Purusha Suktam Lecture 05 on 22-June-2023

We have been studying the Purusha Suptam. This is the most marvelous Suptas. There are hundreds of Suptas, but of them a few are most important. Not only they are hymns to the divinity, not only they are the most powerful mantras, but the highest Vedantic purport is expressed here so beautifully. So in our last class we have seen ETAVAN ASYA MAHIMA ATO JAYA GUMS CHA PURUSHAHA PADO ASYA VISHWA BHUTANI TRIPAD ASYA AMRUTAM DIVI ETAVAN ASYA MAHIMA Asya means Purushasya, that is Brahman's Mahima. And this is expressed in so many ways. SARVAM KHALVIDAM BRAHMA means exactly the same thing. ISA VASYA MEDHAKUM SARVAM YAD KINCHA JAGAT YAM JAGAT That also expresses the same thing. When Shri Ramakrishna says, I started seeing my Divine Mother in everything, living and non-living. In fact, it is worth recollecting the very first vision of Shri Ramakrishna of the Mother Kali. How did she appear? She did not appear in the form of Mother Kali. Of course, we have to understand what is the form of Mother Kali. A man has a form, a woman has a form, a dog has a form, a mosquito has a form. Does Mother Kali or what is called Kala, Deified Kala. Does Kala has any form? Is love having any form? Is service having any form? These are called concepts, not at all percepts. Very often we forget, Shri Ramakrishna had that what we see with four hands, the feminine figure, and he will be having in a magnified manner, glowing like a 2000 watt bulb from inside. This is our view. But when Shri Ramakrishna prayed earnestly, what type of vision he had, later on he was describing waves of consciousness, and it is very difficult to understand what is the form of a consciousness. From all the sides, like huge tsunami waves came and overpowered me. I was struggling to keep this small bit of awareness, but this overpowered me and as a result of consciousness overpowering me, I became unconscious. Very paradoxical language. So what does it mean? It means I have become also pure consciousness. That is the real experience. But if we have to express any experience, we have to express it only in the form of anything that is having a form, etc. So this is the most important thing for us to understand. The whole thing that we see, the living, non-living, the entire universe is nothing but pure consciousness. And as I explained many times, when I see a tree, I don't really know what the tree is. My mind goes out, it envelops the form of that so-called object, and it brings it into my mind in the form of knowledge, cognition. And that cognition has no form, but for our understanding, we give it a form. This is a tree, this is an animal, this is an insect, etc. What is the point? The point is, from the viewpoint of Brahman, only Brahman exists, from the viewpoint of all of us who are ignorant people. So here we divide the whole thing into several categories. The first division will be the living and non-living. And the living we categorize into, these are what is called the amoeba class, one-celled creatures, then plants, then insects, then birds, then animals, then human beings, and in the human beings also male, female, etc. This is a division necessary for us in order to transact in this world. For the purpose of transaction, all these things are very necessary. But if we just go a little bit deep and say, what are they made up of? Only three things. Really not three things, but at least for our easy grasp, we say three things. Something is existing, I know, I have experience of that object in the form of Chit, and it gives some reaction, which we call Sukha and Dukha, and otherwise it is Ananda Swaroopa. What we are experiencing is Sat, Chit, and Ananda, whatever we see. The scriptures categorically declare that we cannot divide Sat, Chit, Ananda, and then they quarrel among themselves, where Sat is Chit and Ananda refuse to stay, and where Chit is the other two refuse to stay, and where Ananda is the other two refuse to stay. They are three words for the same phenomena. And so the whole universe is nothing but the Paramapurusha's Mahima. What does Mahima mean? Here is a person, we say, he can sing extraordinarily well. Here is another person, she can paint extraordinarily beautifully. There is another person who can administer. These are called different Vibhutis, talents. But talents are not to be mistakenly identified with what we call existence. Mahima means it is a person, for example, he may have a beautiful form, but the person has nothing to do with the beauty because the beauty can fade away. The singing capacity may die out because of accident, because of some disease, because of anything. So the guna is separate from the other gunas. Whereas when we say Mahima, he is the object, object is the Paramapurusha. The whole universe is not a creation of Paramapurusha, like the creation of a pot by a potter, but like the manifestation of clay as the pot, as the substratum, clay and pot can never be separated. Then what is it? For our transaction, this is a small pot, that is a big pot, etc. We create the division. So Eta Apana, whatever was, is and will be, is Mahima. And that is what we have to understand, whatever we are experiencing, whatever we are, Shabda, Sparsha, Rupa, Prasa, Gandha, whatever we are hearing, and whatever we are touching, whatever we are seeing, whatever we are tasting, whatever we are smelling, in that order. Because these are the characteristics of the Pancha Mahabhutas. All that is nothing but an infinitesimal part of our perception. That is called Mahima. But the one is far greater. In my last class, I have given the example, if an author has authored a book, and it is a marvelous book, we all wonder how great the person must be, because this is the law we have to remember. A person's expression is far smaller than what the person knows. If a person knows a billion, billion, billion points of knowledge, his expression is severely limited. Whatever we know, we can never express it, and so we are forced to use language and metaphors and examples and analogies, etc., similes, etc., and that severely limits our knowledge. It is impossible to express. So if this world, which we are experiencing, is so glorious, so inconceivable, so vast, so great, and we don't know what is going to happen in future, what will be the manifestation in this universe? For example, it is the greatest wonder of wonders. There are higher beings who can travel in the sky, but we are all higher beings only. We are all traveling in the sky at 35,000 to 50,000 feet. Every day, millions are traveling. And if anybody, 500 years back, is suddenly brought to life and beholds us floating away, he would be falling flat on the earth and worshipping us, the most miserable creatures, as gods themselves. And can you guess what would be the world in another 20 years' time? Would anybody dare to guess what is going to happen? Even now, the way there is this knowledge explosion, it is impossible to understand. But what other mahimas are going to come in the future? Etavan Asya Mahima. But He is far greater. What is expressed is very little. And that is expressed in a mathematical, symbolical language. Pado Asya Vishwa Bhutani. So the whole universe, all the creatures, living and non-living, whatever we experience, is only one quarter, one fourth. Tripadasya Amrutam Dibi. And whatever is not visible, not because it is in the form of unmanifest, is above our experience, beyond our experience. Because they are subtle creatures, subtle worlds, subtlest worlds, etc. So our Puranas go into ecstasies describing 14 worlds. We don't understand even one billionth of this world, which we are experiencing every day. What to speak of? Anything that is subtle. Subtle is not small. You always remember. Subtle is beyond our sensory experience. That is called Ati Indriya Jnanam. Indriya, whatever we are experiencing, is Indriya Jnanam. Whatever transcends, that is called Ati Indriya Jnanam. So, two important points we have to learn from this third verse mantra of the Ring Mantra. Ring. What is it? The first point is God has not created this world in the sense a potter creates this world. He himself has become the world. Otherwise, it is impossible to say Sarvam Kalvidam Brahma. And the second point, even more important, when we say one-fourth, it is not that you take something and cut it into four parts. You push three parts to the other side and only take one part and say this entire universe. It is not a mathematical calculation. It is to make us understand. And I am very happy the Shruti employs this. Suppose he has said, now can you see your hair? Yes, yes. And can you imagine if it is split into a billion parts? Not possible. And can you imagine that one-billionth part of it is further subdivided into one-billionth part? You say, we will attend your class next year maybe, not this year. So, out of pity, there are three-fourths and one-fourth. Yes, yes. Every day we are familiar with it. Especially in 2025, what is called Vanana, in the olden times, four NS, eight NS and one rupee. Like that. So, these were employed for conveying the idea, not to convey that inconceivable and inexpressible supreme reality. So, the same thing, topic is being carried in the fourth mantra also. TRIPAT PURDHAM UDAIT PURUSHAHA PADO ASYAIHA ABHAVAT PUNAHA TATO PISHWAN YAKKRAAMAT SAASHANANASANE ABHI That is the three-fifth parts of that Supreme Brahman is situated on top. I will come to the meaning. Top means you see a table, on the top of the table you pile up something. It is not like that. On top means, imagine, an iceberg. How much can you see in an iceberg? Only the tip of the iceberg we see. We don't see the entire mountain that is submerged in the water. So, like that, the other part is completely invisible. That is the meaning of top. The other quarter has evolved into this world. Again the same symbology is employed here. One-fourth. You divide God into four parts. Three-fourths of the part is non-manifest. It is in the form of unmanifest. Unmanifest means our sense organs cannot experience it. But one-fourth is manifest. But as I mentioned just now, one-fourth doesn't mean one-fourth. It means an infinitesimally small part. Is that correct? No, it's not correct. I will come to that point. What did He do? Tato Vishwam Ekramat. Then He penetrated into all the inert substances of living beings. And then what He did? Ekramat. He pervaded all of them. He Himself became spread in the form of every creature. Vishwam means everything in the form of everything. Ekramat means He is manifesting as everything. As everything. What does everything mean? Sa-sha-na-na-sha-ne-abhi It's a difficult word. Not really that difficult. Sa-sha-na-na-sha-ne-abhi All the creatures, all the creation has been divided into two parts. Those with life, Prana, and those without life, called Jada. Jada and Chaitana. And that is what I explained earlier. All without life is lumped into one category called Jada. That means there is no Prana. Because there is no Prana, there is no manifestation of consciousness or to be more precise, awareness. But Pranis, of infinite varieties are there, Pranis. How many Pranis are there? It is impossible for us even to understand. That is very difficult for us to even conceive of it. So, then He penetrated into all. That means what? It is not like a man forcibly entering into a house. Penetrated means there is a beautiful section, especially in the Brihadaranyika Upanishad. It is called Pravesha Shruti. Having created Tat Srishtva Tadeva Anupravesha Anupravesha Shruti Having created, He entered into it. But a man, a human being, he constructs a house and then he enters into it. Why is it possible? That is not possible for God. It is possible for a human being because the house is different, human being is different. But God is everything. Where is that He was not there? This is a beautiful idea. We understand when we recollect the story of Prahlada, especially Prahlada's father, Hiranyakashipu asks, Where is your God? Is He in this pillar? And we know what Prahlada has replied. Now the point is not inside. What was Hiranyakashipu's idea? God is somewhere else. So if He is outside, He cannot be inside. If He is inside, He cannot be outside. We are all like that. Every object in this world is like that. If I am inside the house, I am inside the house. If I am outside the house, I am outside the house. Is it correct? Even in our case it is not correct. You imagine, so you have a house and that house is divided into a kitchen, a bathroom, a shrine room and a visitor's room. So if somebody asks, Are you inside or outside? What would be your reply? From the viewpoint of outside the house, you are inside. From the viewpoint of you are sitting at a particular place in your own house, it is outside the kitchen, outside the shrine room, outside the toilet, hopefully, and outside the visitor's room, somewhere you are sitting there. So are you inside or outside? Similarly, every situation is, because we are all limited beings, we use this word inside, outside, not to describe the reality, but for the sake of transactions, availability, that's all. But we cannot apply this to God because the question of inside, outside doesn't arise. Where is the clay in the pot? Inside or outside? If anybody thinks I am very clever, I will answer. He would be not so clever. What does it mean? What does it really mean? It means, from the viewpoint of the pot, there is inside and outside. From the viewpoint of the clay, there is no inside or outside. Even you cannot ask whether the pot is inside the clay or outside the clay because there are no two objects. That is what we have to understand. Vishwa means everything. Ekrama, pervaded, he is manifesting as everything. Then he divided the whole thing as chaitana and jada, living and non-living. And he himself saw asana. Asana means to eat. Every prani requires to eat food. It's very interesting. And what type of food? Can you live on mud? Can you live on stone? Can you live on dried leaf? Probably not. So, life depends upon life only. Even vegetarians are forced to live. Every South Indian, whenever he eats one cup of yogurt or curds, he is killing literally billions of bacteria. But he thinks, he is the greatest vegetarian in the whole world. So, it is very difficult for us to understand this. All living creatures have to eat food. And whom do they eat? Very interesting thing. They eat each other. Do we eat plants? Yes. Do we eat animals? Yes. Do we eat animals? Yes. Every time if you ask a doctor, he will tell you inside your stomach, there is plenty of living creatures called bacteria. And bacteria is subdivided into two, living or rather beneficial and harmful. So, we are living. The bacteria does some part of the breaking down the food and they get a share of it, a commission of it. And that is how they live. And we live. We allow them to live rather, otherwise we will be dead. In fact, you know, a very interesting fact. Far less number of people died in India because of COVID. And why did they die? Whereas in the other countries, especially what we call Western countries, too many people have died. This is because of a very interesting fact. We are living in not such a pure environment, a dirty environment, a polluted environment. So, we developed a friendship with a lot of bacteria, harmful bacteria, etc. We have become, in medical language, immune. Whereas the other fellows kept everything clean and then they are not immune. That is why the moment this attacked, they were defenseless and then they just passed away. Of course, I will not subscribe to this view. It is not because of the COVID, it is because of Prarabdham. That is my... But some excuse should be there. Now, what are we talking about? There are living and non-living. Non-living, of course, do not eat. But living, they always eat. That is the meaning of Ashana and Anashana. Sa-Ashana, in those who live, and Sa-Anashana, those who do not live. And that is what is called the entire universe. And that universe is the manifestation of God as both the living and as well as the non-living. Now, what is the plain English translation? That three-fourths of this God is situated on top. Top means in an unmanifested form, which we cannot experience. Only one quarter has evolved into the world. Then He penetrated into all the inert substances of living beings and spread them. That means living, non-living, everything is He. Everything is only one quarter of Him. And the other three quarters are not at all visible. This is the main idea. What does it mean? Sarvam Purushamayam Jagat The whole, what we call the universe, is nothing but Brahman, in other words. So just Tripada Urdham Uday Purushaha So Tripada Urdham. We have how many worlds? Fourteen worlds. Sometimes three worlds. Bohu, Bhuvaha and Subaha. Or what is called Chitur Dasha Bhuvanani. Fourteen worlds. So all these living beings, either in this world or in the other, thirteen worlds, many scientists are looking for life. So is it in the other world or is it in this world? Martians for example, the extraterrestrial beings for example, if we happen to discover them and they happen to discover us, are they living in this world? According to our scripture, yes. They are not living in the other world. They are living in this world only. Whatever is experienceable belongs to this world. However far they are. So there are higher worlds which are invisible. Every higher world is invisible. Every higher world is subtler, still more subtle, still more subtle. Four to seven higher worlds are there. And then the lower worlds are also subtle. And the lowest of that world is called Patala where a terrible amount of suffering because of Prarabdha Karma is attained there. So just imagine, we cannot even imagine how big is our visible universe, not to speak of the fourteen worlds. And if we can imagine all the fourteen worlds, put our imagination to a little bit of good work, then even then all that constitutes only one infinitesimal part of this creation. That is very superficial understanding. I mentioned earlier. What does it mean? It means, so let me first give you a beautiful example which I have given so many times. Suppose, just for the sake of clearer understanding, I am foretelling you, there is a table, wooden table. But I should not say wooden table. There is an object. Ask a woodworm, what is this object? Naturally, it will say it is food. It will not say wood. It will say food. You ask a human being and he will say it is a wooden object, beautifully made, very useful. That is what he will never say it is food. And you ask a physicist with a very powerful electronic microscope. Let him look at this object. What does he see? He sees only what we call particles, what we call atoms, sub-atoms, and Anu, Anu Paramanu, which are inconceivable by us. And then what happens? Not only he sees everything, every atom moving at lightning speed. No two atoms ever stay put. They will always be dynamic, not static, moving at tremendous speeds without clashing into each other, bumping into each other. Now, a peculiar thing happens. As soon as the electronic microscopic vision is applied, suppose he looks at a rock, what does he see? Atoms. He looks at a tree, living tree, what does he see? Atoms. He looks at an animal, living animal, only atoms. And he looks at a man, atoms. He looks at a woman, atoms. Whatever he looks at, the differentiation between the living and the non-living is completely destroyed with this vision. Now, go further. Ask a realized soul, ask Sairam Krishna, what is this object? He says, Brahman. Pure consciousness and nothing else. Pure consciousness. God. Everything is God. So, what am I driving at? When we say, I am seeing this universe, it is not that I am seeing some manifestation of God. I, with my limited vision, am limiting Brahman, just as our eyesight can see only a certain range. Beyond that it cannot see. So we can only hear some sounds. Beyond, below and above those ranges, we cannot hear. Everything is like that. So, because we are working through the limited instruments, whatever we experience, if the object we are experiencing may be unlimited, but it will be experienceable only as a limited object. Not because the object is limited, but because of the limitation of the instruments that we are using. This is an important point we have to keep in mind. So with this, what does it mean? I can see this world. In fact, even if you take an example of this world, there is bacteria. Are we able to see bacteria? Very funny thing, you know. How many billions of bacteria are all over our body? A man looks at a woman. What beautiful lotus eyes! If he can see what we call 4K TV vision, he will see the eyes covered full with bacteria. I don't know what he is going to call her now. Or the woman looks at a woman, vice versa. So anything that we look at, whether it is rice, whether it is chapati, whether it is rasagulla, everything will be full of these invisible creatures crawling all over everything. I hope you are getting the point. Fortunately, God has not given us that kind of impracticality. He is a very clever man, you know. That's why he says, I will give you only partial vision so that you will be happily swallowing whatever comes in front of you. So this is the meaning. Tripath Udbham Udait Purushaha That is unmanifested, invisible. Everything is infinite only. But we are viewing that so-called infinite with our finite instruments. So everything appears only like that. Any number of examples can be multiplied. Suppose a person is having what is called color blindness, his vision will be limited only to black and white. Suppose a person is having cataract operation, then his vision will be limited only to that much, very hazy black and white. No detailed chiseling of the face, etc. will be experienceable. I hope I was able to convey the idea. What is it? Whatever we are experiencing is nothing but that Paramapurusha. Purusha. Purusha really means He who pervades the entire universe. That is called Purusha. And He is inside also. That is why Purusheta Iti Purushaha. That is He who indwells within everybody. Or Pura Iti Sarvam Iti Purushaha. From external point of view, like clay that manifests both inside and outside. There is no in-between that can divide it. So the whole thing. But for our understanding, for the sake of Upasana, what is it? We are in the world. We have a body-mind. We are limited only to what this body-mind can present to us. So this is called Srishti Drishti Vada. And then the mind looks at the same thing in a different way, which is called Drishti Srishti Vada. Srishti Drishti Vada. Drishti Srishti Vada. When I am looking at something, first it is existing, so I am able to look at it. But having experienced it a few times, then I will come to know whether I like it or not. Whether it likes me or not. For example, I may like a tiger. A tiger may not like me. Or I don't like a tiger, but a tiger loves me, there is no doubt about it. So it is a problem of our vision. What is the meaning of this Anuva first? That is, realize everything is God. And where are you? Who are you? You are also part of this world. Therefore, who can you be? I am also God. Finally, to lead this vision of our inherent divinity, all these Suktams are told. In every Sukta, the final meaning, if you say, we have taken already completed, Medha Sukta. Oh Mother, give me that Medha. Thiyo Yonaha Prachodayat. What is that Medha? So that I can have right knowledge. And what is that right knowledge? That right knowledge is I am Brahman. That is the ultimate. So how do we know whatever is ultimate? Like you go on climbing steps. The moment you transcend one step, you come to the next step. And you have to transcend that. You have to go beyond that. But you come to such a place, there is no beyond. That is called a final destination. So until we obtain that knowledge, where beyond which there is no other knowledge, excepting that knowledge, what is that knowledge? I am everything. It is for reaching this realization, all this is being said. So this is the meaning of that only whatever we are capable of experiencing is graphical language or metaphorical language, one-fourth. But what really speaking, it is neither one-fourth nor three-fourths. It is only our limited vision which is limiting and that is infinitesimal part of the Divine Lord's manifestation. That is what we have to understand. So all this means effect. Effect means Karya. If there is a Karya and everything we experience is a Karya, there must be a Karana. And that Karana is none other than that Divine. And how do we know it is Divine? That is being said here, Tripadashya Amrutam Devi. First of all, that three-fourths part of that Paramapurusha is described as Amrutam. Why? Because whatever we are experiencing in this world is Amrutam. That is ridden with death. Death means change. But whatever is not manifest, it has neither birth nor death nor any change and that is called Amrutam. So we think we have to be very careful here. Just now we mentioned everything we experience is that Paramapurusha only. How can that Paramapurusha be part of the Amrutam? That means what? That our vision is the problem. So our vision is Amrutam. Amrutam means what? Changing. So this life I have this much of understanding. Next life it changes. That means a little more knowledge. And after 84 crores of births then my vision will become complete. What is it? First of all, there are not many. There is only one. Second, it is pure consciousness. Nitya, Shuddha, Buddha, Mukta, Chaitanya, Rupaha. There is nothing else. That vision. And that future vision is called Divi. Divi means Svargaloka. That is heavenly world. Divi. And why is it called Divi? It comes from the word Dev. Dev means that which is shining. And what is shining? Consciousness is shining. That means everything is consciousness but we are not able to see it. That is called Amrutam. Amrutam means suffering. So that is why we suffer. If we can see everything as God there would be no suffering at all. We will be filled with Paramananda. That is the meaning of Divi. And our whole life depends upon this Divi. Divi means Prakasha Svarupa. And who is the most brilliant light that we get? It is the Sun. That is why it is Aditya Narayana. The Sun that scientists describe is only a burning piece of gas. And that is the biggest gas. That knowledge is the biggest gas. But for those who are able to penetrate beyond this it is not gas. It is Narayana himself. And he is hidden behind. Because you see, just imagine even from a normal, very basic scientific understanding so what does the Sun do? He is the cause of his life. And wherever there is life it is the cause of the consciousness. Life means consciousness. Consciousness means life. But why don't you use one word? Because there is a living person called Prani and there is a dead person, Mrita. Then what happens? Consciousness is eternal but Prana is required to manifest that consciousness. Only a living creature can reflect that consciousness. Not a dead person. And that is why the connection between Prana and Chaitanya is Prana is the reflector, Chaitanyam is the reflected, Chidabasam. So the Sun is the cause of this Prana. As soon as something becomes a Prani endowed with life immediately it starts reflecting that ever-present pure consciousness. And all this is due to, because of the existence of the Sun. If the Sun is merely a burning, lifeless gas consciousnessless, lifeless gas how come from a lifeless thing, life will come? Or to put it in another way how does organic life start from inorganic matter? Inorganic means lifeless. Organic means with life. Swami Vivekananda pointed out more than 150 years back 120 or 130 years back that you are thinking, you are dividing. Inorganic means lifeless. According to scientific understanding that whatever is not inherent can never become manifest. So if life is not manifest inorganic can never become organic. What type of nonsense you are talking you are understanding, you are propagating to all the other people. So that is why our greatest and only source of life is the Sun. It is because of the Sun creation takes place. It is because of the Sun sustenance all the food material will grow. It is because of the Sun again that death also will take place. That means recycling takes place. Everything is taking place only because of the present what we call the burning gas star. But if we understand that means when we grow in our capacity to understand better for that Medha Shakti is needed. That is why Medha Suktam has been taken. Then we understand that we are able to see that Aditya Narayana in the most gross way earlier but because of His grace we are able to penetrate the covering the golden covering. Hiran Mahena Patrena Sathyasya Apeetam Mukham Then we understand is nothing but pure consciousness. And that pure consciousness can appear as Jada can appear with life Jiva, Jagat etc. Chit, Achit etc. Jada Padartha and Chaitanya Padartha etc. Not because it has become like that because of the limitation of the perceiver the subject. Please keep this in your mind. As soon as we remove our limitation the same object will appear in a totally different way. Now you look at it the earlier example I gave when we are in the state of a woodworm everywhere we are only looking for food for survival. When we become a human being our capacity to understand becomes better we recognize things for what they are. But when we even improve further then our understanding is far superior and the greater the understanding the lesser will be the division the more will be the harmony the more will be the oneness. But when a person removes the instruments totally not only refining the instruments but removing the instruments without instruments you look at whatever it is and that is possible only when we remove this body and mind because both are the instruments. When both these are removed what remains is the pure consciousness without any division. And at that stage I am a small consciousness you are a bigger I am the disciple consciousness small consciousness you are a guru consciousness and this type of understanding is called at least what I call guru consciousness a cow's consciousness not an enlightened person's consciousness. So this is what is indicated taught in this Purusha Suktam that we are all the time we are Brahman what we are experiencing is Brahman because we are having body mind really speaking that we have to evolve and that is why from the involution we are going to the evolution. That is what Swami Vivekananda expresses beautifully when he first when Sri Ram Krishna first met in a hall in a devotee's house in Calcutta Swami Vivekananda by that time Narendranath was a quite well-known singer he was asked to sing he sang two songs Mana Chalo Nijani Ke Tane one and the second one is Jave Ki He Din Bhi Phale Jaiya shall all my days pass in vain O Lord without progressing another is O mind why are you tarrying here in a foreign country foreign country means ignorant in the condition of ignorance not to America not to Ukraine like that so what are you doing in a foreign dress what is foreign dress instead of putting on the dress of pure consciousness you are putting on what you call identifying rather with the body mind so this is what Tripadasya Amrutam the being that is the meaning of it then whatever we are experiencing it Indriya Gocara but when we evolve that very Indriya has become subtle subtler that is called progress in spiritual life Tatho Vishwam Ekramat Vishwam means everything Tathah means when a person transcends that limited vision then what does he understand that Ekramat the Lord alone Vishwam means Sarvam Vishwam means everything Ekramat the whole thing is a manifestation is a pervasion by the Purusha that is why remember that definition Purayatiti Purushaha he who infills everything is called Purusha so what did he do he had created the world and then he himself has become the world he also entered inside as Antaryami he is outside as the body and mind he divided himself into the living and non-living but this is all from our limited instrumental experience vision or knowledge obtained through the limited instruments called the body and mind or the Indriyas etc but it simply means Brahman has become everything and he became the Antaryami he is living in the hearts of Jivatmas what next a Lord is also living not only inside but outside also that is what Bhagawan Sri Krishna also certifies Vistavyaham Idam Krishnam Ekamsena Sthito Jagat he says what is the point of describing to you all my glories it is only for the sake of Upasana contemplation but what is the truth Idam Krishnam Jagat this entire universe what am I doing Vistavyaham I pervade and then Ekamsena Sthito Jagat by one infinitesimal part of me I uphold in what form in the form of Sat in the form of Chit and in the form of Ananda so how does he do it Mayashakti now it is very important what is this Mayashakti our body is Mayashakti and our mind is also Mayashakti what is Mayashakti the inability to see God as he is but to see through the prism of time space and causation is called Mayashakti that is why mind is Maya Maya is mind what is mind time space and causation through the prism of this mind which is nothing but time space and causation that is where Srishti comes in, Sthiti comes in and the Nasha Vinasha also comes in is only because of the mind in fact we have no problem when we are in deep sleep so Ramakrishna in his own inimitable manner expresses it the magician alone is real the magic is unreal that means what unreal means what many times I have tried to explain the Khattar Vedantins, dry Vedantins they use the word Mithya what does it mean it means that unable to see the entire thing, the whole when we perceive a bit of it that is called Maya so divided by time divided by space and divided by our own motivation time, space and causation and Kala, Desha, Nimitha that is called unreal, this is Ramakrishna is telling, the magician he produces, suddenly there is a hat and out of the hat he shows first a few pieces of handkerchief or paper he puts it inside and then we are looking, what is this fellow trying to do to us and then he simply he looks at that bag, suddenly so many pure white pigeons are flying out of that box or cap or hat whatever you call it and then you are astonished he also pretends, he is also astonished, he knows what he is doing better than us, so this example is a beautiful metaphor the whole Mithya world is what? Perception of the reality as a small bit of it which is called finiteness, that is called Maya, there is, that's why finiteness is part of the infinity, so to say that is why it is called Maya, so that is why even Shankaracharya is forced to define it Sat and Asat is it real? It is not real, is it unreal? It is not unreal, what is it? It is something indescribable between reality and unreality, that is called magic, that is what Sri Ram Krishna means, there is nothing separate from God, remember Ekameva Advaitiyam, one without a second, if that is the truth, the world is separate, Brahman is separate that idea can never be entertained, cherished at all so the, call him Paramatman, call him Parameshwara call him Brahman call him Narayana, whatever name, he projected this whole universe out of his inscrutable power, he alone is real, a created universe which is a product of that Maya, that is created universe, I you and everything in this world and this world is consisting of the subject and object division that is not real in the sense it is a limited vision what is spiritual effort to go to the real vision, what is the real vision see everything as a undivided whole not to divide it the moment we plug in the holes we become holy people that is what we have to understand saas na nasha ne abhi hi, there the creatures are there, living living creatures eat food and they eat each other and they eat also non-living things, everything do we eat non-living things of course we are eating, you are eating gold, you are eating silver you are eating metal and that is what you call iron and you are eating mud, you are eating everything in this world, whatever is produced we are eating a little bit of it it is necessary, protein carbohydrates, minerals what is mineral nothing but non-living only, so there are creatures which are hungry and eat food and they eat each other, we cannot live without eating each other and then we also eat the non-living when we eat the non-living what do we become, what do the non-living thing becomes, the living the living becomes non-living and the non-living becomes the living, jada becomes chetana chetana becomes jada it is a beautiful concept which I would like to explore in my next class but what is it both the subject and object are sustained by me in the form of this creation creation means subject and object division but the ultimate reality which sustains as sat, chet and ananda so he has divided, paramapurusha divided himself into all these then after splitting dividing, multiplying himself into this living and non-living, what did he do he pervaded the universe then what did he do then after creating the universe he entered into the living and non-living beings from all sides then this is the meaning of sahasrananasane abhi then we will enter into the but I will also as I promised explore this interesting idea in my next class