Bhagavad Gita Ch15 part 07 on 24 July 2021

Full Transcript(Not Corrected)

OM VASUDE VASUDAM DEVAM KAMSA CHANURAM ARDHANAM DEVAKI PARAMANANDAM KRISHNAM VANDE JAGADGURUM SARVO PANISHADO GAVO DOGDA GOPALANANDANA PARTHO VATSHA SUDHIR BHOKTA DOGDAM GEETAM RITAM MAHAT MOOKAM KARUTI VACHALAM PANGUM LANGAYATI GIRIM YAD KRIPATAMAHAM VANDE PARAMANANDAMADHAVAM We are studying the 15th chapter of the Bhagavad Gita. In our last class we had been discussing that a person who develops certain spiritual qualities and through that spiritual qualities he surrenders himself completely to God and by God's grace he will attain to that state which the Lord said it's my state, Paramatma's state. That means the Jeeva becomes Paramatma and what is the nature of that Paramatma is being described here by indescribable, beautiful, poetical language. NA TAD BHASAYATE SURYO NA KSHA SHANKO NA PAVAKAHA YAD GATVANA NIVARTANTE TAT DHAMA PARAMAM MAMA TAT means that Paramatma, that state that has been described earlier and even in this TAT MAMA PARAMAM DHAMA TAT DHAMA That final state, what is that state? Paramam. It is supreme, it is divine, it is eternal, it is immortal. MAMA that is my state and there the sun, the moon, the fire that means nothing in this world can illuminate. I gave in my last class this illustration. Suppose it is midday and the sun is burning very bright. Unless you are conscious, even if you are standing in the midday sun or it could be a full moon day or a blazing fire is going on, a huge bonfire is going on. If your consciousness is diverted for one millisecond to some other object then you will not see the sun even though it is there right in front of you. Neither the moon nor the fire that means the whole universe. These three elements, the sun and the moon and the fire. These are the elements which constitute this entire universe and that we are going to discuss shortly that is going to come to us in this 15th chapter. That is what he says, I create this universe, I sustain this universe and I again take it back into myself in what form? In the form of the sun, in the form of the moon, in the form of the fire and these beautiful philosophical views and yet most reality views are being expressed in such sublime poetical language. Whenever we see a Hindu worshipping either the sun or the moon or the fire or the air or the water in the form of tirtha etc. He is not doing something mad. He is doing what every human being, in fact every living being should do all the time. What is it? The universe is nothing but the manifestation of the sun and the moon and the fire and whatever is created is sustained by the same element and whatever creates and sustains ultimately after some time that karya effect goes back into the same cause to re-manifest again in the same way. This is a wonderful concept our Vedic Rishis had discovered called Ritam. There is no beginning. Nobody, no Hindu should ever question when did the universe start? No, universe was there from the very beginning. Beginning means what? It has no beginning. Does it come to an end? No, it doesn't come to an end. Yes, relatively yes. Big Bang, so-called Big Bang started the universe and the Big Bang will go on expanding the universe but then a time will come it goes on contracting and goes back to that state of singularity and after some time again another Big Bang. This is an eternal process which the present scientists, they are slowly coming to realize that Big Bang is not a one-off event but an event that is taking place again and again and again. Have we any capacity to imagine even one Big Bang how long this is going to expand and how long it is going to take again to contract? We have no idea at all. These beautiful ideas are what are being so beautifully expressed here. That Paramatma which is manifesting in the form of Paramatma means here we are talking about the cause of the effect. Cause and effect are equally related. Where there is a cause there would be an effect. Where there is an effect there would be a cause. There cannot be a cause without effect and there cannot be an effect without the cause. So what is the cause? Call him Paramatma. Call him nature. Call him Prakruti. Call him by whatever name you choose to call by. When we see this universe we see so much of intelligence, so much of life, so much of consciousness. Consciousness means knowledge and this is the effect and the effect cannot be different from the cause. So the cause is an unmanifested Satchit and Ananda. So that means that Paramatma, the sun cannot illumine because here is a Vedantic law. An effect cannot understand the cause. Only a cause can understand the effect. Like a baby cannot understand the parent. Parent can understand. This is only an illustration. Don't take it too much. Only God understands everything. But we, world, world means what? Limitation. With limited minds, limited bodies, limited brains, limited intelligence, it is impossible to understand everything. But that unlimited, that understands unlimited understanding, right understanding, infinite understanding, that is called Chit. The sun cannot illumine. The moon cannot illumine. That Paramatma, neither the fire can illumine. So what are all these three things? The sun gives light. Through that light we have knowledge. The moon gives the light. Through that light we have knowledge. The fire also gives knowledge through its light aspect. You must understand the fire also has another aspect which is called heat. So light and heat both are the aspects and it is the same. The sun also has got light and heat. The moon also has got light and heat. But these give, these are instruments through which we obtain knowledge. If a person is blind, he cannot get knowledge from the sun, neither from the moon. But he can get knowledge from the fire through his sense of touch. So these are instruments of knowledge and since our instruments are limited, the origin of this entire universe which is unlimited, the unlimited can never be grasped by the limited. That is the point we have to grasp here. It means the highest reality which is my state, which is me. My state means me. The sun eliminates not, nor the moon, nor fire. It's my supreme abode and they who reach it never return. The sun, the moon and the fire light up, give us knowledge about the world. But they are cognized only by consciousness. If we do not cognize the existence of the sun and the moon and the fire, even through touch, when a person is under the effect of anesthesia, that person cannot understand that his entire body is burning. In fact, there is a particular disease where the sense organ of touch doesn't work. There was a case I read about. There was a woman. One day she was frying something and then suddenly she smelt something odd is burning and she started looking here and there. She could not find. Finally, she discovered that her hand was burnt to the bone. But somehow that sense organ did not work. What is my point? She was not conscious that my hand is being burnt. So any sense organ can be defective in which case that particular knowledge which alone can come out through that particular sense instrument, it will not be, if it doesn't work, we will be not having that particular knowledge. We then have got five doorways through which knowledge comes and if we can coordinate and that is the real function of the mind to coordinate all the five pieces of knowledge, make it into an integral whole and present it to us. If consciousness is well and sense organs are fine and there is no obstruction, then the knowledge we get is the right type of knowledge and it can be through inference, not only through direct perception, direct experience, through inference, through comparison, through presumption, through absence of an object. We have discussed elsewhere about this pancha pramana. Then the world is there and that simple fact of Vedanta. Without consciousness, there is no world and that's why in the Upanishads, the study of deep sleep is given. In deep sleep, what is absent? Everything is there but nothing is experienced. That's why in deep sleep, there is no world, there is no God, there is only a mass of consciousness, only aware of itself and not aware of anything else. That is what is called consciousness. The Lord wants to draw our attention. Pure consciousness is my state and once a person reaches me, that means breaks from the cage of limitedness, then what remains is me and what is that cage? It is consisting of body and mind, the gross body, the subtle body and the causal body and then what remains? One mass of consciousness which is called pure consciousness and once a person knows I am not the body, I am not the mind, I am divine, not I am potentially divine but I am divine, such a person. That is the last birth he attains to that state called Moksha. That was what we had briefly discussed in our last class. Now we will move on. So the essence of it is what? Brahman cannot be illumined by anything and to convey this idea, the Upanishads gave these examples of sun, the moon, the fire etc. And not only the eyes but every sense organ requires behind the support of consciousness. The nose cannot smell, cannot understand what is a smell. Ears cannot hear what is sound. The skin cannot understand what is a touch. The tongue cannot understand what is the taste. Of course the eye, we have discussed already. That means what? The rest of five sense organs, then there is no world. The world is nothing but the knowledge that we gather through the five sense organs is what we call the world and the impressions of that world is called the subtle body and the very seed where the subtle impressions are stored up as a seed that is called the causal body and all these are limitations. When these limitations are overcome then only he will know I have nothing to do with these things. That's what in Upanishad they say Whatever is known that is not Brahma. It is separate, different, distinguished from whatever is known because whatever is known is limited and whatever is unknown that is opposite of the known but that is also through the sense organ only. It is also limited. It is beyond both the known and unknown. This phenomena of known or unknown is a function of the body and mind and nothing but that. That's why another graphic description of the above truth We are using the word he, she, it. These are just human language. We should never take it as male or female or neuter. We have to understand this is just a means of conveying, trying to convey the unconveyable, indescribable. So that which is the seer of the seen, the hearer of what is heard and the understanding of what is understood and a thought, the thinker of what is thought but not as we think I am a seer. No, you are not a seer but very limited seer. You are a very little hearer. How much after all do you know? And our brains are very small. That is the idea is pure consciousness. Without that the body will not know it is a body. The mind will not know it is a mind and without consciousness we will never come to know that this is a world and everything comes with the support of the consciousness behind and that's our real nature and at this stage as a Jeeva we are potentially divine but when we know we are divine Paramatma then the body-mind limitation will disappear. Disappear means world may not disappear. For a Jeevan Mukta everything will be the same. A tree will be the same and a man will be same. An animal will be the same. The sky will be same. The mountains will be the same but the understanding behind will be it's nothing but manifestation of consciousness. This most profound idea is very hard to grasp. You see a mountain. Is it a mountain? No, it is a manifestation of consciousness means it is a manifestation of your particular thought. Oh, but if I stretch my hand and give it a blow my hand will get hurt. Yes, that is also another thought. So when I put my hand in burning fire my hand will be burned. That is another thought. Everything is nothing but manifestation of that consciousness in the form of a thought. How to understand this? Very easy. You dream of a mountain. Upon waking up what do you understand? It is a thought in my mind. Burning fire and somebody had thrown you in that burning fire and you woke up and that was a thought. Somebody and burning fire and that somebody didn't like me and he threw me into the fire. This is all nothing but a thought in the mind. Can it not be that when we study the dream state we understand this crystal clearly through the waking state analysis of the dream state. Can it not be that there is another waking state a real waking state that this waking state itself is no more than a mere dream in the mind and that is actually this is the truth. I like this building. The building is the same. Some people will dislike it. You like it. A man likes a woman. Some other person doesn't like the same person. Hates the same person. The whole world is nothing but shape originated from my consciousness. That's where who is a Brahma? Brahma means the creator of the world. Each one of us is a Brahma. Yes, if you can grasp this profound idea it's a great relief. Who is this person then? The Lord was talking about all this time. He is telling because of ignorance you man, you spiritual seeker do not seem to understand that you are nothing but consciousness. You are nothing but a part of me. This is what Swami Vivekananda said when he says each soul is potentially divine. That is what here the Lord is telling. 7th shloka mamayvamso jeevaloke jeevabhutah sanathanah manah shashtani indriyani prakruti sthani karshati An eternal portion of myself having become a living soul in a world of living beings draws to itself the five senses with the mind for the sixth which abide in prakruti. Here prakruti means this sthula sharira this physical body crystal clearly the Lord is declaring here jeevaloke means in this world of jivas individuals, jivatmas our world every jivatma jeevabhutah Who is this jiva? mamayeva amshaha My own a part of my own splendor just as a ray from the sun is none other than the sun. Let me clarify I am sure you have understood already what is the function of the sun? To give light and heat. What is the function of the ray? Exactly the same because it is limited by external conditions that sun itself is manifesting as a single ray. I'll give an illustration to make this point clear. Imagine you are sitting in a dark room and a bright sun is shining outside and the whole room has no opening at all excepting a small needle like hole is there somehow the sunlight seems to enter through that hole and what do you see? A small portion a ray alone can enter there but it does exactly the same function. Sometimes I remember that in winter season when it is very cold in London and when the sun comes at a particular angle it reflects through the window which is completely closed frosted sometimes and then slowly the frost melts and a few rays of light comes out and we huddle there exposing ourselves to that sun and it gives light it also gives heat so that is the function of the solar cells to capture that sun's effect and redirect it to heat our water to create electricity etc etc A sun ray what is the point? A sun ray a ray of the sun is not at all different from the sun we call it a ray why not call it the whole sun? because there is something which is not allowing the sun to completely illumine something is covering body is one such covering mind is another such covering in this world every object has a body a mind a tree's body and a tree's jivatma and what about a mountain? according to Vedanta a mountain has a soul this Kalidasa's description of Praghuvamsha asti uttarasyaam desi in the northern direction there is a great devata Himalayonama what is it? that devata called Himalayas he is the emperor of all mountains and remember now our eyes are being opened by scientists thanks to them without the mountains there would be no rivers and without rivers there would be no water without water there would be no life at all so mountains are sustaining us but they are silently doing their job that's why for a Hindu every river every mountain everything living or non-living is a direct manifestation of Brahman nothing less that's why we say that you look upon everything as sacred worship them even a Bilva leaf even a Tulasi leaf etc here Swami Vivekananda's categorical declaration each soul is potentially divine the goal is to manifest this divinity within by controlling nature external internal and to manifest this divinity either through Karma Yoga Bhakti Yoga Raja Yoga Jnana Yoga by one or more or all of these together and become free this is of course this is borrowed from Upanishads Sarva Upanishad Ho Ga Ho but then this is a categorical declaration everything in this world is my Amsha now when we want to understand this word Amsha means a part the infinite cannot be made into a part the sun cannot be made into a part the fire cannot be made into a part but we say one whispering one spark if a small spark of fire gets out and lands on your face will it not burn? will it not give light? it will then is the spark same as the fire? exactly the same then why do we call it spark? because a fire is much more manifest and a spark is limited by the limitations coverings that's why we call it a spark I hope I have made this point sufficiently clear a ray of light is nothing but pure sun a drop of water is nothing but pure water a particle of earth is nothing but earth a little bit of air is nothing but pure Vayu Devata and that example also comes here how air carries different smells good or evil smelling but itself is never contaminated it is not its nature to show all these five elements are completely pure so mama eva amshaha one part of me jivaloke means in this world of the individuals means our world manusyalokaha jivabhutaha he has come to be known as a jivatma but in reality he is my amshaha part God cannot be divided into small parts you can take a big piece of wood and cut it into pieces ultimately the big will not remain it's not like that depending upon how much the light is manifesting it's called an array or five rays combined hundred rays combined according to the intensity of the light but then light can never be cut into pieces space cannot be cut into pieces a divine lord cannot be cut into pieces but to show that we are nothing but manifestations of the divinity to emphasize that point mama eva amshaha sanatana jiva as paramatma who is jivatma? here is consciousness and we call it in Vedantic language reflected consciousness reflected in what? there must be something to reflect and that is called the mind the mind is the mirror which reflects this pure consciousness that's why it is called chidabhasa and this chidabhasa along with the mirror and along with that pure consciousness pure light which is being reflected in combination with the body that is called jivatma there is body there is mind which reflects the chit called chidabhasa chit pure consciousness a bit of that consciousness reflected in the mind called chidabhasa plus the mind because without mind there would be no reflection therefore the mind and the reflection the mirror and the reflection both go together pure consciousness mirror plus the reflection plus the body which is illumined which also becomes illuminator in its own turn in the form of the five sense organs this is called jivatma what is a jivatma? God plus mind plus the reflection of God plus body remember the simple principle but in reality even though it is a reflection it is only seems to be limited brahman can never be limited it has no birth we say I am born at this time jivatma is not born body is born body grows up body becomes old and then body is given up when its purpose is over when it can again never be used sanatana sanatana means be it timeless time is born of timelessness and birth is within time growth is within time youth middle age old age decay disease death these are called shadurmi six waves or it is called sixfold shadvikara sixfold changes they all happen only with this body mind but the reflection will ever remain the same like the reflection of consciousness in waking state is deeper reflection of the same consciousness in the mind is subtler but very limited and there is no reflection because there is no mind and yet it is not having the knowledge that I am that I am paramatman is manifesting in the waking state one way in the dream state another way in the sleep state another way but that which is reflected the pure consciousness it is never bound by either the gross body subtle body or causal body it is a witness of the waking dream as well as dreamless state it is timeless because the question of time is only belongs to the mind to the creation but before creation starts there is no time at all time itself space itself is created along with the creation in fact the first thing is called space akasha and where there is akasha Einstein conclusively proved you cannot think of space without time you cannot think of time without space they are two words from two angles pointing to the same one fact so creation that's why even the scientists are bound to tell along with the big bang time and space are born before that there was no space there was no time so if there is time there would be space if there is no space there would be no time creation means time and space and there is something which manifests in that time and space the whole universe is nothing but an interplay of this time and space in every imaginable way so sanatana now what is it trying to tell there is a jivatma he has got a body he is born just a few hours and we already name it Rama for example and this baby Rama slowly you know before we understand starts crawling starts walking starts running and become terrible nuisance breaking everything starts speaking growing up when he goes to school becomes adolescent starts chasing the opposite sex then he becomes young man and following the footsteps of the fashion or society he gets married and he goes on working like a donkey both man and woman and then in course of time they become middle-aged and then become old-aged and subjected to all the trammels of old age disease decay and one day the body goes now the question is what happens to that jivatma when the body falls remember body is the least essential part of it from one point and most essential part of jivatma from another point in fact jivatma cannot be without body the mind depends totally upon the body the body is as it were the outer gates of a city through which the citizens go out gather things enter and enjoy so the city is like a mind the doors are the fivesense organs and what lies outside these gates is the external world and constantly going out coming inside bringing with them something taking outside something this is called our life in this world but then this body has a very fast change one thing about this body is nobody can tell it lives 100 years or it may live a few seconds all depends upon prarabdha in this verse the theory of rebirth is so beautifully delineated so what is it telling? this jivatma mistakenly thinking I am the body and mind it goes on living for neglecting its own never questioning who am I and behaves for a long time but nature will make it through by taking this jivatma through various experiences of sukha and dukha ultimately it comes to understand that this doesn't satisfy me because this is not me I will not rest until I know who I am whether I am the body whether I am the mind or whether I am something different from body and mind the whole life is designed created specially only to bring us to this self-knowledge ultimately but for the time being we think it is a waste of time Hindus call it leela bhagavat leela that is the the divine play divine sport it is the divine like in our dream how we go we create our own dream world and sport there for some time and bow whatever happens there is really a wonderful sport if we are wise people then when you come back you say oh I thought I was very unhappy I thought I was happy if we are not true complete fools when we were happy in the dream that was also a dream when we were unhappy in the dream that also was a dream and that fact that this body is one of the causes of our bondage but that very body again is the cause of the liberation also this very body helps us to realize God therefore the body is an essential element component of this Jivatma but Jivatma is different that's being so beautifully elaborated here Sanatana so what happens here is a person he is alive and he worked whole life the time of death comes let us imagine 100 years later and then this person now it's time for him to discard the body or I would say the body discards because it has become like a worn out instrument as Bhagavad Gita itself puts like worn out torn out cloths unusable any longer and they are thrown out what does the Jiva do? he doesn't go about dancing nakedly he acquires a new piece of cloth and then only he tears this is also a truth you have to accept simply a person says now I will tear off this cloth then I will go to the shop and buy a new cloth that's not going to happen what we do is we understand this has to be discarded before we discard we buy a new piece of cloth come home and then discard this old and the same thing happens in a subtle way when before death occurs and when we have done sufficiently bought that new house new body and then only the body gets relief sighs happily and falls off like the skin of a snake sloughs off so he says when the Jivatma happens to discard the body what does it do? it gives us two essential points first of all it says that the death of the body is not the death of the Jivatma otherwise death itself will be liberation but no sir we have done so many activities we have done so much of Dharma Adharma acquired so much of Punya and Papa and we have to experience the results this is called Karmaphala is Anivarya unavoidable only through Bhoga through experience the Karmaphala can be exhausted not simply by escaping it is not possible even supposing somebody says I am tired this body is giving terrible pain I am a clever fellow I will just inject myself with potassium cyanide and I will escape two things I can tell about that even to acquire that potassium cyanide he must have done some good Karma to even acquire that and then be able to use it but suppose a person says I am very clever fellow I have got sufficient money I can procure this potassium cyanide I will just say goodbye to my family and drink this potassium cyanide and I will escape no sir if you have not paid your debt and then after death passing away of this body you will be given such a horrible body like a ghost like a Vishacha Gaul bodiless desires are there mind is doing kutu kutu kutu kutu I want this I want that but we have no means of doing that why? because you have not paid off the debt and after great suffering and that is called Naraka again another chance will be given another chance will be given until we go both beyond happiness and unhappiness Dharma and Adharma which we have seen in the Katha Upanishad tell me Nachiketa asks Yamadharma Raja about that which is beyond both Dharma and Adharma what does this Jivatma do? Manaha Shashtani Indriyani Prakruti Sthani Karshati six things it carries along with them what is it? five sense organs along with the mind five plus the mind which is the sixth so with the six the body is gone but the sense organs subtle sense elements not the physical sense organs you know many times I emphasize the physical sense organ our eye our ears our nose our tongue our skin are like windows when the body is burnt the owner doesn't carry the burnt windows there is nothing excepting ash but the concept I will come to that point is the most marvellous point what does it do? Soakshma Sarira where the subtle elements all these six organs are stored along with the samskaras in the causal body that means what happens at the time of death the Jivatma separates itself from the identity with the body but carries with it its balance book bank balance book where debit and credit everything is there this is called Dharma and Adharma we carry our own Dharma and Adharma and these are created by the activities that we had vigorously pursued in the previous birth or it may be in many many births and then along with that travels earlier I mentioned if I have forgotten wonderful if I have not forgotten I said when a man comes to know that his cloth is being torn first he will purchase a new cloth and then only he will discard this but where is this Jiva? Had he purchased? Yes, he has purchased already it's awaiting him and as soon as he discards he puts on that new cloth bought by his previous Dharma and Adharma already the Jivatma has fixed I require this kind of house how? because I can afford only this kind of house how much it costs? there are houses better houses but I don't have the cash there are worse houses I don't like them so but we cannot buy or discard anything we like or dislike it will be given to us by somebody called Vidhi Karma Adhyaksha exactly this is the apartment this is the house this is your dwelling place that you deserve and why is it so? is it something arbitrary? No because to work out your future Samskaras acquired and accumulated and stored in the previous Karana Sharira this is the exact house that you require in order to work out all those until that house until you exhaust that Prarabdha Karma for every Prarabdha Karma for every Jiva he has to carry on with these things what a marvellous idea we are getting here what are the important things? here Prakruti Sthani means so far they are functioning through this physical body at the depth of the physical body Prakruti Sthani means Prakruti means Deha Sthani Severa Sthani all these which are working out the previous Samskaras in this birth through this body as soon as this particular Prarabdha Karma for this body this duty ends and the person will be assigned a new kind of duty a new place etc and exactly according to his qualification he carries with it Manaha Shashtani Indriyani so Shashtani Indriyani these five sense organs subtle sense organs because in the mind they are the five subtle sense organs plus mind why is it so? six because the eye can only give knowledge of forms colours the ear can give knowledge of sounds the nose gives knowledge of smell the tongue gives knowledge of taste and the skin gives knowledge of the touch so it doesn't complete our knowledge of what we are interacting with supposing here is a beautiful flower and it is blue it is a rose it is huge and it has got fragrance and it is extremely soft and it is producing lot of nectar all these things require special type of senses every sense only gives a partial knowledge but as soon as all these partial knowledges reaches the mind it integrates harmonizes everything and oh here is a beautiful big fragrant sweet rose flower and this is inside only that's why this five subtle sense organs of knowledge and the mind along with that that means in short the subtle body along with the causal body what is the causal body now? all the accumulated all the actions reactions that we have done through continuous repetition we produce a kind of impression and that impression is stored in the that's why it is called Karana Sharira Veeja Roopa and that gives manifestation of the subtle body and the gross body along with the subtle body along with the causal body the Jeevatma which is quite separate like a person carrying his important documents with him and he shifts his house only essentials he will carry his bank book and his essential some materials and rest of it he discards there so the Jeeva along with the subtle and causal bodies but already it has fixed that is the house I am going to live in for the next so many years it is also fixed how many years? that particular physical body is going to survive what type of experiences he is going to have because he has already programmed his TV these are the channels I am going to watch he has programmed it unfortunately he cannot reverse it unlike we can reverse our TV here the life's TV channel cannot be reversed and he travels and after some time he enters into the new house carries on from where he left off and that is how evolution takes place now we have learnt two wonderful points from this seventh verse every Jeevatma pure consciousness but manifesting in the form of the reflection of consciousness in the mirror of the mind called Chidabhasa so Chit Chidabhasa plus a physical body these three combined together is called Jeevatma without Chit there cannot be Chidabhasa and without mind there cannot be Chidabhasa Chit will be there that's why a dead body it is lifeless it doesn't have any awareness because the mind is not there not that Chit is absent very important point in the dead body also the Sat part of the Chit is there existence part of the body is there but the awareness part of it which belongs to the Chidabhasa or mind is absent it is not the absence of Chit but it is the absence of the instrument through which that Chit can be cognized that is what makes it a dead body but everything in this world is full of Chit only Paramatma only that is the Vedanta beautiful Vedanta theory first secondly life is a series of births and deaths we had many many many previous births we are going to have many many future births how long? until we know who we are then we don't need this ferris wheel any longer and then we'll be completely free but this ferris wheel helps other Jeevatmas to go take go round and round and round until they also understand what is this wheel they had their fling they enjoyed they suffered but they had knowledge they get down their curiosity is removed and they become completely free so two facts we have to keep in mind everything is divine second we are all born of God so our destination is God this world means this body and mind are the best instruments which God has granted us so that we can go from this through evolutionary process however long it may take we reach self-knowledge and know that we are nothing but Paramatman and then we come to know even this body and mind are not something separate from Paramatman they are also Paramatma as it were divided into Jeevatma and this body-mind complex and manifesting in this world so the world the body-mind Jeevatma and Paramatma this is the interplay of Paramatma only and every soul is destined to reach and not some early some late everybody reaches at the same time but everybody's concept of time is different and then a person becomes freed so these are wonderful point each soul is potentially divine once he understands he uses this body-mind complex to manifest that divinity and he follows particular pathways in order to achieve that goal and that is the essence of what Swami Vivekananda delineated at the beginning of his Raja Yoga each soul is potentially divine the goal is to manifest this divinity and there are Karma Yoga, Bhakti Yoga four pathways to reach that and there is no escape for anybody even if somebody says that I do not believe in God you need not believe in God one doesn't need to believe in God but if one believes I am divine that's as good or better than believing in God himself believing professing belief in God and saying I am a useless lump of clay mud nothing to do with God is worse than a person says I am divine I have my principles I will live a high principled life and that person reaches God even quicker than anything else if we can understood these few points then the essence of this 7th Shloka is beautiful I have taken one whole class to expound practically this 7th of course 6th also a little bit in order to emphasize those three Mahavakyas of Swami Vivekananda each soul is potentially divine etc and this particular 7th Shloka amply illustrates that beautiful three principles enumerated by Swami Vivekananda we will discuss these beautiful concepts tomorrow night Om Vasudevasutam Devam Tamsachanuramartanam Devaki Paramanandam Krishnam Vande Jagadguru May Ramakrishna Holy Mother and Swami Vivekananda bless us all with Bhakti today is Guru Purnima, Holy Guru Purnima who is the Guru Paramatma and what is his teaching is Bhagavad Gita and we are all Arjunas May that Paramaguru bless us all with right intellect Diyo Yonaha Prachodayat is my prayer and blessing to all of you Jai Ramakrishna