Purusha Suktam Lecture 06 on 29-June-2023

Full Transcript ( editing by Nirupama)

We are studying the Purusha Suktam. In our last class, we dealt with the fourth part of the Purusha Suktam, specifically the fourth mantra.

TRIPAD URDHAM UDAIT PURUSHAHA

PADO ASYAIHA ABHAVAT PUNAHA

TATO VISHWAN VYKRAAMAT

SAASHANA ANASANE ABHI (4)

Three-fourths of God's essence reside above this manifested world. What exists above the manifested world? The unmanifested. From where has this manifestation come? From the unmanifested. It's crucial to understand that this is not a division into four parts, implying separateness. God is indivisible, part less, and whole. God doesn't have parts. However, what we perceive is God manifesting as a part. This sentence in the English language doesn't imply that God is manifesting a fraction of Himself in the form of this universe. As explained last time, consider this: if you have a small window and you gaze at the infinite sky, even without this window, when you climb to the roof of the building, you can see a vast sky studded with stars. Imagine it's night. But, if you're in a room with a small skylight window, your view is limited. How much can you see? Only a little bit. Anyone mistaking that the whole sky is only this much would be mistaken. This is the concept we need to grasp here. When God manifests here, it means I can see only a fraction of God. God is neither manifesting nor non-manifesting. It's our prism, through which we view Brahman, Nama, Rupa, Guna, or, in other technical words, Desha, Kala, Nimitta (Space, time, and causality). These are the constituents of our minds. When we look, just as if you put on yellow-colored glasses, everything appears yellow. The problem is not God appearing like that but ourselves perceiving God in that particular manner. That is the meaning of three-fourths being in the form of the unmanifest. Again, three-fourths is not a measurement, dividing something into four parts. That means infinitesimal parts, as we saw earlier, 'Sahasrasirshah Purushah.' Whomever or whatever we see, living or non-living, is nothing but that Divine Lord. To convey this idea, the greatness, the splendor, the all-pervasiveness of the Divine, the Rishi is presenting it poetically. What is appearing is very small compared to what He really is. Another meaning to understand is that if what we see, this infinitesimal part, can produce Kalidasa, Bhavabhuti, Einstein, Max Planck, Beethoven, Thyagaraja, Tansen — the greatest creative minds in the world — that itself is filled with so much wonderment and mystery. Scientists have not even scratched an infinitesimal part of the infinite, an infinitesimal manifestation of God."

Who can truly comprehend the mystery behind life? Lord Buddha beautifully elucidated this when he encountered a ferocious robber named Angulimala. Once, Buddha intended to travel through a forest infested with robbers. The locals, out of reverence for Buddha, warned him, 'Sir, please do not go there; there is a heartless and ferocious robber who will surely kill you.' Buddha smiled and confidently replied, 'I know how to influence such individuals.' Undeterred, he proceeded, and sure enough, Angulimala appeared before him, expressing his intention to kill. Buddha calmly responded, 'Fine, but before you do, fulfill my last wish.' Intrigued, Angulimala inquired, 'What is your wish?' Buddha requested him to cut off a branch from the tree under which he was sitting. Without hesitation, Angulimala took out his sharp knife and severed the branch. Then, Buddha, still smiling, said, 'Now, restore it to its original position.' Perplexed, Angulimala replied, 'You are speaking like a madman. Once it is cut off, how can I put it back?' Buddha, in his transformative wisdom, conveyed a profound truth, 'Even if you cut off a single green leaf from a tree, you can never restore life to it. It is very easy to take life, but incredibly difficult to give life.'

Life itself is the greatest mystery, as Shakespeare exclaims, 'How many wonders, oh Horatio, are there in heaven and earth?' No scientist has been able to create life thus far. Regarding artificial intelligence, it is essential to remember that it is, indeed, artificial. It is not a creation ex nihilo but a result of someone inputting information. Even if a human being were to create life, the complexity involved would surpass our comprehension. The combination of numerous factors in creating life, which artificial machines can replicate, surpasses the capabilities of our brains. The question remains: Can scientists truly create life or consciousness? Creating life in a machine doesn't make it artificial; it would be a living creature. To label it an artificial living creature is a misnomer, and such a feat remains elusive."

I'd like to share a delightful joke with you. Once, some aspiring scientists discovered a way to infuse life force (prana) into non-living materials. Eager to showcase their achievement, they requested a one-on-one interview with God, and surprisingly, God granted their wish. As they faced God, who already knew their intentions, He smiled and asked, 'What brings you here?' The lead scientist confidently replied, 'God, you've done many marvelous things, and we appreciate that. However, we believe it's time for you to retire.' Perplexed, God inquired, 'Why?' The scientist explained, 'Because you, being God, could create life. Now, armed with our knowledge, we can do the same. So, it's time for you to gracefully resign.' Amused, God agreed but challenged them to demonstrate their newfound ability to recreate life. Proudly, the scientist presented a packet of dust, ready to infuse it with life using their machine. However, God interjected, 'No, not my dust. Bring your own dust.' The joke brilliantly underscores the idea that the original material for creation comes from God, making Him irreplaceable.

Now, onto a profound point: our bodies and minds are inherently limited. Any experience we gain through them is, by nature, limited. To attain the unlimited, we must transcend the body and mind, a concept known as 'neti neti' — I am not the body, I am not the mind. When we detach ourselves from the body and mind, the entire world ceases to exist. This detachment represents 'jagradhavastha' (waking state) and 'svapnavastha' (dream state). Detaching from both is the 'karana sharira' (causal body), where the entire physical and subtle worlds vanish. This denial is expressed in statements like 'Mano Buddhi Ahankara Chittani Naham' from Nirvana Shatakam. What remains is 'Shivoham, Shivoham' — I am nothing but Shiva. This understanding echoes the essence of the fourth mantra, emphasizing that the entire universe is an infinitesimally small part of the complete and infinite nature of the Purusha. 'Aadaha asaiha abhavat punaha' — only a minuscule representation. 'Tato vishwam Vyakramat' — transcending the entire universe. 'Sa asana anasane abhi' — becoming both the living creatures who consume food and the inert entities. In essence, 'Sarvam kalvidam brahma' — the whole universe is indeed Brahman."

TASMAD VIRADDA JAYATA

VIRAJO ADHI PURUSSAH

SA JATO ATYARICYATA

PASSCAD BHUMIM ATHO PURAH (5)

As we delve into the fifth mantra, the Purusha Sukta unfolds a marvelous explanation of the process of creation. The primary insight it imparts is that creation occurs in two stages: Purva Srishti (prior creation) and Uttara Srishti (subsequent creation). To illustrate, let's consider the analogy of a scientist embarking on experiments. This creative mind first conceptualizes an idea and then proceeds to create the necessary instruments and laboratory environment. The laboratory includes chemicals, instruments, lights, and utensils, constituting the groundwork for the experiments that follow. Similarly, in the cosmic context, a divine creator engages in a two-fold process of envisioning and then manifesting.

In the divine laboratory, God, the great scientist, initiates the process by creating Devas, representing the potential causes of both living and non-living entities. These Devas, often referred to as Devatas, are endowed with the essential information required for the forthcoming creation. Alternatively, God transforms into myriad Gods, each assigned distinct functions. The Visishta Advaita philosophy ( Ramanujacharya)emphasizes a crucial concept: God, as Saguna Brahma, the supreme reality, divides into Ishwara, Chit (conscious or living), and Achit (non-living). Despite being present in both the conscious and non-living elements, Ishwara remains Chit.

In the analogy of creation, akin to the dream state, we witness the role of creators ourselves. Just as we create a dream, God, in the process of creation, utilizes thoughts and ideas as instruments. Imagining mountains, rivers, forests, stars, galaxies, living and non-living entities, good and bad, God's creative process begins with Kalpana — imagination fueled by brilliant and creative ideas."

A Kalpana, by its very nature, implies creative ideas. Creative power and dullness don't go hand in hand. Once, two devotees shared an incident with a Swami. One of them, elated, exclaimed, 'Swami, I am so happy today!' The Swami inquired about the reason. The devotee replied, 'Last night, I dreamt that I had won 100 rupees in a lottery ticket.' The Swami responded sharply, 'You fool! It's a dream; you could have dreamt that you are a multi-billionaire or trillionaire. Why limit yourself to a mere 100 rupees?' This illustrates that the creative power of imagination, Kalpana Shakti, is infinite for God, as He is infinite. For us, limited beings, our imagination is shaped by our intelligence.

God has bestowed each of us with intelligence. Consider natural examples: birds creating intricately designed nests, honeycombs with sophisticated internal structures, or spider webs inspiring the concept of the internet (W, W, W). The entire internet is nothing but a net. Maya Jala. We have seen in the Shvetashvatara Upanishad- Ko Jaalawan. So, this entire universe is a manifestation of creativity, and every day we contribute to this creation through our unique forms of intelligence. This is an introductory concept to bear in mind.

God's initial creation involved the Devatas, known as Adhishthatru Devatas, the overseers of creation. Their function was to initiate the first creation, Adi Srishti, leading to Prathama Srishti. Uttara Srishti would follow later. God commanded these Devatas to fulfill specific roles: Fire, produce heat; Sun, shine; Vayu Devata, blow the wind; Waters, manifest as rain, streams, rivers, lakes; Earth, sustain and support life. These Devatas form the Panchadevatas, the five principal deities worshipped in Panchayatana Puja. This ritual symbolizes our connection to these forces that sustain us, as we emerge from and eventually merge back into the Panchadevatas."

If you have understood this introduction. The first creation is the instruments. So that they can be assigned the job of creating what we call Uttara Srishti. Purva Srishti and Uttara Srishti. First creation is God manifesting. Second creation also in a way of speaking. God's creation. Excepting God, nothing is there. But as if the Gods are creating in the form of the Adhishtatra Devatas. And that is the beautiful idea. Then the third point we have to recognize is that for creating anything we have to do Yagna. So Yagna has two meanings. The first meaning of Yagna is that if we do Yagna as we understand Homa, etc. Then our desires will be fulfilled. But we have the implements now. But at the beginning there are no implements. So it is not necessary. It is Bahya Yagna. What is called Bhautika Yagna. No, it is Manasika Yagna. How did the Gods create? They resorted to Manasika Yagna. They imagined everything. And when they imagined, the things which they needed were immediately present there. That is the idea I wanted to convey to you. Every one of us is a creator. A poet, a painter, a sculptor, a scientist, even an ordinary cook. What is the Purva Srishti? Suppose our mother is there. And our mother has purchased some mixie, some frying pan, electricity, some utensils. These are called Purva Srishti. Somebody has created them. We just acquired them, either inherited them or bought them, purchased them, etc. But our mother wants to feed us. What does she do? The implements which she could buy in the shops, she will bring the raw materials. And then her brain starts spinning. Yesterday, I cooked that dish. Today, I want to make the same ingredients into a different dish. So first she thinks. And first time if she is doing, she has to experiment. But once she finds out the right formula, right ingredients, right amount of frying, right amount of masala, right amount of boiling, etc. Then that becomes very tasty. And we will be the certifiers. Mom, that's really very tasty. How does mom know? Because she is a mom. I don't want to eat anything else. So in Bengali, they say that it is very tasty. Because the fellow who is eating doesn't want to appear to be a beggar. I want more of the same idea. But he wants to convey. Then he will say, this item, oh, so beautifully it has come out. And the hostess understands. This person wants more. So immediately she will bring. What am I talking about? First creation is available ingredients, including the instruments. That is what exactly a scientist, a painter, a poet, anybody will be doing it. What is the secondary creation? Taking the help of these instruments, the person will go on.

In the intricate process of creation, the Purusha Sukta elucidates the distinction between two stages: Purva Srishti (prior creation) and Uttara Srishti (subsequent creation). The first creation involves God manifesting the necessary instruments, often represented by the Adhishtathru Devatas, who serve as overseers in the divine act of creation. While all creation emanates from God, the Purusha Sukta ingeniously portrays this process as if the Gods are actively creating through the Adhishtathru Devatas.

A crucial aspect of creation highlighted in the Sukta is the role of Yagna. Yagna holds a dual significance. Initially, it involves the external ritualistic aspect, where the fulfillment of desires is sought through practices like Homa. However, at the inception of creation, when there are no external implements, the Yagna becomes internal, a mental or Manasika Yagna. This Manasika Yagna involves the imaginative power of the Gods, where they conceive and envision the creation, and it materializes before them.

This concept extends to our own creative endeavors. As creators in our daily lives, we inherit or acquire the necessary tools and instruments (Purva Srishti). Yet, the essence of creation lies in the secondary stage, where, through our imaginative faculties, we transform raw materials into a myriad of outcomes. This is akin to a cook in the kitchen, a scientist in the laboratory, or an artist in the studio. The first creation involves acquiring or inheriting the ingredients and instruments, while the second creation involves the imaginative process, experimentation, and the eventual manifestation of something new and unique.

The Purusha Sukta, therefore, invites us to recognize our innate creative abilities and understand creation as a multifaceted process encompassing both the manifest and the imaginative realms.

Now this manifesting the same ingredients in different combinations. Creation is nothing but a combination. So that is what we call. This painting is beautiful. This poem is exquisite. And this dish is extremely tasty. And this cinema is beautiful. This book is very, very, what is called a page-turner, etc., etc. So all of us are creative only. That's what Swamiji used to say. When you go to the villages, you will see small, what is called mud walls. But the way they do it, especially in Bengal, there are certain types of temples. It is made out of some kind of red stone. How many marvelous etchings they had done. And now people don't care for them. So they are all becoming old, dilapidated. Government is taking special care to preserve them, etc. Even if you visit Dakshineswar, you will understand that. So what I am telling, God manifested Himself as Gods. That is the first creation. That is the ingredient part. Then through the instrumentality of those instruments, which I call Gods, etc. He commanded them. Now you do the Uttarasrishti. But before the world has come into existence, first there were Gods only. And then these Gods were commanded. And then they have to produce ingredients for the creation itself. Just like any scientist had a brilliant idea. It has to be experimented. For the experiment, some new instruments are needed. And He Himself will have to think and give the idea to the engineers. You give this kind of make, create, this kind of exact instrument. That is how different things can be manifested only through the appropriate instrument. And our Hindu religion goes on to say, there is no better instrument than a human body. Remember, human body goes with human brain. That capacity of the human brain is incalculable. So Prathama Srishti, Urva Srishti is to create the implements herein called Gods. And then they are commanded and they will do the secondary Srishti. But there were no ingredients. So they did Manasika Yagna, Mental Yagna. And they imagined. And that is the beautiful idea we are going to get. But if you keep this introduction in mind, summary of this, you can understand the mantras that are coming later on. So the Purva Srishti is going to be given now. In the fifth mantra. Tasmat Virat Ajayata. Virajo Adhipurushaha. Sajataha Atyarichyata. Pashyat Bhoomin Athaha Puraha. So from that Adhipurusha, that is the original Purusha, came the universe. And how did it come? What is the universe? Along with the universe, containing within himself, Brahma emerged and spread everywhere. Here Brahma means Srishtikarta Brahma, not Brahmana. After that he created the earth. Then he created bodies for living beings. Then he created also everything that is necessary for life to continue. This is the main idea. Tasmat.

The Purusha Sukta unfolds the concept of creation, where the first stage involves God manifesting Himself as Gods, representing the ingredient part. Through the instrumentality of these Gods, God commands them to undertake the Uttara Srishti, the secondary creation. Before the world comes into existence, Gods were the first entities, and they were then tasked to produce the ingredients for creation.

In this cosmic process, Gods, analogous to scientists with a brilliant idea, need to experiment. New instruments are required for the experiment, and God, who is both the creator and the guide, imparts the idea to the engineers, directing them to create specific instruments. The Hindu perspective emphasizes the human body and brain as unparalleled instruments, acknowledging the incalculable capacity of the human brain.

Now, moving into the specifics of Purva Srishti, the fifth mantra declares: "Tasmat Virat Ajayata. Virajo Adhipurushaha. Sajataha Atyarichyata. Pashyat Bhoomin Athaha Puraha."

From that Adhipurusha, the original Purusha, the universe emerged. The universe, containing within itself, saw the emergence of Brahma, the creator, who then expanded and permeated everything. Here, Brahma refers to Srishtikarta Brahma, the creator, not to be confused with Brahmana.

Following this cosmic manifestation, the subsequent steps in creation unfolded. Brahma first created the earth, followed by the formation of bodies for living beings. Additionally, everything necessary for life to persist was brought into existence.

The mantra concludes with the word "Tasmat," setting the stage for further revelations in the subsequent mantras. This rich tapestry of creation illustrates the intricate interplay of divine manifestation and the unfolding of the cosmos. Keep this introduction in mind as we explore the forthcoming mantras to deepen our understanding of the cosmic creation described in the Purusha Sukta.

From that original Purusha, Virat. This Virat means this infinite looking, the entire cosmos, what we call the cosmos. Not only the external cosmos, but all the, containing all the creative ideas. The entire mental universe called herein, called Hiranyagarbha. Remember, Ishwara is the, in a way of speaking, Adhipurusha. And from that Ishwara manifested himself as Hiranyagarbha. Beautiful word. Garbha means womb. That is to say, it is like we say also, it is like an egg. That is why it is called Brahma Anda. Anda means egg. Brahma himself has become the Anda. And within that Anda, the chick will be there. The life will be there. In course of time it gets hatched and all that. So from Hiranyagarbha came the Virat Purusha. So Ishwara, Hiranyagarbha, Virat Purusha. And Ishwara has two aspects. The individual called Prajna, universal called Ishwara. Microcosm is called Prajna. Macrocosm is called Ishwara. Similarly, all the minds together, all the causal bodies, Karana Shariras, together is called Ishwara. All the minds in, all the living creatures is called Hiranyagarbha. That is the universal aspect of our mind is called Hiranyagarbha. Individual aspect of that same Hiranyagarbha is called Taijasa. And again, he grossified himself, O Hiranyagarbha. And he manifested himself as Virat. Virat means this entire whole physical universe, complete universe, physical aspect of it is called Virat. And again it has got two sides. Individually we are called Vishwa and cosmically, universally we are called Virat. There is no difference. Microcosm and macrocosm. This beautiful concept has been elaborated by Swami Vekananda in his talks on Jnana Yoga. One of the most marvellous talks explaining the whole Vedanta in the simplest language that is possible for any great person. And the greater a person, the simpler will be the language. So what did he do? Tasmat, from that Purusha, Ishwara, Viratajayata. So we have to understand, Virat means first Hiranyagarbha, then Virat, then Virajaha, Adhipurushaha. So what did this Virat do? Adhipurushaha. What did he do? He started manifesting both as the living as well as non-living. Satyataha, Atyarichyata. After that what did he do? He entered into it. This is called Praveshashruti. Tatsrishtva, Tadevapravishat. That means externally it is Brahman. Internally also it is Brahman. If you take the example of a pot, externally it is also clay. Internally means don't look for inside the pot. That is in between the outer layer and inner layer of the wall of the pot. That is also which we cannot see. But that is also made up of the same clay. That means no separate pot exists except in clay. But clay without form, pot without form is called clay. Clay with form is called a pot. That is the idea. Satyataha, Atyarichyata. He spread everywhere. And then what did he do?

From the original Purusha emerged Virat, representing the entire cosmos—both the external universe and the mental universe containing all creative ideas, referred to as Hiranyagarbha. Ishwara, in a sense, is the Adhipurusha. Ishwara then manifested as Hiranyagarbha, symbolized by the cosmic egg or Brahma Anda. Within this cosmic egg, Hiranyagarbha, representing the universal aspect of the mind, eventually differentiates into Taijasa, the individual aspect.

Hiranyagarbha, in his universal aspect, further grossifies into Virat, symbolizing the entire physical universe. This Virat has both individual and universal aspects, analogous to Vishwa and Virat, reflecting the microcosm and macrocosm. This profound concept, elucidated by Swami Vivekananda in his talks on Jnana Yoga, underscores the unity between the individual and the cosmic.

The mantra details the progression: Virat emerged from Hiranyagarbha, and Virat, in turn, manifested as Virajaha, the Adhipurusha. Virat, the cosmic entity, engaged in the creation of both living and non-living entities. "Satyataha, Atyarichyata" signifies that Virat entered and pervaded every aspect of creation. This is akin to the Praveshashruti, emphasizing that externally and internally, everything is Brahman. Using the metaphor of a pot and clay, it illustrates that the pot is nothing but an expression of clay, both externally and internally.

In essence, the mantra portrays the sequential manifestation of the cosmic order—from Ishwara to Hiranyagarbha, and further to Virat. It emphasizes the indivisibility of creation, where everything, both living and non-living, is an expression of the divine. The omnipresence of Brahman is underscored by the idea that everything is permeated by the same ultimate reality, transcending distinctions between the individual and the universe.

Then what did he do?

All the Upanishads, How? I only created. Rather I divided. Rather I manifested. How? Guna, Karma, Vibhagashaha. Whatever qualities, highest qualities, best qualities, Brahmana. And less of those best qualities is Kshatriya. Still less is Vaishya. And very dull qualities is Shudra. And practically if we see, this is what is happening either in the East or West, whether they say caste system or class system. It doesn't really matter. Now these are the points we will discuss in our future classes. But here we are coming to the Urva Srishti. So what is the first thing? The first manifestation is Virat. Literally Virat means that which is infinitely big. What does it mean? It means infinite species, countless species are experiencing. That's why it is called Virat. So this is about Urva Srishti. But originally there are not many. Srishti means many. But before Srishti means what? Originally Brahman alone existed. Atman alone. That is why in the Chandogya, only Sat, only pure existence. And then for the sake of people like us who do not understand why God needs to create in understandable, in simple language. So how did this creation come? So that Brahman, he became conscious. I am alone. So he got frightened. I am alone. Then he thought, why should I get frightened? Because there is no second. Freer comes only from the second. But he had wanted to imagine himself as many. So he said, so let me become many. Let me become many. So when this Sankalpa came, in the mind of that Paramah Purusha, Paramatman, Brahman, let me become many. That was the starting point of creation. And the very first product is Virat, as we discussed just now. And what did this Virat do? And that means what? Here is a Purusha. He is created. He is called Virat. He is called Jeevatma also. Collective Jeevatma is called Virat. Individual Virat is called Jeevatma. Doesn't matter, he is a Jeevatma. That means he said, I am created. Now what am I supposed to do? I must create a body. I must create a mind. Why does a man create a house? So that he can dwell there happily. Why does he do agriculture? So that he can enjoy various dishes. Why does a man create a car? So that he can travel easily from place to place. So whatever is created is for the benefit of the living creature. Why do ants create anthills? Because they are living creatures. Why do birds create nests? Because they are living creatures. Why is honey created by bees? Because they are living creatures. So our tendency is we must have an object. So that we can use that object. So that we can make ourselves very happy. So how does this, what is called Virat Jeevatma, how does he want to create the entire world? As we create our bodies and minds, Virat Purusha creates his body and mind. His body is the entire Jagat. His mind is Hiranyagarbha's mind. We have to understand. So he creates it, accepts the entire world as his body, this whole created universe, and making that as his body, he entered into it. When a person enters into a car, that means he wants to use it. He is animating it. He is activating it. That Virat Purusha, he is the first Jeevat. That is why he is called Virat. What did he do? In between these two stages, there is another important stage. What is that stage? That he himself is dividing his Virat Sharira, as I mentioned earlier, into how many? Three parts. Ishwara, Chit and Achit. And that is what our Vedanta tells us. They are called Adhyatmika, Adhibhautika and Adhidaivika. These are synonymous.

In the interpretation of the Purusha Sukta, the focus shifts to Urva Srishti—the manifestation of the cosmos. The explanation emphasizes the initial singularity of Brahman or Atman before the desire for creation arises. The idea is conveyed through the metaphor of Brahman realizing its aloneness, feeling a sense of fear, and then deciding to become many.

The first act of creation is attributed to Virat, who is described as the collective Jeevatma or the universal individual soul. The act of creation involves Virat deciding to create a body and a mind. This process parallels human actions where individuals build homes, engage in agriculture, or create vehicles for their own comfort and happiness. Virat Purusha, as the universal soul, decides to use the entire created universe as his body and the mind of Hiranyagarbha as his own mind.

The metaphorical entry of Virat Purusha into the created universe is likened to a person entering a car to animate and activate it. This act signifies Virat Purusha's engagement with the cosmos he has created. Before this entry, there is a crucial stage where Virat Purusha divides his own Virat Sharira (cosmic body) into three parts: Ishwara (divine aspect), Chit (conscious aspect), and Achit (non-conscious aspect). These divisions align with the concepts of Adhyatmika (pertaining to the self), Adhibhautika (pertaining to the physical world), and Adhidaivika (pertaining to the divine). The division reflects the multifaceted nature of the manifested universe.

The teaching underscores the idea that the entire creation, including the cosmos and individual beings, is an extension of the divine consciousness. This process of creation is seen as a reflection of the innate human tendency to create objects for personal use and enjoyment. The analogy draws parallels between the universal creative act of Virat Purusha and the individual creative endeavors of humans.

Then there was Tiryak, Manushyas, living, non-living. How many millions and billions of varieties of living creatures. And then what is the speciality? Everything depends upon everything else. If you think, I don't depend upon anybody, then I have to say, a person who says that is a foolish fellow. He says, I don't depend upon bees. I don't depend upon the air. I don't depend upon pollen. I don't depend upon all these things. Oh, the mango tree is there. And when I see it in season, the first class ripe mango with very fragrant smell, Banginapalli, is wafting to me, I just pluck it and then I enjoy it wholeheartedly. Only stupidity can only go that far. So how did that mango come about? Because there were flowers. What did the flowers produce? Pollen, male and female. How do they get combined? With the help of what is called bees. And how do the bees know? They have been given special sense. Here is pollen and there is honey. And this is the reward for taking this pollen to the female. And that is how everything is interdependent upon everything else. Every person is dependent upon everything else in this whole universe. The whole universe is never free. It is interdependent. And this idea has been explored to the utmost limit in the Brihadaranyaka Upanishad in a particular Kanda. Its name itself is very peculiar. It is called Madhu. So I am the Madhu for the chicken. The chicken is Madhu for me. And I am the Madhu for the tiger. And the tiger is Madhu for something else. So I eat. The smaller fish is eaten by the bigger fish. That bigger fish is eaten by the still bigger fish. And then I eat that fish and this particular fish because what we eat, we become what we eat. So if I eat fishes, what do I become? Only an analogy, funny analogy. I should not take it too seriously. I become a fish. And when I become fish, I become very selfish. And I will be eaten by what? By billions and billions of bacteria, both harmful and beneficial. This circle is going to come so beautifully. That's what I wanted to explain in my last class. What is that? The living, every millisecond of our lives, the living becomes non-living. The non-living becomes the living. How? Suppose here is a chicken or a bird and it is living. Here is a plant that is living. Here is a mango that is living. Here is a potato that is living. But I cook it. By cooking it, what happens? It is killed. And so a life becomes lifeless. And what do I do? I consume it. The moment I consume it, what happens? That so-called living which has become dead by my action comes out alive in my form. Every cell of mine is reverberating with becoming identified with what I have eaten. And this is being eaten again. In its turn, that is my body, my cells, is being eaten by other creatures. How many creatures are eating me up? But it is a good process. And we don't understand it. This cycling and recycling, killing and rejuvenating, this process is going on all the time. Now meditate upon that fact. So, one part of this creation became Gods in heaven and the other part became human beings. Another part became animals, plants, insects, and microbes, etc., etc. And then, पस्चाद् भोमि अधो पुरहा This Jeevatma, it requires a place of dwelling and he creates Panchabhutas. Out of Panchabhutas, the houses are built. And a place where many houses are there is called Pura. Here Pura means body. नवद्वारे पुरे देहे नईव कुर्वन न कारयं So, all these details, that is, why are we discussing? Because these are necessary to understand the next coming Uttara Srishti, which is so marvellous. I haven't come to this kind of explanation anywhere in this world, in any scripture, excepting our scriptures. So, these details are necessary. This is called Purva Srishti.

The teaching further explores the intricacies of creation, emphasizing the interdependence of all living and non-living entities in the universe. The variety of living creatures, ranging from Tiryak (animals) to Manushyas (humans), illustrates the vastness and diversity of life. The interconnectedness of all beings is highlighted, emphasizing that everything depends on everything else.

An example is provided to elucidate the interdependence in nature. The story of the mango, from flowers to bees to pollination, illustrates how various elements contribute to the creation of a ripe mango. The message is clear: every aspect of the universe is intertwined, and the idea of independence is dismissed as foolishness.

The Brihadaranyaka Upanishad is referenced, specifically the "Madhu Kanda," which delves into the concept of interdependence. The analogy of being Madhu (nectar) for one another reflects the symbiotic relationships in nature. The idea that one entity becomes the sustenance for another, forming a continuous cycle, is explored. It includes the interconnectedness of living and non-living, where the distinction between the two blurs in the cycle of life, death, and transformation.

The discussion extends to the interplay between living and non-living, where life becomes lifeless and lifeless substances become life when consumed. The process of cycling and recycling, killing and rejuvenating, is highlighted as an essential aspect of the cosmic order.

The narrative then shifts to the creation of gods, human beings, animals, plants, insects, and microbes—different manifestations of the divine cosmic order. The Purusha Sukta introduces the concept of Panchabhutas (five elements) as the building blocks of the physical world. The creation of Pura, representing the body or dwelling place for Jeevatma (individual soul), is described as emerging from the Panchabhutas.

This detailed exploration serves as a foundation for understanding the forthcoming Uttara Srishti, the next stage of creation. The intricate interplay of elements, the cyclical nature of life and death, and the interconnectedness of all existence are crucial components in comprehending the divine order described in the Purusha Sukta.

And how is the Uttara Srishti? That is, the first creation, how did they continue this act of creation with their own help? That is going to be the next topic. So, that is called Uttara Srishti. What we have been discussing so far is called Prathama Srishti, Purva Srishti, or Adi Srishti. So, what did the Virat do? Brahman created Virat. Virat means, you must understand, equivalent to Ishwara, Hiranyagarbha and Virat, all combined. So, after creating the Virat Deha, a cosmic body, that Parama Purusha, what happened? He himself is manifesting. That is the meaning of entering into it. Not like a human being who gets a house constructed and he himself enters it. What is the problem? Problem is, house is separate, man is separate. But this Virat is not separate from Brahman. Entering means what? He himself is manifesting as this Virat. So, this is called Virat because he comprises the entire universe. That is what it is there. Vividhani Rajanti. Vividhani means infinite number of objects are being manifest through this. Just as in our dream, we first create. What do we create? I will come to that so that it will be easy to understand. Though, I had hinted about this many times. Whenever before going to dream, what do I do? Purva Srishti I do. How do I do Purva Srishti? Through the waking experiences. Supposing, here is a man and he loves food and then he tastes various types of foods. His mind is dwelling on food. So, what does he do? He happily stores all these experiences. That dish was very tasty. This dish was very tasty. That dish was made up of so many ingredients. This dish is made up of so many ingredients. And then, after some time, he becomes a bit bored because anything repeatedly experienced becomes bored. That is why even the most beautiful person living together we lose the type of understanding or outlook we have at the beginning and then take for granted and then starts bored. Then we start looking. This object is boring. Let me now bore some other object. So, this is how the creative process starts. So, presuming our example, what do we do? We get bored. Supposing, I add to this a little bit of something. Remember, this is called Porous Srishti. So, I sit down in an easy chair. I go on creating. So, this was made like this. That was made like this. What if I combine both Khatta and Metha? What happens? That was Khatta. This was Metha. They were great. But, suppose I combine Khatta and Metha and then he goes to happily thinking like that. He goes. He already has transformed himself into Prathama Srishti. What is the Param Prathama Srishti? That is Srishti which is which has infinite potential to create infinite number of things before actually creating. That is called Potentiality. So, we go with that potential thoughts and then we enter into that Swapnik Jagat. We create ourselves into Ishwara that is the Sakshi and the Jeevatma living creature me and others and all the non-living creatures the entire waking world in the form of the dream world and then I start working out. Suppose I combine these two Khatta and Metha for example and then I actually seem to going to enter into the kitchen and combine it and then I bring it out and then I eat. Not bad. It is quite tasty something novel and then I invite some of the people Oh! What is Urva Srishti? Oh! Marvelous! We never knew you created another novel entering into the Swapna Vastha and then Swapna Vastha what do I do? The Purva Srishti now executes all those Kalpanas into as if actually into an actual world. This is what if we can do God also can do. That is what first Purva Srishti is He became the Eshwara, Hiranyagarbha and Virat and from them the universe has come out. Now how did they actually create? That is going to be the next topic which we will talk in our next class.

The teaching now transitions into the concept of Uttara Srishti, which is the continuation of the creative process initiated in Prathama Srishti or Purva Srishti. The focus shifts to how the Virat Purusha, representing the cosmic order, manifests and continues the act of creation.

The term "Virat" is explained as being equivalent to Ishwara, Hiranyagarbha, and Virat combined. It represents the entire universe, and when the Parama Purusha creates the Virat Deha (cosmic body), the process involves a manifestation where the Purusha himself becomes the Virat. The act of entering into it does not imply separation; rather, it signifies that the Virat is a manifestation of Brahman.

The Virat, being the cosmic body, is described as comprising the infinite manifestation of objects, akin to the vivid creation in a dream. A comparison is drawn to the way individuals engage in Purva Srishti before dreaming. Before entering the dream state, one engages in the creative process by recalling waking experiences and combining various elements in the mind.

The analogy is provided: a person who loves food stores experiences of different dishes. When boredom sets in, the individual engages in creative thinking, combining and modifying elements mentally. This mental process is termed as Purva Srishti, the preliminary creation in thought.

The Param Prathama Srishti, described as having infinite potential to create countless things before actualizing them, is highlighted. This potentiality is equated with the phase of creating in thought before entering the dream world. The dream state, in this context, is considered as the realm where the created thoughts are given apparent reality.

The lecturer emphasizes the power of potential thoughts before actualizing them in the dream world. The dreamer becomes the Ishwara, the witness, and experiences a world comprising both living and non-living entities, similar to the waking world. The process involves executing the mental creations into what seems like an actual world within the dream state.

This process of creation, transition, and execution in the dream state serves as an analogy for understanding how the divine, too, can create in a similar manner. The upcoming discussions promise to delve deeper into the specifics of Uttara Srishti, providing insights into how the divine entities continue the act of creation in the cosmic order.