Purusha Suktam Lecture 07 on 06-July-2023

Full Transcript

We have been studying the Purusha Suktam in our last class. The fourth and fifth mantras we have dealt with. What does it mean?

ततो विराडजायत विराजोऽअधि पूरुषः ।

स जातोऽअत्यरिच्यत पश्चाद्भूमिमथो पुरः ।।5।।

Three parts of the God is situated on top. The other quarter alone has evolved into this world. Then He penetrated into all the inert substances of living beings and spread them. That was the fourth part of the Purusha Sukta. The fifth part of the Purusha Sukta is TASMAT VIRAT AJAYATA. From that same Supreme Being, first He manifested Himself as Virat, as Ishwara, as Hiranyagarbha and as Virat. VIRAJO ADHI PURUSHAHA That same Being emerged and He spread everywhere and He alone is manifesting SAJYATAH ATYARICCHATAH. Having created Ishwara, Hiranyagarbha and Virat, what did He do? VASCHAT, after that BHOOMIN ATHAH PURAHAH, created Bhoomi. Bhoomi means Jagat and then what did He do? He had to create individual creatures, the bodies and minds of every living creature, Prani is called PURAHAH. PURI SHETE HITI PURI, you have to understand PURUSHAHAH. Puri means what? A body, a city actually. They are in the city. We get this idea also in the Bhagavad Gita. NAVA DHVARE PURE DEHI NAIVA KURVAN NA KARAYAT So this human body has got nine gates, NAVA DHVARA. The eyes, the ears, the nostrils and the mouth and the navel and the two, what we call waste product dischargers etc. Nine, NAVA DHVARE PURE DEHI, so He created innumerable, uncountable number of bodies right from the amoeba to the highest evolved being called Brahma. Brahmaloka, not Brahman, do not mistake it. Then, earlier I mentioned it, this was what actually the Lord had created some of the Devatas like Eshwara, Hiranyagarbha and Virat and commissioned them as if, because these three are none other than that Virat Purusha or Brahman only, but as it were, He commanded. Now I created you, you go and create yourself. There was a very funny story, Holy Mother tells it very beautifully. So this Brahma was commanded by Vishnu, Narayana. Remember, always Brahma is depicted as coming out of the navel of Vishnu, Navika Mala. And then Vishnu said, now I am very clever. So I have created a servant and I will give all the housework to him and I will rest on spring cot, Ananta Chayana. So He commanded and then Brahma obediently started. This was the story that Holy Mother gives now. He created first of all four Manasa Putras, very beautiful concept, everything, the whole creation comes out of what? First it starts only in the mind, then it appears to be outside. Really speaking, everything is NANARUPAM, only in the form of knowledge. The whole world outside, inside is only the knowledge concept, this is inside, that is outside. How do you know in dream? You think there is outside, there is inside. When you wake up, oh, it was all my thought only. So these four Manasa Putras, Sanaka, Sanandana, etc. Being the nearest creatures of Sattva Guna, pure Sattva, they recognized, hey brothers, our father wants us to enter into the Samsara Sagara, nothing doing, let us run away, become Sanyasins. And they disappeared and the father, he became very disappointed. I thought that this fellow Vishnu created me to escape work, and I have created four Manasa Putras to escape and then take rest, retired life, but these fellows have run away from me. What is the way out now? Otherwise, I will have to do the entire housework. Then what did he do? He cleverly created two separate beings, man and woman, Purusha and Sthiri. And then the Purusha forgot father, the whole world fell madly in love with the woman. The woman also madly was in love and then merrily Samsara went on from that time onwards. Nobody has ever opened the mouth, I want to become a monk. Even if in South India, if a fellow says, I want to become a monk, it is part of the marriage ritual that I want a wife, otherwise I am sure to renounce. Anyway, so what are we talking about? The Lord created, that was called Prathama Srishti, primary creation and He commissioned these Devatas. Now you start. These Devatas are called Adhishtatru Devatas. For example, all the Pancha Bhutas are the Adhishtatru Devatas. So they came together and then they said, this is your work, this is my work, and they represented their own parts. For example, Akasha as the ear, Vayu as the skin, Agni as the eye, etc. By the way, Agni and Surya are synonymous, so Aditya is there. So then the commandment came that you will have to propagate this Samsara Sagara. What to do now to propagate this Samsara Sagara? Because they were there, but the equipment was not there. This is where the concept of Igna comes. The concept of Igna is, I myself am Divine, I myself am the Karta, I myself am the Kriya, I myself am everything. How do we understand it? Very easy. Just go to the dream state. What do you do every day? You yourself, created as yourself, as your neighbors, as your friends, as your enemies, as the living, as the non-living. And if we can create such a marvelous dream universe, is it so difficult for Brahma? There was a very interesting conversation between Swami Vivekananda and at that time, what is called, his disciple, householder disciple, Sarachandra Chakravarti. And one day this topic came, which is a topic of creation. Then naturally, we don't know what happened, but Sarachandra Chakravarti had recorded these things that came out as talks of Swami Vivekananda, or conversations of Swami Vivekananda, or dialogues of Swami Vivekananda, etc. This concept was there. Swamiji was explaining, being Brahma. Brahma means Sattva Guna Sampanna. Whatever, he is also called Sathya Sankalpa, Sathya Kama. Whatever he desires to do, the moment he thinks, it comes out exactly as he imagined. And I will also explain further, the same process is going on even today, in every act. I will come to that. First I explain, when supposing Brahma says, I want a cow to be created. The moment he thinks of a cow, cow becomes Pragyaksha, exactly like love. The moment you think of a cow in your dream, immediately the cow comes. The moment you think of a beautiful building, beautiful building will come. Whatever you think, because it is all made up of what you call Vasanas, your thoughts, nothing but your Kalpana. That is why dream is called Kalpavriksha. Whatever you think in the dream, that will come true. But remember, like the story of Sri Ramakrishna, not only good things. So you are imagining good things, immediately they will come. But you are imagining, some fellow doesn't like me, he will come and beat me up. Immediately you get beaten up also. So before going to dream state, you better be aware of these problems and only think only positive thoughts. Everybody is coming and saluting me. Best thing is to dream, to go to deep sleep. Dreaming, like Swami Vivekananda, I am what is called a beautiful beam of light. Slowly that beam of light grows and grows and grows and finally envelops the whole universe. Jyoti, that was some time. The other time, I have become a monk and I depended solely upon God. And I go round and round and then totally dependent upon God. I am the most ideal Sannyasin in this world. And He was, and that was His nature and that was what His childhood dream was giving a hint. This is what you are going to become. And that also applies to us. If we go on thinking, I want to become a miserable householder, and that is what you will also become. A great saint, that is what you will become. Whatever you think, you will become. That is the most marvellous psychological fact which I am going to very briefly expound it. But this is what had happened that the Devas, Devatas, all the Devas, they are called Devas. Deva means shining beings and they did not have any physical equipment. Now they had to create physical equipment just like a scientist had a brilliant idea and he wants to do experimentation and for that some implements are necessary and those implements were not available. So he will have to call some engineers and say, this is the type of equipment I require and they will take his idea. This is what is called creativity and they will fashion which is very mechanical work. But the creative part of it belongs to the scientist. So like that the Deva also they have done. Now before I go further, I will give you this marvellous concept. What did these Devas do? So this is what I will first read out the sixth part of the Purusha Suktam. Then we will go into the details. For the Yajna to be performed by the Deities with God Himself as the object of fire. These Gods, imagined Gods are Purusha. Remember this is called Purusha Suktam. Here Purusha means supreme reality. They imagined Him in the form of a Yajna. By the way, Yajna is a creative act. Whenever you hear the word Yajna, it is a creative act. That Vedic times the word Yajna, Yaga used to be very frequently used. But nowadays if we have to translate into what is called contemporary term, we have to use the word Pooja. And if anybody knows what is Pooja, then two important factors emerge. I am talking so that if you understand about Pooja, exactly the same thing we can also understand applying it to Yajna. The first factor is who can worship God. Pooja means worshipping God, contemplating God, thinking of God, trying to conceive through a limited intellect what is God. Who can do that? We don't have the foggiest notion of what God is. And therefore, who can really worship God? Only God can worship. Only God knows all about Himself 100%. So what can we do? Try to become like God. How can I become like God? I have not even started doing worship for that purpose. Oh Lord, You do Your own worship. I am willing to become Your instrument. This is called Sharanadhati. And very briefly, I want to tell you, every Pooja has got four parts. What is the first part? You set aside a beautiful place, whatever is convenient, clean it up, then put either some idols or pictures or some symbols like Omkara, cross or crescent moon, etc. Every religion, by the way, has got these what you call symbols. And then what do you do? You collect flowers. And how do you collect flowers? You take bath, put on fresh cloths, go out, collect the best flowers, some fruits, some eatables or even food, and then prepare them in the cleanest way. Bring them, decorate the image or symbol and garland them. And then certain equipment like Pooja vessels, that they should be cleaned. Everything should be associated with God, must be clean and pure. The very first act is sipping water thrice called Aachamana, symbolizing that I am becoming pure. Gross body is becoming pure. Subtle body is becoming pure. Causal body is becoming pure. Then various mantras are there. So the water has to be sprinkled on each item. This is purification of flowers. This is purification of food. This is purification of the seat on which I am sitting. This is purification of the entire atmosphere. This is the purification of the four quarters, four dishas. And then there is an Agni Mantra. If any malvalent elements want to hurt or harm, then I am creating a wall of fire with the mantra Ram. Ram Krishna actually used it to see the innocence. Everything which I am going to use, that must be made pure. Myself should be pure on the seat on which I am sitting. The room or the place where we are sitting, there is something called Bhumi Shuddhi, purifying the very earth upon which I am sitting. So everything must be made pure. This is the first part. This is called Shuddhi. But the second part is a very important part. What is it? This taking up some mantras. Then this hand is yours. This heart is yours. This head is yours. These hands and legs and eyes and ears, the entire body is yours. That is the most important part called Nyasa. Nyasa means transferring ownership of this body and mind to the Divine Lord. That means what remains is nothing but God. What about my body? I have offered it to God. And once this body belongs to God, my body becomes God's body. And then God alone can worship. This is the concept. Then the third part of it is called Manasa Puja. That is the most important part of any Puja, mental worship. You meditate upon the Being, how you want to imagine Him. And then various items have to be offered. And in that food is to be offered. And the God has to be fanned. And like that human imagination, whatever, as if God is a very important human relation, our father, our mother and most beloved has come to our house after a long time, welcomed him and gave him water and then bathed him, gave him new cloths and then gave him many things to eat. But also you give him a garland, flowers, etc. Physically, fourth part, that is what we do. But in the mental part, what do we do? We have to develop some spiritual qualities. And those qualities, spiritual qualities, are comparable to what is called the flowers that we offer physically. A simple sample I am giving. AHIMSA PARAMAM PUSHPAM PUSHPAM INDRIYANI GRAHA DAYA SHAMAG MANO PUSHPAM PANCH PUSHPAM TATA PARAM AHIMSA Not hurting anybody because there is nobody excepting me. I am only manifesting in the form of everybody. That is the... Then INDRIYANI GRAHA Complete control of the body and mind is one of the best flowers. And then DAYA, compassion. And then KSHAMA. If somebody had done some harm to me, hurt to me, anything that is negative experience, I have to forgive and forget. KSHAMA And then lastly, as a result of all this, true knowledge dawns upon me. That is called GNANA. GNANA PUSHPAM What is GNANA PUSHPAM? Nothing else exists excepting you, O Lord. So this is how our ancient Rishis had devised this thing. And it is there. The same concept is there in every religion. I will simply give one example. Christians celebrate mass. What is the mass? There they worship Christ as God Himself and offer Him wine and bread. What does wine represent? As if it is the blood of Christ. And what does the bread represent? The flesh of Christ. Is it cannibalism? No. What it means is I am offering these things and I am looking upon Christ as bread and wine. And when I eat His flesh and when I drink His blood, I am going to become Him. That means the concept of I is destroyed. What remains is only Christ. As the age goes, we are what we eat. So if we eat Christ's flesh, Christ's blood, we become Christ. What is the idea? Let me become Christ. Let me become divine. Let me become Brahma. That is the concept. Everywhere it is there. However crudely it is expressed. So this is the idea of Yajna. This is the Pooja. Modan Pooja represents Yajna. What is the essence of what we discussed so far? That this is a way of behavior, a way of thinking, a way of expressing words, whereby my separate individuality is completely negated. And what remains? God alone remains. This is the beautiful idea of Yajna. That is why Bhagavan Krishna also says that a whole life has to be transformed into a Yajna. Yajna artha karma naha anyatra loko yam karma bandhanaha. Anything not done as a Yajna, as an offering to the divine, binds us more. Binding means what? Separation from God and me becomes stronger and stronger. The distance grows longer and longer between me and God. What is between me and God? My body, my mind and pure Sat, pure Chit and pure Ananda. What is the idea? If I become like God, I will be immortal. I will be Sarvajna, all-knowing and all happiness, I become one with happiness. I don't own, I don't have happiness, but I become happiness. That is the beautiful idea. Now, this is what I wanted to tell you. What is this Yajna business which our Rishis were doing earlier? And as any puja requires the person who is doing certain implements, light up a fire and offer with certain mantras. In the modern puja also, exactly the same thing is done. Now, in this Yajna, we require certain equipment. But God has created these Devas, but he has not given them the equipment. Now, they were commanded to perform this Yajna. What does it mean? Yajna means a marvelous concept is introduced here. What is that marvelous concept? Yajna means creation of the world. Yajna means creation. How is Yajna a creation? I will briefly give an introduction, which I promised to you earlier. Then it will be easier for us to understand this concept. What is it? I will give you an illustration of, let us say, a poet. What does the poet do? First of all, he will sit there. And he has been given that aesthetic sense. That aesthetic sense is given to him by God. And he has to use that aesthetic sense. Using that aesthetic sense to create some marvelous poem or literature, that is called Yajna. And for that, what does he do? He sits. He focuses. He removes all negative thoughts. And then his native intelligence, again given by God, it goes to work. What does it mean? I mean, for the God-given intelligence to function, all the things that are obstructive must be removed. That removal process is called Yajna. Then what happens? Beautiful ideas start flowing from that person. And then for that purpose, he also has to create words. These are, remember, still at the creative level. He has the creative ideas. But he has to put it in a particular format so that people like us can enjoy them. For example, in Sanskrit, Kalidasa wants to create Raghuvamsha. Very interesting concept. For that, what did he do? He said, Oh Lord, I am not capable of doing it. That's why he prays, You, Parvati and Parameshwara, the parents of this entire creation, you are inseparable. Prakruti and Purusha are inseparable, like a word and its meaning or an object and its name. The name and the object by which, by this name, which we are calling by a particular name, name and that particular object, indicating that particular object are inseparable. Simple example. You say table. You don't mean a tree. You don't mean anything else. You mean exactly table. So the sound, the word table and the object table, they can never be separated. Whether you do it mentally or physically, they can never be separated. So Prakruti and Purusha cannot be separated. And they are what we call Adidampathis. They are the original parents. Now I want to write something creatively. And I can do it only by your grace. Therefore, Vagartha Pratipakthai. So that in my creative mind, the right word corresponding to the idea I want to express, the right expression of the idea must be a boon granted by you to me. So I am praying to whom? Parvati, Parameshwara, who are the Jagataha Pitarao. They are the parents of the entire world. So an idea and its expression. This is the process. Here we have to do it. These people have that idea. But they require for further creation, the equipment, the expression. And the expression has not been created. So what did these Devatas do? They first of all prayed to God. And you are manifesting through us. You are manifesting through us in the form of intelligence. Devas means knowledge. Knowledge means intelligence. Light means knowledge. But now you commanded us to create this entire so-called physical universe, mental universe, causal universe, etc. We require. For that, what do we do? We will imagine you, the Divine, as the material. Both what is called material cause and also intelligent cause, also instrumental cause. This is the concept of Ignat. And then what is the important point? Because they were such highly evolved beings, full of Sattva Guna, whatever they thought manifested itself as what we call the physical mental universe. I am repeating it. What is their Ignat? Complete prayer to the Divine that you have given us that intelligence. Let us put that intelligence to work. We will take you as the Ignat Pashu, as the fire, as the offering. You are everything. And we will mentally go on meditating. We are doing the Ignat, mental Ignat. And then whatever we think becomes physically created thing present in the outside world. So for that purpose, this concept of Ignat. In Ignat, what do you need? First of all, a person who does the Ignat. Secondly, what we call fire is required. Then Ghee is required. Then some food, Naivedya is required to be offered. All these things have to be offered, put into the fire. Who is the fire? You are the fire. And as they are thinking externally, physically, those very things that they are imagining in their minds have become physically present there. In our case, it doesn't happen. Yes, it happens in our case also. I am going to give you one or two examples. Supposing a cook is there. And you know there are many great cooks are there. What does he do? He will sit and he will think. These are the combinations. If I mix this and this and this and this in this particular proportion, then a new dish will be created. If this dish is created, already it is created in the mind, creativity. All that he needs to do is take some physical things, combine them according to his idea and he will taste first. Then he will give 10-15 other people and when they all say marvellous, this is very very tasty, then it becomes a new creation. Rasagulla is a practical example. So in the 19th century, before that there was no Rasagulla. So there was one Bengali person, very creative person. He thought, why not I do like this? And then he experimented. He must have experimented many times. And then Rasagulla was created. Now Rasagulla has become very popular. Now people are adding to that Rasagulla many things. Rasagulla, Payasa, Payasa Rasagulla, so many other things they are doing it. But the original idea was there. Now here we have to take note of one particular point, very important. What is that point? When I am giving these examples, for example, a poet wants to put paper is available, pen is available, only the person's ideas were there. He will put it on the paper and pen. But when these Devas started this one, there was no equipment is there. But they have to create that equipment. As I gave earlier this example, there is what is called a very expert surgeon. He wants to perform very complicated surgery. But there were many, many actual examples. The surgeon knew what to do, how to do. But he doesn't have that particular instrument. He calls some engineers, can you make something like this? Because this person knows only how to operate, not how to make the instrument. But he knows exactly what function the instrument should be able to perform. The engineer doesn't have the idea, but he has the skills how to manufacture. So he will bring about an experiment, of course, will be done. And then the surgeon, he will use it. Sometimes there will be some problems. It goes on increasing. All the present equipment that we have today is all the result of so many people's experiments are there. These are all our creations. But already physically all the material is available. But there is no material available before the creation of this universe. So what did these people do? They imagined the supreme reality is the fire. The supreme reality is what is called the summer season. And then the spring season and the Sharath Kala or the atom season. They imagined in their mind. But these are words that are deeply pregnant with symbolism. What does that mean? That means there was no fire also, remember. So they thought we require a fire. They imagined the summer season. Then they imagined the spring season. Then they imagined the atom season. And these seasons were created. So summer season was not there. It was created. Spring season was not there. That was created. And atom season was not there. It was created. Their thoughts became physical, concrete seasons of which we are all experiencing ever this day. What does these three seasons really mean? These three seasons mean, that is what he is telling, the Vasant Kaala is what you call beautiful, very plenty of food is available. But to cook the food and make it digestible and palatable, one has required the fire. In summer season, plenty of firewood is available. And in Sharath Kaala, this food, plenty of this harvesting has been done. So, the spring season, what happens? The cows, the animals, they give birth and when they give birth, they give plenty of milk. And from the milk, you can have butter. From the butter, you can have ghee. The spring season represents ghee. Summer season represents the firewood. And the autumn season represents the cakes, etc. that have been to be offered. What is the ghee meant for making the fire burn brightly? And firewood, without firewood, where to put this ghee so that it can light up the firewood? Firewood is necessary. But what is the speciality? Unlike us, we become creative with the already created things. But these beings, devas, they themselves, by their very thought, pure thought, prayerful thought, they became what Sri Ramakrishna calls Kalpavriksha, wish-fulfilling tree. But that wish is not a harmful wish. They want to do good to the world. So, this is the concept of yajna. And the same concept of yajna, we have to extend. You want to reach God, then you have to do yajna. You want to have prosperity, you have to do yajna. You want to have a beautiful householder's life, you have to do yajna. Every stage of life is conceived of as yajna. Instead of calling it yajna, you know what is it called? Ashrama. Ashrama means what? You live this type of life, yajnik life, that is called ashrama. Don't live that kind of life, it becomes shrama. Yajna, ashrama, shrama. Choice is yours. With this background, I hope you understood. Being devatas, they wanted to produce materials with which they can really worship the divine, praise the divine, etc. For that purpose, there was no physical equipment. So, mentally they imagined, and being gods, what they imagined has become physically present. And why I have taken such a long time to give this introduction, even today, that process is going on. So, somebody creates a new dish. That was never there. Mentally, he will become a creative person and then he will create. A surgeon's example I have given. A surgeon, before that person, there was not that particular instrument. But he conceives this instrument should be like that. Imagine, in the 16th century, industrial civilization had started. Somebody conceived, can we not use the power of kerosene, the power of petrol, to create some machines, so that the machines can do human labor. Somebody has to do it. Their creativity is slowly the evolution of the creativity. Now, artificial intelligence we call it. That is also nothing but pure creativity. But the motivation for the creativity should be good. Motivation can be of two types, selfish and unselfish. If it is unselfish, we will become, we will reach God. If it is selfish, we will be becoming more and more involved into this samsara. So, in this background, let us enter into it. So, what did these devas do? They decided, they wanted to perform. And so they performed. Remember, there was no physical equipment. So, they sat down, closed their eyes and imagined mentally, we are lighting up a fire and then we are offering what is called ghee, etc. We are also offering Naivedya, various items of food to the Divine Lord. So, they imagined the fire to be Brahman. They imagined how to produce ghee and food material and what is called stoking the fire and keeping it burning bright. And that came in the form of three desires. The production of what is called spring season, summer season and autumn season. How beautiful! But don't think only three. You can say, according to the Hindu calendar, there are six seasons. All of them are produced by whom? By the Devas. Here only three are kept. So, Yat Purushena Havisha. So, Yagna has to be performed by these Gods or Deities. And who is the fire? Finally, unto whom? Everything has to be tested. Imagine, here is Shiva, here is Vishnu. But they imagined Supreme Brahman as a fire. Then what did they do? They performed Yagna. And how did they perform Yagna? So, they imagined, completely absorbed, Vasantah Asya Asid Ajyam. Ajyam means the ghee. So, what is the ghee? First of all, ghee was not there. But the equipment for ghee has to be created. And that season for producing ghee is called spring season. Why spring season? Grass grows, all the trees will grow. And the cows and other animals, they eat plenty of food. And they give plenty of milk. And from the milk, we can make them curds. And from curds, we can make it butter. From butter, we can make it ghee. This is called Ajyam, Vasantah. Grishma Idmah. Grishma Kaala means summer season. What did they do? Firewood. That means what? In this intense heat, firewood will be very easily available. So, they require firewood to keep on the fire for a long time. So, we want firewood. For that purpose, they created it. As soon as they thought of it, it was created externally. Then, Habihi. Habihi means offering, food offering. And that will come only as a result of harvest in the autumnal season. So, at that time, because sowing everything is done in the rainy season, then the harvest will come in the autumnal season. So, as they went on thinking like this. So, the seasons were produced. And seasons have their own effects. Then the whole world, that means all of us, will go on only according to the seasonal growth. What a marvelous concept! So, what is the essence? First of all, the whole thing is a mental process. Secondly, they didn't have the equipments. But by imagining, those equipments have become concretely evident. So, what is a Yagna? And God is the fire. That means the whole life is meant for what? Only to worship God. So, for the Yagna, performed by these Devas, with God as the object of a fire, the spring became the Ghee, the summer season became the cooking firewood, and the atom became the offerings that has to be put into the fire. And that same process is going on from morning till evening. Every act of human being is a Yagna. So, how does it mean? I'll just give one more example before we go to the next part of the Mantra. Here are two people and they have a desire to produce, to create offspring, human beings. What do they do? According to the scriptural injunction, they get married. And then they join together according to the scriptural injunctions. So, what was it? Their Sankalpa is we want offspring, we want to continue this lineage, we want to pass on these things. And then whole life, looking after each other, that is the Yagna. So, they become what is called Upper Aruni and the Lower Aruni. So, Purusha is the upper firewood for producing fire. And this concept of a child is compared, especially in the Brihadaranyaka Upanishad, as a great sacrificial act. So, everything. Here is a teacher and he is the upper stick and the student is the lower stick. And what happens? The fire is put. What is the fire? The teacher's knowledge will be poured into the student and the student also will get what the teacher had acquired as the teacher had acquired from his previous persons. So, what am I talking about? At every act, you are breathing, you are eating, you are moving your hands, you are moving your legs, it can be conceived as a Yagna. That is why Shiva Stotram is there. And then he says, if I sleep, that is Samadhi. If I move my hands, that is Arati. If I move my legs, that is called Pradakshina. And, It is your worship. Unconsciously, we are only worshipping God. Unconsciously, God is only worshipping himself. Nothing else really counts. So, this Purusha Sukta wants to convey to us that he is the creator. He is the creator created and he is the equipment with which the creature tries to worship or tries to attain union with the creator through the medium of Yagna. That is called Atma Yagna. Whatever activities we are doing, that is really a Yagna, but we are not conscious of it. That is what Krishna Bhagavan wants to tell us. Whatever the body is doing, mind is doing, if we can imagine it as a sacrificial offering to the Lord, then soon we will evolve and we ourselves will become God. How? Because whatever firewood, covered with ghee, is offered into the fire, what does it become? Fire only. So, we also, through sacrificial, we are the offering. And when we fall into the fire called God, if we really lead that kind of Yagna, then we will also become one with the fire, with the God. This is the concept of Yagna. Yagna is the act of sacrificing our separation, giving up our separation, so that we can become one with our true nature. This is the concept of Yagna. If I have been able to convey this picture, then we understand it is nothing but whole life is a Yagna, and we have to do Yagna. If we do not do it, then we will be doing it later on. I just want to add one precaution here, because Yagna is going on. Whole life is a Yagna. Whether we are conscious of it or not is a Yagna. But who is the Yagnakarta? Who is the person for whom we are doing Yagna? If it is God, we will become God. If it is for our selfish purpose, then we will be caught as an individual. We will be there as an individual, going up and down, enjoying happiness and misery, and more and more Samsara will be there, until we learn our lesson, and then we will learn how to perform Divine Yagna, and then move forward. And this idea has been presented also in Prashna Upanishad, if you remember it. So, Where from all these beings have come? Then he said, So Prajapati means here, Brahma Deva has become desirous of creation. What did he do? He performed Tapas. Then he has done this Tapaha. Tapaha means what? Deep intense thinking. What does it mean? What does this mean? It means he remembers whatever he has done in the past. I will come to that point. Then what happens? As a result of this austerity, So, any creation requires the created and the creator. Both are required. So, Here it is said, Rayi is Prakruti, and Prana or Surya or Prajapati is the male figure, Purusha. So, I created this Prakruti and Purusha. Now both of them will be combining and go on multiplying themselves and they will do my job, Iti. Then he created Kala, Samvatsara. Then he created Vritus, all the seasons. Beautiful. Those who have heard the Prashna Upanishad talks, they are in a better position to understand. Only intelligence required is how to connect those ideas with this Purusha Surya. This is the only thing that we can really do it. So, every creative act is a Manasika Yajna. These Gods, the deciding deities of the Indriyas and Pranas were given charge of the next round of creation. Now, another point before we close. But how did they come to know? This is how we have to do it. For that the answer given, resounding answer given is, we may think this is the first creation, but the deities were given the knowledge this creation has been done earlier, how many times? Infinite number of times. Because creation is eternal. How do we know? Because here is a Rig Vedic Mantra. What does it mean? This Brahma Deva, he wanted to create. He did Tapasya. For Tapasya, he raked his brain by deep thinking. What happened? I have done it. Last Kalpa. I don't need to do anything. I have kept all the equipment in the garage. All that I need to do is bring it out. How did I do it? Remember, this is what I have done. I did the Yagna. All things were created. These were the mantras I have created. These seasons were created. The earth was created. And the Antareksha was created. The upper world was created. The Vancha, Prithvincha, Antarekshancha, Atha, Pohu, Pohaha, Swaha created. In exactly the same way, the Devas who have to perform the next creation, the second part of the creation, they start with the performance of Yagna. How did they do? How did they know they have to do Yagna? Because they remembered, this is the commission. We were commissioned to create. And we did exactly the same thing in the previous Kalpa. And therefore, they have remembered it. And they do it very nicely. This is what we also do. A mother, she learns from her mother. First, there is a first time. After that, she remembers. So, four days back, I prepared potato curry. And then what does she do? Exactly the same thing she does. See, year after year. So first, there is a first time. There is really no first time. Everything has been repeated billions and billions of times in the past. Every so-called creative person, has been doing the same thing. It is like playing a drama again and again. Or as Swamiji says, Ferris wheel going round and round again. So, only the passengers change. The seats remain exactly the same. So, these beautiful ideas, we will continue in our next class.