Purusha Suktam Lecture 03 on 08-June-2023

Full Transcript (Not Corrected)

We are studying the Purusha Suktam. So far we have completed two classes. What does this Purusha Suktam for that matter? Any Suktam wants us to understand. First, stop looking outward. Second, start looking inward. Third, purify the intellect. How? Through prayer or through the recitation of Medha Suktam. Four, change the looking glass. Five, see divine inside. Six, see divine outside everywhere. Sarvam Kalvidam Brahma If we understand, keep in mind this one Mahavakya, we get the essence of all the Suktas, all the Upanishads, all the Shrutis, Smritis, everything in this world. That's what Ramakrishna used to say. God realization is the only goal of life. Sometimes Ramakrishna used this beautiful word to develop intense love for God is the only goal of life. What is he telling? Love, true love is to be one with God. Why? As we have studied, Yajnavalkya teaches this great truth. Nobody loves anybody else. Everyone loves their own self. But when we start loving God, then there is no everybody. Everything is God. I am also God. God is me. There is no difference at all. That is why Ashtavakra says, Tasmai Mahiam Namo Namaha Salutations again and again and again to me. This is the essence. So the Purusha Sukta first of all begins with the praise or the Vibhuti of God. We have seen in the 10th chapter of the Bhagavad Gita. It is called Vibhuti Yoga. Arjuna specifically requests, Krishna, I am a beginner. So I don't have the capacity to meditate upon you as you are. But I want to progress. For that purpose, you tell me, how can I recognize you, especially in this world? Then the whole 10th chapter is, though among the seasons I am the spring season, among the mountains I am, Sthavaranam Himalaya, among all the Yajnas, Yajnanam Japa Yajnu Asmi. Very interesting manifestations. Diyutam Chalayatamasmi Among the deceiving practices, I am Diyuta. That is what Yudhishthira and others have done. So why? Because that takes one to God. So every one of us is playing this Diyuta only, gambling only. What is gambling? Not knowing for certain, having faith, hoping for, so giving whatever we have, expecting we get much more, is the essence of gambling. You go to Las Vegas and gamble. What is it? If I pay one dollar, perhaps I may end up as a millionaire or as a billionaire. So do some people get? Yes, definitely some people do get. There is no doubt about it. So spiritual life is in a way of speaking. Remember, don't object. Why are you comparing spiritual life to a gamble? Gamble because God is highly unreliable. One moment He will show you so much love, you are overwhelmed. And then next moment He will make you underwhelmed. So He is playing, this is His Leela. But ultimately He will take, this is called the blind man's bluff. Blind man's bluff is a game. That is the game the Lord is playing with each one of us. The whole universe is a big drama. Hoi to jai ho para anke, para anke putra hoye. Beautiful song. This comes from Dhananjay Bhattacharya, a marvelous singer in Bengal. He sang this song, Ae prapancha maya mohe. This whole world is full of Maya. What does it mean? It means it is neither real nor unreal. But it is there so we can participate in it. God wants us to participate in His Leela. Why does He want? Because He is the first come first served person. So this whole thing is Leela. What does a Jeevan Mukta see? The whole thing is a play. That's why Swami Vivekananda met a sadhu, who was Jeevan Mukta, who was being pelted by stones by small boys. He was not trying to defend himself. So blood was flowing. Then Swamiji could not stand it. He drove away the urchins. And that was Swamiji's Leela. Once some missionary people were criticizing and downgrading Hinduism. Swamiji politely asked them to stop. They did not stop. They thought this fellow is an Indian. What can he do? But unfortunately that missionary white man was a crony fellow. Swamiji caught hold of his throat and said, One word more, I will throw you in the ocean. After that they never came out onto the deck in the ship. But this sadhu, he was participating in a different way. And Swamiji was washing his blood off. And he was telling, When Swamiji asked, Why did you not protect yourself? Then he said, Thus prays Father. Father means God. I am participating. Who is pelting me? Me. And who is being pelted? Me. And who is me? Brahman. Everything is Brahman. Of course, this is the peak of realization. But we have to go. How do we go? Find out. First of all, Matru Devo Bhava Those people whom we love very much. Then next comes only Father. Pitru Devo Bhava Then comes Acharya Who gave us all that we are today. He is called Acharya. But the same Acharya later on becomes Guru for us. So Guru Brahma, Guru Vishnu. This is the third progress. Third step. Three steps. But the last step is to see God everywhere. That is called Atidhi Devo Bhava. Means whatever experience we have, Let us see it as a divine sport. Divine Mother is sporting. I told you also a story that there is a beautiful bhajan. It is called Shyama Sangeetu. Beautiful bhajans composed on the Divine Mother. And it starts like this. Panka Jabane Ratra Dine E Ranga Kore Cho Shiva O Mother Shiva, Shivani What a beautiful sport you are conducting day and night. What is it? There is a forest of lotuses. And you are jumping from one lotus to the other lotus. Again back to the lotus. Again to another lotus. What is that lotus? Every Chakra is a lotus. That is why we call that. So Muladhara Sahasrara Padma Anahata Chakra Padma Ajna Chakra Padma Muladhara Padma Etc. etc. So everywhere it is compared to a hanging lotus. We have seen it in the Narayana Suptam. So it is just below the Adam's apple. Neelatho Yadamadhyastha Vidyullekheva Bhaswara So we have to think about God. Sri Ramakrishna clearly described it. Now that is what this Narayana Suptam started. That is where the Purusha Suptam also started. And the Purusha Suptam is nothing but from the Rig Veda. And in many parts of the Vedas it comes. Practically in every Veda it comes. The bottom line is everything is Brahman. God is dreaming. But instead of calling it dreaming, they call it Igna. So what is his Igna? That he sacrificed himself. What did he become? He became this universe. He became you. He became me. He became Jeeva and Jagat. The living as well as the non-living. The moving as well as the non-moving. And what for? We don't know. This is an eternal play that is going on. That is why the Veda says, especially Mundaka Upanishad. यथो ननावेहि श्रिजते रिण्नतेच तथा प्रतिभ्यां ओषदयह संभवन्ति यथा सतः पुरुषात् केशलोमानि तथा अक्षरात् संभवति इह विश्वम् इह, this Vishwam, अक्षरात् संभवति, that अक्षर पुरुष, प्रम्म, that पुरुषोत्तम, which is so graphically, beautifully, poetically described in the 15th chapter of the Bhagavad Gita. पुरुषोत्तम योगा, that like a spider, spontaneously produces, what is this example for? Spider brings out the threads of all its net from itself. That is, this whole universe is the उपाधान कारण, or from God as the material cause. God as the material cause and the example is, why does a spider do that? Because that is its nature, very nature. So that is the intelligent cause, that is the instrumental cause, that is the material cause and it is the cause, it is the effect. So everything is that divine. If we can understand it and meditate upon it, we will be progressing slowly in life. How to progress? Pray to the divine, let me unfold the divinity within me. So this is the way we have to unfold. So God has unfolded like this world without changing himself. Before I go further, I just now mentioned, God is both the निमित्त, intelligent and उपाधान, material, both combined causes. अभिन्न निमित्त उपाधान कारण Why? Because in this world, we see two separate causes. A pot, for example, is made by a potter. The potter is different, the potter's wheel is different and the pot is different. But the pot is never different from its material cause, which is the clay. So everything that comes out of the clay is nothing but the clay. Only a particular shape, particular name, particular purpose, utility. That is the only thing. This whole world is like that. 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. 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 aeroplane 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. 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 Navi. 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. 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 Sokshma Deha or subtle bodies, together is called Hiranyagarbha. And all the causal bodies together is called Ishwara. And why is Ishwara called Karna? 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. 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 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 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, Pishvataha Chakshuhu Pishvataha Mukhaha Pishvataha Hastaha Pishvataha 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. 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 Tishti 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 Tishti 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. 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. 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 realised that I am Brahman for him this Samsara will come to an end. But for the person who is not realised it will be going on and on. For the realised soul that is the end. For the non-realised 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 Edbotam, 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 Vedas says Brahma. Brahma, not Brahma. Brahma, Saguna Brahma. Yatha Purvam Akalpayat. He is creating, he had created an AI mould. And once he created AI mould. How did he create? Through Tapasya. And Bhagavan Vishnu revealed to him you make this mould. Ah! Now I can be absolutely very very very relaxing. How? I ask this AI, you do all this donkey's work, I will be taking rest. And especially you know, sitting in the lotus, the most wonderful experience anybody can have. This lotus is a marvellous thing. So, whatever is there, whatever was there, whatever will be there, what is the point? Everything is God. If everything is God, everything will be godly. If everything is godly, nothing new will come. The same thing is repeated again and again. You have eaten food, so people don't understand. No, no, no. My mother used to feed me with only boiled rice, boiled lentils, a slight bit of salt, etc. And had I known that this first class Andhra Avakaya will enhance the taste, I would have cried and cried until she supplied me. But she has been doing that, slowly training you, slowly getting you accustomed to that, so that you can enjoy it. You also deserve to be ready Adhikari for that. An Adhikari, even once one mother will not give. For example, if you are Sikh, she will not give you Avakaya. So, these are the things beautifully said, everything is God. God is the universe, the universe is God. This is the meaning. Purusha eva idam sarvam, yad bhotam 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 Amrutatma. 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 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. Whoever is experiencing is Purusha. Whoever 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 Kanna Mantra. Anna means this world. May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna.