Purusha Suktam Lecture 19 on 28-September-2023

We are enjoying the Purusha Suktam. In our last classes, we have seen the second rick if we count it after 18th or 20th rick if we count it as separate appendix. This is called Uttara Narayana. Purusha Suktam really ends with the 18th rick. But six more were added to it, giving a sort of summary and which is not bad because the more we study, the better we understand and every scripture has got tremendous power. This is called Satsangatya, Scriptural Sangatya, Shastra Sangatya. The more we study, they are not like ordinary books. They help us to become purer to drive these spiritual ideas and ideals deeper into our minds. Just as a sample, in the 16th rick and again it is repeated here in the second rick, VEDA HAME TAM PURUSHAM MAHANTAM ADITYA VARNAM TAMASAHA PARASTAT TAMEVAM VIDWAN AMRUTAIHA BHAVATE NANYA PANTHA VIDYATE AYANAYA I have realized that Supreme Reality who is glorious, as bright as the sun and who is beyond all darkness and whosoever knows Him in this way, He is liberated here and now even while living. This was a mantra with which Swami Vivekananda had initiated thousands of people. Very interesting episode in the life of Swamiji. What happened after Swamiji returned from America, he was having a talk with one of his disciples Sharad Chandra Chakravarthy and this Chakravarthy asked Swamiji, how many people did you initiate? He said, there is no counting. I have initiated thousands and thousands of people and the disciple was surprised. So many people were eager, when did you sit and initiate? Swamiji smiled and said, do you think that making a person sit by my side and uttering the mantra secretly alone is the type of initiation that is only done by very few people? But let us recollect the story of Ramanujacharya. He was initiated into the Astakshari mantra. You remember? Om Namo Narayanaya. And then the Guru told him, you should never ever give it to anybody. And if you ask me, why did he tell? Because if Ramanujacharya starts initiating, he will not get one more disciple there afterwards. Because Ramanujacharya was one of the most charming, what is called magnetic personality. Even today, we don't remember his Guru. But millions of Vaishnavas remember Ramanujacharya and Madhvacharya. They were all divinely endowed with the divine power, about which we are going to discuss somewhat in the future of this Purusha Supta. Now, this Ramanujacharya asked, what happens if I tell it to somebody? Guru said that whoever hears it, he will get mukti, but you yourself will go to hell. Immediately, he said, let us not take it literally. He ran to the top of the temple and started calling. He must have had a powerful voice. And hundreds of people have gathered, said I am going to give you a mantra. Just by hearing it, my Guru told me that you will all go to Vaikuntha. And he uttered this mantra, which he received a short time ago. The Guru heard about it, became extremely angry and annoyed. He asked, why did you do it? Then Ramanujacharya was supposed to have replied, Sir, if I go to hell, I am the only person who will go to hell. But by my uttering this Maha Mantra, if thousands of people can go to Vaikuntha, I will do it not only once, but I will do it thousands of times. This is what Swami Vivekananda exactly repeated verbatim. If I can help even a dog in the street, I am ready to take birth thousands of times. The words are different, but the content is exactly the same. Such people are called Bodhisattvas. They are not happy with their own liberation. But I will come to that point. These scriptures, so many things are there. I will give another illustration. The entire essence of the Bhagavad Gita lies in the last shloka. That is very well known as Charama Shloka. Charama means the last. But in the Bhagavad Gita, it was not the last. The last was Yatra Yogeshwara Krishna Yatra Partho Dhanur Dharaha Tatra Sreer Vijayo Bhutir Dhruva Neetir Materu Mama But this is considered with this Bhagavad Gita teaching comes to an end. What is that shloka? Sarva Dharman Parityajya Mamey Kam Sharanam Vraja Aham Tva Sarva Papey Bhiyo Mokshayi Shyami Mahasuchaha So that is the essence. Ultimately, every yoga makes us fit to surrender ourselves to the divine feet. And that is the only way because any finite being with any amount of finite means can never become the infinite. But our scripture assures us there is absolutely no need to become because according to Advaita, we are already that. Only we need to get rid of the ignorance and ignorance belongs to God. It is a divine ignorance. So only God's grace can destroy this Ajnanam and that is what He said Aham Tva Sarva Papey Bhiyo All sorts of ignorances. Why? Because man commits a sin not deliberately but because of ignorance. This is a tremendous psychological fact we have to realize. Just imagine a person like Hitler who was ready to kill millions of people. Do you think he did it with full understanding? If he only knows all those people are none other but my own self and as a result of it, I am going to be born thousands of times and I am going to suffer endlessly, unimaginably, incomparably. Do you think anybody will do it? Even the most sinful person does a sin only because of Ajnana. Now he may think I am doing it deliberately but thinking I am doing deliberately as we do when I am eating, I think I am doing it by my own decision. When I am talking, when I am sleeping, we think but after God realization we come to know that really speaking we do not exist. He is like a chess player. He is moving all of us. Really speaking, we have no freedom at all. No freedom at all. So some of these choices to mantras, they are all called mantras. Why are they called mantras? Because there is an etymological meaning of mantra. That is by repeating that which saves us. So by studying, by listening, by addressing each other, they have no delight excepting talking about me, thinking about me, remembering me, meditating upon me, worshipping me, singing about me. Every action of theirs is only so that they can enjoy me in various ways. So that is even just if we can give this wonderful mantra to somebody even while giving a talk etc. like Ramanuja, like Swami Vivekananda, then that also becomes initiation. After all what is initiation? Making the other person enthusiastic about progress in spiritual life, turning a person's life. That is called initiation. If that change does not take place, it is not an initiation. It is mere verbal expression. That's all. So coming back to the subject, what happened? Swami Vivekananda, how many times he uttered this particular mantra, this 16th or 20th? Vedaham etam purusham mahantam. A little bit different is there from the Shweta Shwetra Upanishad. Shunvantu vishwe amrutasya putrah. Each one of us is an amruta putrah. Aye dhamani divyanithastu. Even those who are living in higher worlds called swargaloka etc. because living in swargaloka is like staying in a costly hotel. Nothing more than that. But they are ignorant. Perhaps more ignorant than even most of us because they also commit sins. In the Puranas, it is graphically described how many times Indra had come down and then did what even a decent human being will not do. So even hearing this, it is an initiation because by hearing Swamiji, thousands of people got light in their lives. What to do when they did not know what to do? They came to know what to do, how to do about it. That much introduction I wanted to give. So any number of repetitions are absolutely fine. That's why there is a Brahma Sutra which tells beautifully avrutti rasakrut upadesha achya. It has been commanded to us. Avrutti means repeat. Japa is repeat. Remember God again and again and again until it becomes a habit. Until we never forget God, then japa becomes a continuous dhyana. So repeating the scriptures. That is why some people say, oh whatever you told us in the last class in the Upanishad, that is the same. We are hearing it. So really one Upanishad is enough. Even one Upanishad is not necessary. One particular mantra or one particular word that is more than sufficient. I'll give a small beautiful example. When we meet, Hindus meet each other, we say namaha. That means I salute you, I salute you. While folding our hands and bending our head a little, say namaste, namaha. This is considered as a salutation. Actually it is not a salutation. So in the Mahabharata, there is a beautiful explanation. There are two words. One word consists of two letters. Another word consists of three letters. The word which is having two letters that is going to bind us and take us deeper into samsara. And the word having three letters, it is going to bring out of samsara. And like a well-wisher, he takes a strayed wandering child to its parents. And what are those two words? Mama, mine. And the English word is beautiful. Whoever says mama, he says mine. It is really a landmine. There is no doubt about it. So it explodes. I hope you understand what is a landmine. It explodes and destroys the person. But just add one letter as a prefix, na-mama. So mama binds us, na-mama releases us. And that na-mama in course of time had become namaha. And that is the real meaning. And I explained to you how this word has regenerated in our past classes. Please recall it. Now we have seen that I know that supreme reality who is glorious as bright as the sun and who is beyond all darkness and whosoever knows him in this way, he is liberated now and here. Even while living, accepting God-realization, there is no other way to liberation, mukti. So this rick is actually, as I said, as a repetition of the 16th rick seen just earlier. This is 20th, 4 ricks earlier, the 16th one is that one. So we have completed and that is what our goal. Then we come to the 21st rick which we were discussing in our last class. The Lord of beings pervades all things. Though not subject to birth, He is yet born in several forms. The wise very well know His real essence and knowing Him, wish for and obtain the exalted state of rishis, marichis, etc. and the other prajapatis and become the Lords of creation. So what does this particular mean? Prajapati. Here prajapati means praja means jayateti praja. Whoever is born is called a praja. It could be not only human beings, non-human beings, plants, anything with life is called praja. And he who creates these prajas or becomes himself the praja, he is called prajapati. In other words, prajapati is the, you can say Ishwara, you can say Hiranyagarbha, you can say Virat Purusha. What does he do? Garbhe antah garbhe charate. That is, each soul is potentially divine. Having created these bodies and minds, he entered into it. That is what he wants to explain to us. Charate garbhe, inside a mosquito, inside a mouse, inside a man, who is there? It is only Brahman, potential divinity. That is why when we have to understand how does death in Kashi gives us liberation, not only to human beings, to Muslims, to Christians, to non-believers, those who are pure materialists, those who are cheats, but even to ants, mosquitoes and any living creature which dies here, it will be surprising. These things, they don't know anything about God. They can never even conceive about God, much less they want to attain mukti. But that is whose view? That is ignorant people's, people like us. It is our view. But who is the divine Lord? Shiva. And Shiva, can he see anybody who is not a Shiva? Can Vishnu see anybody who is not a Vishnu? Can a Brahma Jnani see anything which is not Brahman? A beautiful incident. You know, when I am talking, sometimes suddenly I did not pre-plan it. It just comes to my mind and it is a beautiful thing. We have to enjoy it. Swami Vivekananda, during his last stages, he was growing and growing and growing. And sister Nivedita observed it and said, Swami's heart has grown so large, this puny body, he will not be able to hold it much longer. And that is what happened. A few days after this thought came to her, Swami Vivekananda had spat out the body. That's what at least we know that Shashi Maharaj said. I was meditating. Swamiji's voice I heard, Shashi, Shashi, I spat out the body. Anyway, coming back, this Swami Vivekananda, he was a brilliant example of what we are talking here. And this Swami Vivekananda belongs to one of those people who not only realized the soul, he had specially taken birth and this Bhagawan, He is there. He himself has entered into this body. So what happened? Swamiji was glowing with Brahma Jnanam and one evening, if those who have seen Belur Mutt, they can recognize, realize that there is an old Mutt building where Swamiji, Swami Brahmanandji and others used to stay. And there was a mango tree. And one evening, because you know in those days, air conditioners etc. were not there, not even electric fans. So one evening, they were all sitting and talking. Some devotees were also there. Then what happened? For the worship of Sri Ramakrishna, Ganges water had to be gathered from the Ganga river. And what happens on Ekadashi days, Ganges river magically turns into very clean water. It starts with Navami and becomes more clean on Dashami and absolutely clean on Ekadashi. So they take a boat and they take some pots, go to the mid river and that day, the water will be the purest we can get. And then Swami Brahmanandji himself went. He himself was carrying a pot of water for worship in Sri Ramakrishna. He was coming through that Mutt building. One can go to the Ganges. So he went and he was coming. At that time, before that time, Swamiji and others were talking and the topic turned to Brahman. And slowly, Swamiji was getting absorbed. He was talking and then as soon as Swami Premananda, he just entered into the end of the building. From there, he could clearly hear Swamiji's excited voice. He was coming near and Swamiji entered into the highest state and he started shouting, Brahman, where do you want to see Brahman? Where are you searching for Brahman? Here, here, here is Brahman. And he fell silent. Swami Premananda, he went into Samadhi with the full Ganges pot on his shoulders. All the direct disciples, they went into Samadhi. The devotees, they could not enter into Samadhi, but their minds were lifted to a very great height. 15 minutes passed nearly and then Swamiji's mind came down. He saw everything, he understood, said, all right, now you can go. As soon as these words came out of Swamiji's mouth, Swami Premananda's mind came down. So he went to the shrine room, which was at that time in the building. If you have seen Ellore Mutt, there is a room where Mahapurushji's photo and some of his belongings are kept. That is by the side of the old shrine of Sri Ramakrishna, where so many marvelous things have taken place. Swami Vivekananda initiated so many devotees into Mantra and into Brahmacharya, into Sanyasa, everything in that room. Remember, the new temple in the Belur Mutt has come out much, much later. It is only in 1938, just before the passing away of Swami Vignanandaji Maharaj, it was completed. So you see, the power of these great people. Where is Brahman? Here is Brahman. That means what? They were seeing Brahman everywhere. If a person like Swami Vivekananda could see Brahman, what about Vishnu? Sarvam Vishnumayam Jagat. Sarvam Shivamayam Jagat. In the eyes of Shiva, there is no astika or nastika. He himself is manifesting with Nama Rupa everywhere. But he has taken it into his head, I will create a place where just by death, everybody will attain to me, come to me, there will be no more rebirth, he will be having mukti. Of course, this is all faith. We cannot move in life without faith in the scriptures. And Sri Ramakrishna confirmed it through his vision and Swami Vivekananda confirmed it. Every direct disciple confirmed it. That is why Swami Turiyanandaji and Swami Advaitanandaji, both of them decided to come away to Varanasi. Why did they come? If they did not come, do you think they will not get mukti? No, because in the Narada Bhakti Sutras, we get that if a person, when he attains God Realization, he feels like going on pilgrimage. Why does he want to go on pilgrimage? Previously, he used to go on pilgrimage to take away spirituality, to take advantage from those very places. After Realization, he feels a tremendous urge by the will of God not to take something but to add by their presence. There is a belief, I told you many times, I expressed it many times. Every single time, the Varanasi city will never be without at least three to four jivanmuktas and thousands of people doing great sadhana here with the greatest sincerity, shraddha. That is why, let alone jivanmuktas, even thousands of sadhakas, but they won't come and advertise themselves, I am a great sadhaka, etc. So, in the eyes of Shiva, everybody is a Shiva. So, that is how our eyes, everything is separate, low, high, worthless, etc. So, we have to understand. Now, why did this topic come about? Because Prajapati, that Shiva, that Vishnu, that Brahman, that Hirat Purusha, Hiranyagarbha, what does he do having created this world which we have seen? The whole Purusha Sukta is how Purusha became this whole world. The second part is a repetition actually, but giving in a few verses, one third of the verses, a summary of what we discussed earlier. So, what does that Prajapati do having created? He himself entered into every living creature. In what form? In what we call inert things, in stones, etc. Inert things, we call it what is called, there is no Prana there. And in those things, he is manifesting only as Asti, that's all. Bhati and Priya or Chit and Ananda, they are there, but they are not manifest. But in every living creature, Sat, Chit, Ananda is manifesting. So, that is what he says. How is he manifesting? In the form of existence, absolute, in the form of knowledge, absolute, and in the form of bliss, absolute. That is what the first part of this first half sentence, half line, there are two lines. So, the first half, one fourth, first one fourth, here Prajapati means Brahman himself. Having created, he entered into it. And it has tremendous meaning, which I would like to discuss. First, I will complete the word meaning. And then the second part of the first line is very important. That one being, one infinite being, who can never be born, as if he is born billions and billions of creatures, both living as well as non-living. This is what he is telling. Srishti is nothing but, first the body is Brahman, the mind is Brahman, and the Jiva is none other than Brahman. So, we are talking about Jiva Roopena Sarvasya Antah Garbhe Prajapati Charati. Prajapati is moving about inside his Garbha, doesn't mean womb, like a woman got pregnant. But that is also we can apply, just as a woman nourishes a baby, just like within each one of us, each soul, potential divinity is always there, never absent. Ajaya Manaha, God is worthless. Jaya Manaha means he who can be born. But Brahman is Ajaya Manaha. Why? Because only a limited thing can move from place to place and change from one shape to another shape. A baby is nothing but a Jiva with body and mind. Body and mind are changeful. Therefore, they can start just like two atoms, two particles. They mix, meet and slowly we call them cells and they start growing up. They become two, one from the father, one from the mother, only one cell from each. They join together and then they start splitting and they become multi-celled and slowly the fetus is formed and then it develops peculiarities of the colour of the skin, colour of the hair, the shape of the nose, eyes, ears, everything, because the body takes the form of the parents. So that is how Ajaya Manaha Bahudaha Vijayate, so he is born. Tasya Dheeraha Parijananti Yonim. But there are people after millions of births, they become highly evolved human beings, not merely human beings whom we call Brahmanas. What happens? That Yonim and these people, they are called Dheeras. Dhe means buddhi. Buddhi means the capacity to understand rightly and they become Dheeras and their understanding is absolutely right and they are full of Sattva Guna and then as soon as that comes, they want Pariksha Lokan Karma Chito Brahmanaha. So Brahmanas, as Brihadaranyaka Uparishad puts it so beautifully, having examined our state of Samsara, they say we had enough of it, we don't want anything. So Uthaya, they get up. That means like Yajnavalkya, they take to another type of life. First they become Vanaprasthis, then they attain to Sanyasa Arshama. So Satheeraha, such people alone deserve the name Dheeraha. But if somebody is, so many people are named Dheeran. Dheeran means just like Karnataka, they call the owner of land Buddhi. Buddhi means intelligence in front and when they go a little bit, this fellow is Buddhi Hina. Buddhi La, like that they call him. Parijananti, they realized. What did they realize? Where from the plant has come? Where from the mosquito has come? Where from the living and non-living, everything has come? Yonim. Yonim means the original cause from which everything has become manifest. What is that? Brahman. What is this Yoni? Brahma. In Bhagavad Gita also, Brahma is the Yoni and I am the Purusha who enliven, give my seed. That means through Brahma, I am manifesting myself as this entire world. So these people, they realize each soul is potentially divine and with that they do Sadhana. They realize, they go to a Guru. Guru tells Tattvamashi, a practice and then they confirm it, Aham Brahmasmi and they don't stop there. Sarvam Kalvidam Brahma. And then the fourth part of this, that is the fourth half of the second line tells us something marvelous. Marichina, Sachi, Dheeras, what do they do? Marichinam Padam Ikshanti Vedasaha. Vedasaha means Brahma. What does Brahma do? He not only creates, but he is also a protector. Srishti, Sthithi, Inasha. So this Brahma, if the same being is creating, he goes by the name of Brahma. If he is protecting, he goes by the name Vishnu. And if he is recycling, he is not Lord of death. He is a recycler. That means he gives a new dress like every parent gives a new dress to a baby whose dress has become old or holy. So Vedasaha, what do they want? Marichinam Padam Ikshanti. Some of them, some of the realized souls, they desire. What do they desire? May we become like these Rishis, like Saptarishis, like Marichi. Marichi, Atri, etc. I will come to that. So these were great souls. After realization, what did they do? They did not want to merge in Brahma. What was their desire? Well, we have realized God. We know what tremendous joy, fulfillment is there. Most people on earth are ignorant of this fact. So let us go and do good to the world. In Buddhistic literature, these are called Bodhisattvas. Same idea. They became Buddhas. And then after becoming Buddhas, enlightened people, awakened people, what do they do? They want to do good to the world. So they don't want to become merged. Even Buddha did not want to merge. After realization, it is said in the Buddhistic literature, after Mahaparinirvana, he went on dancing around the Bodhiuriksha for nearly 14 days. Then Brahma appeared and said, don't give up the body. I know you are thinking of merging in Brahman, but you will have to tell about your realization and help people who are struggling on this earth. Buddha seems to have replied, but who wants my teaching? Then Brahma said, it is true. Most people don't want, but a few people are there. They are like blind people, unable to find the right way. But when they come to hear your teaching, then they are going to get a light. For them you have to preach. And Buddha accepted it and lived nearly for 80 years. It is a marvelous story. The very story of Buddha is so inspiring that Swami Vivekananda used to say, he was the greatest Karma Yogin. He was ready to give up his life even to save one little lamb. I hope many of you are recollecting that story. Buddha was once wandering and then he saw thousands of goats, including what is called small kids. They are called kids. So human children are also called kids and kidneys. So these kids were being carried and they were happily munching a little bit of grass. Buddha was shocked. Where are you taking all these? Oh, don't you know our King is performing a great Yajna and these goats will be sacrificed, thousands and thousands. And then Buddha's heart melted in pity. I said, what kind of Puja is that? Worship is that? Does God really require all these things? So he said, what will you gain? Oh, if I can sacrifice one kid, I will get so much Punya. Buddha said, if a kid can give you so much of merit by sacrificing me, you will get thousand times more. So you let this kid go and you take me. I am prepared to sacrifice my life. This is called Bodhisattva ideal. Swami Vivekananda looks like Buddha. Look at him in his meditation pose and put a Buddha's image. Most of the Buddha's images are in a meditative posture. Even the face cut looks like Buddha because it is the same soul. There is no separate Buddha, separate Saptarshi, etc. They are the same Bodhisattvas. So there are people, two types of Sadhakas. One type of Sadhaka, they are more than satisfied if they can get God realization and they can obtain what they want to obtain, Mukti, and then they will never come back. But there are some others. They say, we are not happy with merely ourselves attaining it. There are billions of people who are suffering. So let us live, even suffer. They are called Jeevan Muktas. And they voluntarily undergo a lot of suffering. Just imagine how much suffering Sai Ram Krishna had to go through with that throat cancer. The heart rending scenes that we get through M's description of what happened during the last days. Just a few things Swami Prabhanandaji had collected and published in the last days of Sai Ram Krishna. But there are even more volumes are there which is not published. It should have formed the extension of Gospel of Sai Ram Krishna that we know. But the fifth volume, proof ready to go to press was done by M and two days later he passed away. Mahapurusha Maharaj was still alive at that time and still so many volumes which he noted down. How many marvelous things were noted down. None of us know about it. So this is very sad story. But it is Sai Ram Krishna's will. Nothing can be done. And Holy Mother confirmed it and said, when M had doubt, what am I doing? I am trying to transcribe all these short notes. And is it Thakur's work or is it my ego? When he expressed this to Holy Mother, Holy Mother had said, Baba, at one time He kept all these things with you and now the time has come by His... He wants them to come out. You are doing the right thing and they are none other than Sai Ram Krishna's words. That is why M had said that I have never added a single word to what I remember. And His power of memory was tremendous. 15 years He was writing a diary and He used to write useless things. And when it was the time, He questioned Himself, why am I writing this one? What is the need for me to do this one? And then He understood. When He met Sai Ram Krishna, the whole purpose became clear. He was specially chosen, like Vedavyasa had chosen what is called Ganesha for writing His Mahabharata, etc. So M was specially brought for that. Next time when Sai Ram Krishna comes, He will bring not only a stenographer, He will even bring a choreographer with all these latest AI-aided, what is called videograph, etc. And that is what is going to happen next time. Hopefully, I don't know. Hopefully, we will not be there by that time, especially those who are living in Varanasi. So these great souls having realized Brahman, they have become Brahman Gnanis. As I said, as I was telling you, there are two types of people. Some people are satisfied with their own Mukti, but some people, they want to help others. That means that dominating thought, Samskara of helping others did not come after realization. These people were leading that kind of life even before that, because this impulse doesn't come suddenly. Only when this impulse becomes too much, a wholehearted prayer comes, O Lord, you have been gracious enough to give us this knowledge, but let me serve you. Many times, and these are called Ishwara Kotis, these are called Saptarshis, and this business of the Saptarshis, they live in a state where it is said funnily, they are neither free nor bound. What does it mean? It means voluntarily they are bound and every time one of these Rishis will come down and that is called a Manvantara. As if one Rishi, he dominates the world and he guides the world according to the Divine Will. Their will is never separate from God's Will. So that unborn Brahman, that infinite Brahman has as if become infinite number of finite things as if Ajaya Manaha Kauda Vijayate. And I will discuss, because I told you this is a most marvelous Rig. Now what is it? Is it really God born? We are also questioning the same thing in the Aitareya Upanishad. Can the infinite ever become finite? Can the limitless, can the Poorna ever become a Poorna? This has been beautifully expressed in that Shanti Mantra Poornamadaha Poornamidham. Whenever we recite Ishavasya Upanishad or Brihadaranyika Upanishad, we have to chant that particular peace mantra Poornamadaha Poornamidham Poornat Poornamudakshate Poornasya Poornamadaya Poornam eva avasishyate. This world, that Brahman is infinite and this world is also infinite. How come this infinite world is only a manifestation of that original Brahman who is infinite? Even though infinite has been taken out of the infinite, the infinite remains ever infinite. Poornam eva avasishyate. That is what is being said here. Prajapati Charatigarbhe Antaha. It is with everything in this world, living as well as non-living, is none other than Brahman and Prajapati. But in the living beings, He is working like Chidabhasa. He is called Jivatma. And then to make it further, Ajaya Manaha Bahudha Vijayate. So because the truth is He can never be born as if He is born. That's what Shankaracharya starts his Gita Bhashyam. Jayate eva. An incarnation as if. As if He is born. Now this what is called having created, Bhagawan enters into these bodies and minds. That is the body-mind complex. And there afterwards will be known as Jiva. It is called Pravesha Shruti. Especially in the Brihadaranyaka Upanishad, it is called Shruti means Upanishadic teaching. What is that Upanishadic teaching? It is called Pravesha Shruti. Pravesha Shruti. Pravesha means entering. That is being said as if Prajapati Antah Garbhe Charati. As if He enters into every being having created them. First created how a person builds a house and he is living outside. Until the house is complete and it is all equipped, everything is ready to be lived in and then one auspiciously he fixes and perhaps he will invite some Swamis also or PM Modi himself. If you pay sufficient money, he might come. This man ceremoniously he enters into that house. Is it like that? Because the infinite, where is the place he is not? So that he can enter. Entering is possible only when somebody is not there. Something is it is empty. Something where I am not. Then only I can enter, you can enter, anybody can enter. But Brahman is everywhere. Where is the question of entering? That what is the meaning of then Pravesha? Shankaracharya gives a huge commentary. One of the most brilliant commentaries in the world. But he himself summarizes that one. Do you know what he says? Shri Ram Krishna summarizes this. A zamindar has a big house and zamindar has huge estate. He can be found anywhere. He can go hundreds of miles on horse carriage, in a car, a big landlord owning hundreds of acres, especially in the west you know. Nowadays thousands of acres they manage with a few tractors, modern agricultural machines. So but this zamindar will be everywhere. But then most of the time he is to be found in a drawing room. It is called visitor's room where anybody who wants to have some business with him and finish business with him, whether it is taking something or giving back something etc. They will have to meet him there. It is called meeting room. So he can be anywhere. But he will be mostly found to be in that meeting room. This is what Shankaracharya wants to convey to us. Bhagawan is available in each one of us. Where do you want to see God? You go to Kashi. I am inside you. He is there inside the heart. What does it mean? It doesn't mean physically he is entering it. This is a place to realize God. Our buddhi will be able to realize. We will be able to think about God. We will be able to meditate upon God. We will be able to try to understand, pray, do puja, worship etc. We have to do under that particular location. It is a location-less location that is called Hridaya Kohara. That is why Jyotira Jyoti Ujjvala Hridi Kandara Tumi Tama Bhanjana Haar. Every day practically all the devotees of Sri Ramakrishna will be singing this song. This is available place where Bhagawan will be much more present, much more available. That is the meaning of entrance. This is called Pravesha Shruti. I wish I could talk about it but maybe some other occasion I will talk about it in a more elaborate way. But for today this is the meaning that even though that birthless being is manifesting with various names and forms and for that to understand that Shruti itself gives an example. Supposing you are there in a room and there are a hundred mirrors in a big hall and you are standing in the middle of the hall and you will see a hundred reflections of yourself. So every Jivatma is a reflection. That is why he is very aptly named as Chit Abhasa. Abhasa means reflection. That's all. If there is a sun and there is a mirror and the sunlight falls on the mirror and if you put it in a particular angle and direct it towards a darkened room, the sunlight directly is not able to enter into that but it can give that same sunlight effect through the help of the mirror. I believe in Japan where the sun is a small place and they have multi-storied buildings because the land is very small but they have found out a way that when the day time comes that sunlight can be reflected into every single room, however many floors it may be with the clever arrangement of the mirrors. One mirror reflects the sun into the other mirror and it goes to one room and another mirror reflects to another room. Every single room in that building is lighted up directly from the sunlight. So every Jivatma is none other than Paramatma but in the form of Abhasa. Then the question comes, what is the mirror? The mirror is the mind. There are other points we will talk about it but here what I wanted to tell is that the root cause of this entire universe is that Paramatma and there are some people they have realized it through Shravana, Manana and Nidhidhyasana and such people are well equipped. They have become Adhikaris. Such people are called Dheeraha. What do they do? Parijananti. They have realized it. Parijananti means completely knowing. They knew completely without the least bit of any defect. What do they know? Yoni. Yoni means that uncaused cause, Parabrahman. They know very well and then as I mentioned, there are two types of people. Some people they know Brahman. They become one with Brahman and they don't want to be alive and after 21 days their bodies fall off like dried leaves. But there are some people, few people, they are called Bodhisattvas and they want to do some good to the world but that tendency, that desire did not come after realization but they were kind people. Here also if you open your eyes you can see everywhere that among people whom we know, you know, anybody knows, there are people who are of helpful nature, a little bit unselfish. They want others also to enjoy and this is mostly manifest even though selfishly in parents. They want to give the best thing to their children but that the quality of that mother's love, father's love that is being helped here. What do they want? Marichinam padam ichchanti vedasaha. Vedasaha means that creators having created. Let me, I am like a mother, I created. Let me look after all these people and let me do good as long as possible. These are called Bodhisattvas. There are a few people who desire. So what do they desire? Let me be like Marichi, etc. Rishis so that I can do good as long as God permits me and this is the meaning of it that some people having known that unborn Brahman, some people they become liberated, other people after liberation want to help other people. So they intensely desire, pray, Lord permit us to help other human beings and such people are avataras, ishwarakotis, acharyas, etc. and there are other meanings also. We will talk about it in our next class.