Purusha Suktam Lecture 06 on 29-June-2023

Full Transcript (Not Corrected)

We are studying the Purusha Suptam. In our last class we have been dealing with the fourth part of the Purusha Suptam, fourth mantra. Tripat Urdhvam Udait Purushaha Pado Asyaiha Abhavat Punaha Tato Vishvam Vyakramat Sahsananasane Abhi Three-fourths of the part of the God is situated above this manifested world. What is above the manifested world? The unmanifested. Where from this manifest has come? From the unmanifest. So the idea is not that just as we divide something into four parts, we should never ever understand it that way. It is undividable, partless, whole. God doesn't have any part. But what we are able to see, He is manifesting as a part. This is a sentence in English language. But it doesn't mean that God is manifesting as a little bit of Himself in the form of this universe. As I explained last time, remember, if you have a small window and you are looking at the infinite sky, even our eye without this window, when you climb to the top of the roof of the building, then you can see vast sky studded with stars, etc. Imagine it is night. But imagine you are in a room and there is a small sky window and through that you are looking. How much can you see? Only little bit. And if anyone mistakes, the whole of the sky is only this much, that person will be mistaken. So that is the idea we have to understand here. That when God manifests here means I am able to see only a little bit of God. And when we say He is manifesting, He is neither manifesting nor non-manifesting. But because of our prism through which we view Brahman, so Nama, Rupa and Guna or in other technical words, Desha, Kala, Nimitta, Space, Time and Causation. This is the very constituent element of our mind. And when we are looking, naturally just as if you put on yellow coloured glasses on your specs, you will see everything yellow, etc. So the problem is not God appearing like that but ourselves perceiving God in that particular manner. That is the meaning of three-fourths is in the form of unmanifest. Again, three-fourths is not measurement of, you divide something into four parts. Three parts you count and one-fourth part you count. Not like that. That means infinitesimal part. That means as we saw earlier, Sahasrasirshah Purushah. Whomsoever, whatsoever, living or non-living. We see it is nothing but that Divine Lord only. But to convey that idea, the greatness, the splendour, the all-pervasiveness of the Divine, the Rishi is telling us in this poetical way, that means what is appearing is very small compared to what He is really. Another meaning we have to understand. If what we see, this infinitesimal part, where a Kalidasa can be produced, a Bhavabhuti can be produced, and an Einstein, a Max Planck, a Beethoven, a Thyagaraja, a Tansen can be produced. If these are the greatest creative creatures in the whole world, that is a very important idea, the world of creation. I am going to deal with it in the coming mantra. But what is important is if this itself is filled with so much of wonderment and mystery, the scientists have not even scratched an infinitesimal part of the infinite. An infinitesimal part of the infinitesimal manifestation of God. Who can know what is the mystery behind? This was beautifully explained by Lord Buddha. He encountered one very ferocious robber called Angulimala. Once Buddha wanted to travel a robber infested forest. Local people out of reverence to Buddha, Sir, please do not go there because there is a ferocious robber. He is heartless. He will certainly kill you. Buddha smiled and said, I know how to control these people. And he went ahead and sure enough Angulimala appeared before him and he said, I want to kill you. Buddha said, fine, but before fulfilling my last wish. What is that? Even that fellow said, Oh, you have got also some wish. All right, I will also enjoy the fun. What is your wish? You cut off a branch of the tree under which you are sitting. And immediately he took out his very sharp knife and cut off the branch. Now Buddha said smilingly, now restore it to its original position. And that fellow said, you are talking like a madman. Once it is cut off, how can I take it back? Then Buddha, he transformed the Angulimala and said, See, even if you cut off a single green leaf from the tree, you can never again restore life to it. It is very easy to take off life, very difficult to give life. So this is the greatest mystery. Life is the greatest mystery. Life, how many wonders, oh Horatio, how many things are there in heaven and earth? You can never even imagine. As Shakespeare exclaims, has anybody been able to create life? No scientist so far. What about artificial intelligence? Yes, it is artificial. We should never forget it is artificial intelligence. That means what? Some Lena Bank is giving, taking and some Lena Bank is giving. So somebody is putting this artificial intelligence. And they say even a human being cannot do. It is a wrong concept. A human being can certainly do it. But the combination of vast number of things, our brains will not be able to do it, which these artificial machines can do it. Whatever we don't put, we will not get. Whatever we are getting, that means we have put it. So this is an idea. I don't think even many scientists are able to understand it. Can they create life? Can they create consciousness? Of course, they cannot do it in a machine. If they create, it won't be a machine. It will be a living creature. To call it artificial living creature is a misnomer. It is not going to happen. Anyway, I want to share a beautiful joke with you. Once it so happened, some of our future scientists, they were able to infuse prana into non-living materials. So they wanted an interview with God, one-to-one. God granted them. So they all went and they were facing God. God smiled and said, because He knows everything, what these fellows are going to tell. So what is it you want to see me about? And this scientist said, God, you have done a lot of wonderful things, marvelous things. Thank you. Thank you very much. But now you should retire. Why? God asked. And this scientist replied, because you are God, because you could create life. And all this time we were not able to do it. Now we know, we have that knowledge. So we will replace you. You better gently resign yourself and go out. God said, fine, I will do that. But you demonstrate to me, you could recreate life. So the scientist, stupid scientist, proudly brought out a packet of dust and about to put it in some machine to make it alive. God said, no, no, no, no. Not my dust. Bring your own dust. I hope you got the point. The original material is only from God. You can never make God redundant. Now what is the point? Point is, our body is limited. Our mind is limited. And whatever we grasp, that is called experiencing. Through this body-mind, it can never be unlimited. The only way to become unlimited is to transcend body and mind. And that is what is called neti neti. I am not the body, I am not the mind. And if we can deny that I am not the body, I am not the mind, everything in this world stands completely denied. Because the whole world doesn't exist if I detach myself from the body and mind. If I am united with body-mind, especially prominence is given to the body, this is called jagradhavastha. And if I am united with the mind, that is called svapnavastha. And if I am detached from both, that is what is called karana sharira. There is no body, there is no mind, though it is there in a seed form, but it is not functioning. And therefore the entire prapancha, pancha means made up of pancha bhutas. The entire pancha bhutas means our sense organs are representation of the pancha bhutas. Our mind is the representation of the pancha subtle bhutas called tanmatras, sukshma bhutas, then the physical world and also the subtle world. Both of them stand completely disappeared. That is why I am not the body, I am not the mind. Mano buddhyahankara chittani naam etc. Irvana, shatakam we get. Then what remains? Shivoham, Shivoham. I am nothing but Shiva only. So that is what this fourth mantra is trying to tell us. Aadaha asaiha abhavat punaha Only a small, infinitesimal, even that is to use a word to convey to dull minds like us. The whole universe is not even one infinite part of that Purna Swaroopa, Purusha. Ato vishwam ekramat He transcends his entire everything. Vishwam means everything. Vishwam means the universe. He transcends everything. And not only that. Sa asana anasane abhi He is also, he has become those living creatures who eat food. Asana means eating. And also those who do not eat, meaning jada padartha. So the whole universe is nothing but Brahma. Sarvam kalvidam brahma That was the essence of fourth mantra. Now we enter into the fifth mantra. And from here onwards. What was earlier said that he is the creator of this entire universe. Now from this onwards a marvellous explanation of how creation has taken place. Just I will give you a very brief introduction. So the first idea the Purusha Sukta wants to give us is Srishti takes place in two stages. Srishti takes place in two stages. The first stage is called Purva Srishti. And the next one is called Uttara Srishti. What does it mean? It means you know, supposing there is a scientist. And he wants to make some experiments. He has an idea. He is a creative person. So what does he do? The very first thing he does is create the instruments. Prepare, construct a laboratory. Laboratory means what? The chemicals needed. The instruments needed. The lights needed. The utensils needed. Everything that comprises the what we call laboratory. That is what he will create. And then only he will be conducting the experiments. And even for that the analogy is here is a great scientist. And always there are some students. They want to acquire higher knowledge. Get higher degree. These are what we call PhD students. And what does this professor do? He will create the complete environment necessary for conducting these creative ideas. To prove those creative ideas. Remember, creativity comes, Srishti comes later. But the idea about the Srishti comes earlier. I will come back to that point. So that is why a creator is not somebody who first does things and later on realizes what he has done. So God also, first he created some Devas. Devas means potential causes of this entire living and non-living. They are called the Devatas. And then he endowed all the Devatas with the requisite amount of information needed. Or to put it another way, God himself, the one God himself has transformed himself into many, many Gods. Many Gods means many different functions. And then through those manifestations he himself started becoming many things. Both what is called, what Ramanuja beautifully says, Chit and Achit. This is the most important idea. According to the Sistadvaita philosophy, the entire universe, God is Saguna Brahma. He is the supreme reality. He as if divides himself into Ishwara, Chit and Achit. Ishwara, Chit means living or conscious. Achit means Jada, that non-living. But Ishwara is there in the Chit as well as in the Achit. And yet he remains as Chit. And if you remember my hundreds of times quoting analogy of the dream, what do we do? We are the creators. Who creates the dream? We create. So what do we do? Our thoughts, our ideas will be the instruments of creation. And then we imagine there are mountains, there are rivers, there are forests, there are stars, there are galaxies. There are living creatures, non-living creatures, good people, bad people, good everything, bad everything. A whole came out. But it all started with what? Kalpana, imagination. What is imagination? Brilliant ideas, creative ideas. A Kalpana and a non-creative idea, they don't go together. Kalpana always means creative ideas. Unless a person happens to be so dull. Once what happened, you know, two devotees, one devotee went to one of our Swami's very happy person and he burst out, blurted out to the Swami, Swami, I am so happy today. Yes, I could see you. But what is the reason? Yesterday night I dreamt, what did you dream of? I dreamt that I had won 100 rupees in a lottery ticket. Swami shouted at him, you idiot. Since it is a dream, you could have dreamt that you are a multi-billionaire or trillionaire. What stopped you? Only 100 rupees, miserable 100 rupees. That means your Kalpana Shakti stops with 100 rupees only. But God's Kalpana Shakti is what? Ananta. Because He is infinite, Kalpana Shakti is also Ananta. So the world is also Ananta. So this is an important idea. Create, creation means creativity. And that creativity, everyday we are doing it. This is an introduction I am giving, remember. But how do we do it? God has given each one of us some intelligence. Take first, for example, a few natural examples. There are birds who can create such beautifully intricated designed nests. So beautiful. They are no less than a great human architect. We know that. Even take a honey hive. You will see how intricately. First class air condition inside. And it is like a kingdom. Or take a spider's web. That is from where the idea came. W, W, W. The entire internet is nothing but a net. Maya Jala. We have seen in the Shweta Shwetra Upanishad. Eko Jala Maniva. So this idea, the whole universe is nothing but creativity. First the Lord created Devatas. Who are the Devatas? They are called Adhishtathru Devatas. What is their function? They became what is called first creation. Adi Srishti. And from this Prathama Srishti. Then Uttara Srishti will come later on. Then God told them, commanded them. O Fire, you produce heat. O Sun, you will be shining. O Vayu Devata, you go on blowing the wind. Create Pranavayu. O Waters, you go on creating, manifest in the form of rain. Streamlets, rivers, lakes, etc. And O Earth, remember these are called Devatas. That is why Panchayatana Puja. Every Hindu is supposed to worship these Panchadevatas. Panchadevata Puja. Because we are Panchadevatas. And we are sustained by Panchadevatas. And we also merge back into Panchadevatas. So that is the idea. 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. 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. 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? After that, Bhoominathahapuraha. He created puras, this earth. He created this earth. This earth is what? In simplistic language it is called clay. And all the things that came out is nothing but manifestation of the clay. We are all creatures of the earth. Oh, am I mud? Yes, yes. If you understand, you are not. But if you understand, you are mud. If you don't understand, you are very dull mud. So bright mud, dull mud. This is the only difference is there. That means what in simple language, the purva srishti is being done. So God manifested as Virat Hiranyagarbha, Virat Purusha, etc. And then as if he commanded them, now you manifest as the individuals. So that the whole empires can play their own special roles. So this is called the process of creation. And first is the primary creation, purva srishti. And then from this srishti, what has happened? All the human beings, animals, plants, etc. have come out. Then four, Brahmana, Kshatriya, Vaishya, Shudra. So two important points we have to understand here. One is, how do the Hindus explain the process of creation from God? We are not talking about scientific view. Because scientists are terribly blind. Because they say blind nature. And nature is blind. The entire creation is nothing but from nature. If nature is blind, then what is created out of blind nature cannot be seeing creation. It can be only blind creation. But what do we see? Everything is shining with intelligence. An ant also has an intelligence just to go and see. Even human beings cannot create an ant hill. So beautifully it creates its house in order to propagate itself. That is the main purpose. So then the second point is, because in this Purusha Sukta, Brahmanas were created, Kshatriyas were created, and then Vaishyas were created, and then Shudras. Here is a person. The head became the Brahmanas, the hands became the Kshatriyas, the what is called Uru, the thighs became the Vaishyas, and the feet have become the Shudras. And people what? God has created us from His feet. So many people shout without being able to understand what is the real creation. As if God is a material human being. That would be a wrong idea. We will discuss about it. So what is the Hindu view of the process of creation? First. Second is, there are controversies. Who created all the four castes? Caste system was created by God. But caste system by birth is created by miserable human beings. Jati Brahmana, Jati Kshatriya, Jati Vaishya, Jati Shudra. Even in the West. I am telling you in case you don't understand history. You study the history. Not only you study the history, means what has happened. What is happening even today. So the President of America wants the next president, either himself or his family. Whether he succeeds or not is a different issue. The Russian dictator wants his family. The Chinese dictator wants his family. The North Korean dictator definitely his own family. Everywhere, this even you see our what is called Prime Ministers, many Chief Ministers and Ministers of every state. They want to reinstate their own relatives, their own family members. Or if they are not there, then they want to give their favorites, disciples, their students, their so-called students. So this nepotism is going on all the time. And is God also, the Hindu idea of God is also based upon this nepotism. Some people are created from his feet. No, what is called resounding answer for that is we get in the Bhagavad Gita, which is nothing but the essence of this. 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. 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. 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.