Purusha Suktam Lecture 19 on 28-September-2023

Summary

The talk centers around the meaning and significance of the second verse of the Purusha Suktam appendix, which reiterates key ideas from the main portion of the hymn.

The verse begins by stating that the unborn Lord manifests in all living beings, appearing to take birth in countless forms. This conveys the notion that all of creation is an expression of Brahman. The body, mind, and individual self are all Brahman.

The teacher provides background about the tradition of initiation by great spiritual masters like Swami Vivekananda and Ramanujacharya. They would initiate thousands into mantras and spiritual practices, transforming lives by instilling devotion. The repetition of sacred words has the power to uplift consciousness.

The teacher reflects on verses from the Bhagavad Gita and Upanishads that capture the essence of these texts, like the Mahavakya "Tat Tvam Asi" meaning "You are that." Simply repeating "Brahman is here" induced samadhi in Ramakrishna's disciples, showing the potency of such words. Scriptural study repetitively plants sacred ideas in the mind.

Diving deeper into the verse, the teacher examines the contrast between the unborn, eternal Brahman (Ajaya) and manifest creation (Vijaya) that appears to be born. Living beings have both mutable and immutable aspects. The body and mind undergo change and are instruments for the reflection of the changeless Atman.

When highly evolved souls called Dheeras realize Brahman as the uncaused cause behind all manifestation, they seek to uplift others selflessly like Bodhisattvas. Some remain merged in Brahman while others like Saptarishis reincarnate to guide humanity. Their will aligns with Divine Will.

The teacher shares stories about Buddha's compassion, underscoring the Bodhisattva ideal of postponing one's own liberation to serve the world. Vivekananda embodied this ethos, as did Ramakrishna who voluntarily underwent suffering to teach humanity. Liberated beings feel drawn to places like Varanasi that energize spiritual transformation.

Expanding on the meaning of God's "entry" into creatures, the teacher explains that this implies the eternal availability of God's presence within, especially in the sanctum of the heart. This does not mean physical entry, since Brahman is already everywhere. But the heart is the inner chamber where we can tune into God.

Through metaphors like reflections in myriad mirrors, the teacher conveys that living beings are like mirrors reflecting the one Brahman. The mind is the reflecting medium that allows the formless Absolute to be apprehended with name and form.

In summary, the Upanishadic verse reiterates that the unborn Lord appears to manifest in myriad forms through a divine play of concealment and revelation. Some realized souls remain absorbed in Brahman, while enlightened beings like the Saptarishis incarnate again and again to selflessly uplift humanity through their compassion. All of existence is an expression of the one Brahman, and living beings are reflections of this eternal reality. The Divine is ever-accessible within our own hearts as the inner witness. Through these profound teachings, the verse synthesizes key Upanishadic concepts.

The teacher shares eloquent examples and stories to provide insight into the mystical ideas expressed in compact form in the ancient verse. By elaborating on the esoteric concepts, the talk helps reveal the deeper philosophical meaning and contemporary relevance of the profound metaphysical truths encoded in the sacred Purusha Suktam.

Detailed Transcript

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 a 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, 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. 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. A 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 personalities. 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 Suktam.

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. 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 many devotees into Mantra and Brahmacharya, and into Sanyasa, among other things, in that room. Remember, the new temple at Belur Mutt was completed much later, only in 1938, just before the passing of Swami Vignanandaji Maharaj. This demonstrates the profound impact of these great individuals. Where is Brahman? Here is Brahman. This means that they saw Brahman everywhere. If someone like Swami Vivekananda could perceive Brahman, what about Vishnu? Sarvam Vishnumayam Jagat. Sarvam Shivamayam Jagat. In the eyes of Shiva, there is no distinction between astika (believers) and nastika (non-believers). He himself manifests with Nama Rupa (name and form) everywhere. However, he resolved to create a place where everyone could attain mukti (liberation) through death, ending the cycle of rebirth. Of course, this is a matter of faith. We cannot navigate life without faith in the scriptures. Sri Ramakrishna confirmed it through his visions, and Swami Vivekananda and every direct disciple affirmed it. This is why Swami Turiyanandaji and Swami Advaitanandaji decided to go to Varanasi. Why did they go? If they didn't, do you think they would not attain mukti? No, because in the Narada Bhakti Sutras, it is mentioned that when a person attains God realization, they feel the urge to go on pilgrimage. Why do they do this? Previously, they went on pilgrimages to gain spiritual benefits, but after realization, they feel compelled to contribute and uplift others with their presence. As I have mentioned before, there is a belief that Varanasi will never be without at least three to four jivanmuktas (liberated souls) and thousands of dedicated practitioners engaged in sincere sadhana (spiritual practices). These individuals do not come to advertise themselves as great sadhakas. In the eyes of Shiva, everyone is a manifestation of Shiva. Thus, distinctions such as high, low, valuable, or worthless are irrelevant. We need to comprehend this perspective.

Now, why did this topic come up? Because Prajapati, the same as Shiva, Vishnu, Brahman, Hirat Purusha, and Hiranyagarbha, created the world, as we have discussed. The entire Purusha Sukta explains how Purusha transformed into the world.

The second part is a repetition, summarizing what we discussed earlier. So, what does Prajapati do after creation? He enters into every living being. In what form? In what we refer to as inert objects like stones, where there is no Prana (life force), he manifests only as Asti (existence). Bhati (knowledge) and Priya (bliss) are present but not manifest. However, in every living being, Sat (existence), Chit (knowledge), and Ananda (bliss) are manifested. This is what the first part of the first half of the sentence, comprising two lines, conveys. In the first quarter, Prajapati refers to Brahman himself, who enters into creation. This has significant implications, which I would like to discuss. First, let me complete the word meanings. The second part of the first line is crucial. One infinite being, who can never be born, appears as if born in billions of creatures, both living and non-living. This means that creation is nothing but Brahman. The body is Brahman, the mind is Brahman, and the Jiva (individual soul) is none other than Brahman. We are discussing Jiva Roopena Sarvasya Antah Garbhe Prajapati Charati. Prajapati moves within his Garbha (womb), not in the sense of a woman becoming pregnant, but in the sense of nourishing a baby. Just as within each of us, the potential for divinity is always present and never absent. Ajaya Manaha (God is beyond birth), whereas Jaya Manaha (that which can be born) refers to limited things that can move and change shape. A baby is essentially a Jiva with body and mind, and both body and mind are subject to change. Just like two particles coming together, they mix and eventually become cells, growing into a fetus, developing physical characteristics based on the genetic makeup of the parents. Ajaya Manaha, in contrast to limited things, remains unchanged. Limited things move from place to place and change form.

A baby is nothing but a Jiva with a body and mind. The 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. They become two, one from the father and one from the mother, only one cell from each. They join together, and then they start splitting, becoming multi-celled, and slowly the fetus is formed. Then it develops peculiarities like the color of the skin, hair, the shape of the nose, eyes, and ears because the body takes the form of the parents. So that is how Ajaya Manaha Bahudaha Vijayate; so the baby is born. Tasya Dheeraha Parijananti Yonim.

But there are people who, after millions of births, 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, and buddhi means the capacity to understand rightly. They become Dheeras, and their understanding is absolutely right. They are full of Sattva Guna. As soon as that comes, they want Pariksha Lokan Karma Chito Brahmanaha. So Brahmanas, as Brihadaranyaka Upanishad puts it so beautifully, having examined our state of Samsara, they say we've 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 Ashrama. 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 the land Buddhi. Buddhi means intelligence in front. When they go a little bit further, they call him Buddhi Hina. Buddhi La, like that they call him. Parijananti, they realize. What did they realize? Where did the plant come from? Where did the mosquito come from? Where did the living and non-living, everything come from? 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 enlivens, gives my seed. That means through Brahma, I am manifesting myself as this entire world.

So these people realize that each soul is potentially divine, and with that realization, they do Sadhana. They realize, they go to a Guru. The Guru tells them Tattvamasi, a practice, and then they confirm it, Aham Brahmasmi, and they don't stop there. Sarvam Kalvidam Brahma. The fourth part of this, 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 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 the 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. Vedasaha, what do they want? Marichinam Padam Ikshanti. Some of them, some of the realized souls, desire this. What do they desire? May we become like these Rishis, like Saptarishis, like Marichi. Marichi, Atri, etc. I will come to that. 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 and fulfillment there is. Most people on Earth are ignorant of this fact. So let us go and do good to the world. In Buddhist literature, these are called Bodhisattvas, reflecting the same idea. They became Buddhas. 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 Buddhist literature that after Mahaparinirvana, he went on dancing around the Bodhi tree 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 it, 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." Buddha accepted it and lived for nearly 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. Many of you may recollect that story.

Buddha was once wandering, and he saw thousands of goats, including small kids, happily munching on a little 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." Buddha's heart melted in pity. He asked, "What kind of worship is that? Does God really require all these things?" "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 merit by sacrificing me, you will get a thousand times more. So you let this kid go, and you take me. I am prepared to sacrifice my life." This is called the 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 facial features resemble Buddha because it is the same soul. There is no separate Buddha, separate Saptarshi, etc. They are the same Bodhisattvas. There are two types of Sadhakas. One type of Sadhaka is more than satisfied if they can achieve God realization and obtain Mukti, and then they will never come back. But there are others who say, "We are not happy with merely attaining it ourselves. There are billions of people who are suffering. So let us live, even suffer." These are called Jeevan Muktas. 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 that have not been published. It should have formed an extension of the 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. This is a very sad story, but it is Sai Ram Krishna's will. Nothing can be done. Holy Mother confirmed it and said, "When M had doubt about what he was doing, trying to transcribe all these short notes," 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 he had never added a single word to what he remembered. His power of memory was tremendous. For 15 years, he was writing a diary, and he used to write useless things. When it was the time, he questioned himself, "Why am I writing this?" "What is the need for me to do this?" And then he understood. When he met Sai Ram Krishna, the whole purpose became clear. He was specially chosen, like Vedavyasa had chosen Ganesha for writing his Mahabharata, etc. So M was specially brought for that.

Next time when Sri Ram Krishna comes, he will bring not only a stenographer but also a choreographer with all these latest AI-aided videograph technology, etc. 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, have become Brahman Gnanis. As I said, there are two types of people. Some people are satisfied with their own Mukti, but some people want to help others. That means the dominating thought, the 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, 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 dominates the world and 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 an infinite number of finite things, as if Ajaya Manaha Kauda Vijayate.

I will discuss this further 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." 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 the infinite has been taken out of the infinite, the infinite remains ever infinite: "Poornam eva avasishyate."

Prajapati Charatigarbhe Antaha. Everything in this world, living as well as non-living, is none other than Brahman and Prajapati. But in living beings, He works like Chidabhasa and is called Jivatma. To make it further clear, Ajaya Manaha Bahudha Vijayate. 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 is what is called having created, Bhagawan enters into these bodies and minds, that is the body-mind complex. And afterward, will be known as Jiva. It is called Pravesha Shruti. Especially in the Brihadaranyaka Upanishad, it is called Shruti, which means Upanishadic teaching. What is that Upanishadic teaching? It is called Pravesha Shruti. Pravesha Shruti means entering. It 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 lives outside until the house is complete and equipped, everything is ready to be lived in, and then, auspiciously, he fixes, perhaps inviting some Swamis or even PM Modi himself if you pay enough money. This man ceremoniously 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, where it is empty, 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? What is the meaning of Pravesha then? Shankaracharya gives a huge commentary, one of the most brilliant commentaries in the world. But he himself summarizes it. Do you know what he says? Shri Ram Krishna summarizes this. A zamindar has a big house and a huge estate. He can be found anywhere, he can go hundreds of miles on a horse carriage, in a car, a big landlord owning hundreds of acres, especially in the west nowadays. Thousands of acres are managed with a few tractors and modern agricultural machines. But this zamindar will be everywhere, but most of the time he is found in a drawing room, which is called a visitor's room where anyone who wants to have some business with him, whether it is taking something or giving something, etc., they will have to meet him there. It is called a meeting room. So he can be anywhere, but he will mostly be found 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, think about God, meditate upon God, try to understand, pray, do puja, worship, etc. We have to do it under that particular location. It is a location-less location called Hridaya Kohara. That is why Jyotira Jyoti Ujjvala Hridi Kandara Tumi Tama Bhanjana Haar. Practically every day, all the devotees of Sri Ramakrishna sing this song. This is an 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 more elaborately, but maybe on some other occasion, I will talk about it in a more elaborate way. But for today, this is the meaning: even though that birthless being is manifesting with various names and forms, for that to understand, Shruti itself gives an example. Suppose you are in a room with a hundred mirrors in a big hall, and you are standing in the middle of the hall; you will see a hundred reflections of yourself. So every Jivatma is a reflection. That is why he is aptly named as Chit Abhasa. Abhasa means reflection. If there is a sun and a mirror, and the sunlight falls on the mirror, and if you put it at a particular angle and direct it towards a darkened room, the sunlight directly cannot enter, 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, they have multi-storied buildings because the land is very small, but they have found a way that when the daytime comes, sunlight can be reflected into every single room, however many floors it may be, with the clever arrangement of mirrors. One mirror reflects the sun into the other mirror, and it goes to one room, and another mirror reflects it into another room. Every single room in that building is lit 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, but here, what I wanted to tell is that the root cause of this entire universe is that Paramatma, and 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 know it completely without the least bit of any defect. What do they know? Yoni. Yoni means that uncaused cause, Parabrahman. They know it very well. As I mentioned, there are two types of people. Some people know Brahman and 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 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, anybody knows, there are people who are of a 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 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. This is the meaning of it. Some people, having known that unborn Brahman, some people become liberated, other people after liberation want to help other people. So they intensely desire, pray, "Lord, permit us to help other human beings." Such people are avataras, ishwarakotis, acharyas, etc. and there are other meanings also. We will talk about it in our next class.

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