whether I am going to share them with you but I might also. But the point is that ultimately every spiritual aspirant must see God not only in his heart but Vishwam, Vishnumayam, Jagat, Sarvam, Vishnumayam, Jagat, this entire universe is nothing but another form of the God, the entire universe. That is called universal form and what did Arjuna see? What happened to him? These beautiful ideas we will expound tomorrow morning.