Purusha Suktam Lecture 05 on 22-June-2023

Full Transcript (editing)

We have been studying the Purusha Suktam. This is the most marvelous Suktam. There are hundreds of Suktams, 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 JAYAAYAM CHA PURUSHAHA

PADO ASYA VISHWA BHUTANI

TRIPAD ASYA AMRUTAM DIVI (3)

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, it means both in 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.

ETAVAN ASYA MAHIMA—"Asya" refers to "Purushasya," meaning Brahman's Mahima (glory). This concept is expressed in many ways. For instance, "SARVAM KHALVIDAM BRAHMA" conveys the same idea. Similarly, "ISA VASYA MEDHAKUM SARVAM YAD KINCHA JAGAT YAM JAGAT" expresses the same truth. When Shri Ramakrishna says, "I started seeing my Divine Mother in everything," it means he saw her presence in both the living and the non-living.

In fact, it’s worth recalling Shri Ramakrishna’s very first vision of Mother Kali. How did she appear to him? She did not appear in the traditional form of Mother Kali. Of course, we need to consider what the form of Mother Kali truly is. A man has a form, a woman has a form, a dog has a form, and a mosquito has a form. But does Mother Kali, or Kala as deified time, have any form? Does love have any form? Does service have any form? These are concepts, not percepts.

We often forget that when Shri Ramakrishna saw Mother Kali with four hands and a feminine figure, it was likely not in the way we might imagine—with a glowing, magnified presence like a 2000-watt bulb from within. When Shri Ramakrishna prayed earnestly, the vision he described was different. He spoke of waves of consciousness, which are difficult to comprehend in terms of form. He described it as a huge tsunami of consciousness overwhelming him from all sides, overpowering his small bit of awareness until he became unconscious. This paradoxical language suggests that he became pure consciousness itself—an experience that transcends form.

This underscores an important lesson: when expressing any profound experience, we often have to resort to describing it in terms of form, even when the experience itself is formless. Understanding this distinction is crucial.

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.

The whole of what we perceive—the living, the non-living, and the entire universe—is nothing but pure consciousness. As I have explained many times, when I see a tree, I don’t truly know what the tree is in its essence. My mind reaches out, envelops the form of the so-called object, and brings it into my consciousness as knowledge or cognition. This cognition has no inherent form, but for our understanding, we assign it forms such as "tree," "animal," "insect," etc.

The key point is that, from the viewpoint of Brahman, only Brahman exists. From our perspective as ignorant beings, we divide the universe into various categories. The first division we make is between the living and the non-living. Within the living category, we further classify entities into amoebas, one-celled creatures, plants, insects, birds, animals, and humans, with further distinctions among humans such as male and female. These categories are necessary for us to interact with the world.

However, if we delve deeper, we find that everything can be reduced to three fundamental aspects. For simplicity, we can say there are three things: something that exists (Sat), something that I experience as knowledge or consciousness (Chit), and something that elicits reactions, which we call pleasure (Sukha) or pain (Dukha). Beyond these experiences, everything is Ananda (bliss or pure consciousness).

In essence, what we are experiencing is Sat, Chit, and Ananda. The scriptures affirm that these are not separate entities; they cannot be divided into distinct categories. Rather, they are three words representing the same ultimate reality. When we attempt to separate them—arguing where Sat is without Chit and Ananda, or where Chit is without the other two, or where Ananda stands apart from the other two—we are merely recognizing different aspects of the same phenomenon.

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.

The whole universe is nothing but the Mahima of the Paramapurusha. But what does Mahima mean? Consider a person who can sing extraordinarily well, another who can paint beautifully, and yet another who can manage things exceptionally. These are different Vibhutis (talents). However, talents should not be mistaken for the essence of existence.

Mahima refers to something beyond mere talents or qualities. For example, a person may possess a beautiful form, but the person is not defined by the beauty, as beauty can fade. Similarly, a singing ability might be lost due to an accident, illness, or other reasons. Each quality or talent (guna) is separate from others.

In contrast, when we speak of Mahima, we are referring to the essence of the Paramapurusha itself. The entire universe is not simply a creation of the Paramapurusha, like a pot made by a potter, but rather a manifestation of the Paramapurusha, similar to the way a pot manifests from clay. Just as clay and pot are fundamentally the same and cannot be separated, the universe and the Paramapurusha are inseparable.

For practical purposes, we might categorize things as small or big pots, but these distinctions are for convenience. Eta Vanasya Mahima—whatever was, is, and will be—is all Mahima.

Thus, everything we experience—Shabda (sound), Sparsha (touch), Rupa (form), Prasa (taste), and Gandha (smell)—is an expression of the Pancha Mahabhutas (five great elements). These are the characteristics through which we perceive and interact with the world.

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 Divi. 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.

All that we perceive is merely an infinitesimal part of what we call Mahima. The true essence is far greater. As I mentioned in my last class, consider an author who has written a marvelous book. We marvel at the author's greatness because this highlights a fundamental truth: a person's expression is always far smaller than their total knowledge. If a person knows billions of points of knowledge, their ability to express that knowledge is severely limited. We are constrained by language, metaphors, examples, and analogies, which only capture a fraction of what we truly understand.

If the world we experience is so glorious, inconceivable, and vast, and if we cannot predict what the future holds, it is indeed a wonder of wonders. For instance, consider how, 500 years ago, if someone were suddenly brought to our time and saw people traveling in the sky at 35,000 to 50,000 feet, they would be astonished and likely revere us as gods.

In another 20 years, who can predict what advancements or marvels will emerge? The current explosion of knowledge is already beyond our comprehension. What further Mahimas will unfold in the future?

Etavan Asya Mahima—whatever we see and experience is just a fraction. Pado Asya Vishwa Bhutani—the entire universe, all creatures, living and non-living, represents only one quarter, one-fourth of His manifestation. Tripadasya Amrutam Divi—what remains beyond our perception, which is not visible, is the unmanifested aspect, residing in realms that are above and beyond our current experience. These include subtler worlds and the subtlest forms of existence.

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 Rig Mantra. Rig. 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 one ana, in the olden times, four anas, eight anas 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.

TRIPAD URDHAM UDAIT PURUSHAHA

PADO ASYAIHA ABHAVAT PUNAHA

TATO VISHWAN VYKRAAMAT

SAASHANA ANASANE ABHI (4)

Our Puranas describe 14 worlds with great ecstasy, yet we understand only a minuscule fraction of the world we experience daily. To grasp the subtler aspects of existence, which are beyond our sensory perception, is challenging. Subtle is not synonymous with small; it refers to what transcends our sensory experience, termed as Ati Indriya Jnanam. Indriya Jnanam pertains to what we perceive through our senses, while Ati Indriya Jnanam refers to knowledge beyond the reach of our senses.

From the third verse of the Rig Mantra, we can learn two crucial points:

1. Creation and Manifestation: God did not create the world in the manner of a potter creating a pot. Instead, God has become the world. This understanding is crucial to grasping the essence of Sarvam Khalvidam Brahma—everything is Brahman.
2. Understanding the One-Fourth Concept: The idea of one-fourth is not a literal mathematical division. It is not about slicing something into four parts and taking only one part to represent the entire universe. This division is a conceptual tool to help us understand. If one were asked to imagine their hair divided into a billion parts, and then each of those parts divided again, the task would be overwhelming. The use of fractions like three-fourths and one-fourth is intended to convey an idea, not to precisely describe the infinite and inexpressible supreme reality.

This same idea is continued in the fourth mantra:

TRIPAD URDHAM UDAIT PURUSHAHA

PADO ASYAIHA ABHAVAT PUNAHA

TATO VISHWAN VYKRAAMAT

SAASHANA ANASANE ABHI (4)

The fourth mantra further explores the concept of the divine manifestation and the limits of our understanding.

That is the three-fifth part of the Supreme Brahman situated on top. I will come to the meaning. 'Top' means, as you see on a table, where you pile things up. 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 is visible. We don't see the entire mountain 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 symbolism 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 the 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.

The phrase "three-fifths of the Supreme Brahman situated on top" can be understood through an analogy. "On top" does not mean a literal physical position, like objects piled on a table. Instead, consider an iceberg: we only see the tip of the iceberg above the water, while the vast majority remains submerged and hidden. Similarly, the term "top" here implies that a large portion of Brahman is beyond our sensory perception, while a smaller part is manifest in the world.

In this context, the concept of dividing Brahman into parts is symbolic. It is not a literal division. The idea is that three-fourths of Brahman's essence is unmanifest—beyond the reach of our senses and experience. Only one-fourth is manifest in the world. However, this one-fourth is not a literal fraction but represents an infinitesimally small aspect of the divine reality. This symbolic use of fractions helps convey the idea that the visible universe is just a tiny fraction of the infinite and incomprehensible essence of Brahman.

What did He do? 'Tato Vishwam Vykraamat.' Then He penetrated into all the inert substances of living beings. And then what did He do? 'Vykraamat.' He pervaded all of them. He Himself became spread in the form of every creature. 'Vishwam' means everything in the form of everything. 'Vykraamat' 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 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 are 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.

What did He do? "Tato Vishwam Vykraamat"—He then pervaded all the inert substances and living beings. "Vykraamat" means He permeated everything. He manifested Himself as every creature and everything in the universe.

"Vishwam" refers to everything in its entirety, while "Vykraamat" signifies that He manifests as all things. What does "everything" mean?

The term "Sa-sha-na-na-sha-ne-abhi" can be interpreted as follows: All creation is divided into two categories—those with life (Prana) and those without life (Jada). "Jada" refers to inanimate objects, which lack Prana or life force. Because there is no Prana, there is no manifestation of consciousness or awareness in these inanimate objects.

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 even to conceive of. 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.' Having created, He entered into it. But a man, a human being, 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; the human being is different. But God is everything. Where is it 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.

But "Pranis" (living beings) exist in infinite varieties, beyond our comprehension. When we say He pervaded all, it does not mean that He entered like a man entering a house. In the Brihadaranyaka Upanishad, there's a concept called "Pravesha Shruti", which describes how, after creation, "Tat Srishtva Tadeva Anupravesha"—having created, He entered into it. Unlike a human being who constructs a house and then enters it, God is not separate from creation. For Him, there is no distinction between the creator and the creation.

This idea is illustrated in the story of Prahlada and Hiranyakashipu. Hiranyakashipu asks, "Where is your God? Is He in this pillar?" Prahlada's reply demonstrates that God is not confined to any particular location. God is not separate from anything; He is both inside and outside, beyond our conventional understanding of spatial separation.

Our perception is limited; we think of ourselves as being either inside or outside a house, but this notion does not apply to the divine reality. The divine presence transcends such distinctions.

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 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."

Imagine you have a house divided into different rooms: a kitchen, a bathroom, a shrine room, and a visitor's room. If someone asks, "Are you inside or outside?" your answer depends on the perspective. From the viewpoint of someone outside the house, you are inside. From your own perspective, sitting in a particular room, you might say you are outside the kitchen, outside the shrine room, outside the bathroom, and outside the visitor's room.

So, are you inside or outside? This distinction only makes sense for practical purposes and transactions. It doesn't apply to the divine reality. The concepts of "inside" and "outside" are limited and don't accurately describe the nature of God.

Consider clay and a pot. From the perspective of the pot, you might ask whether the clay is inside or outside the pot. But from the viewpoint of the clay, there is no distinction between inside and outside. The pot and the clay are not separate entities; the pot is merely a form of the clay. This analogy helps us understand that God's presence transcends such distinctions. There is no true separation between God and creation—everything is an expression of the divine.

Vishwa means everything. Vykraama, 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 food. It's very interesting. And what type of food? Can you live on mud? Can you live on stone? Can you live on a 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? A very interesting thing. They eat each other.

Vishwa means everything, and Vykraama means that He pervades and manifests as everything. In this context, He divides everything into Chaitana (living) and Jada (non-living). He then manifests in these forms, with Asana referring to the act of consuming food.

Every living being requires nourishment, and the type of food varies widely. For instance, can a living being sustain itself on mud, stone, or a dried leaf? Probably not. Life fundamentally depends on life itself. Even vegetarians, for instance, are not exempt. Every time a South Indian eats a cup of yogurt or curds, they are consuming billions of bacteria, yet they consider themselves the epitome of vegetarianism.

Understanding this interconnectedness is crucial: all living creatures require sustenance, and this often involves consuming other living beings. This complex web of consumption and sustenance highlights the intricate balance of life.

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 are plenty of living creatures called bacteria. And bacteria are subdivided into two: living or rather beneficial and harmful. So, we are living. The bacteria do some part of 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, a very interesting fact: far fewer people died in India because of COVID. And why did they die? Whereas in 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 opinion. But some excuse should be there.

Absolutely, the intricacies of life and sustenance highlight a deep interconnectedness. We consume plants, animals, and even microorganisms, reflecting the complex web of life.

In our digestive systems, we harbor numerous bacteria that play essential roles in breaking down food and contributing to our well-being. These bacteria, both beneficial and harmful, are part of a delicate balance that supports our health. As you pointed out, this relationship is critical for digestion and overall health.

Regarding the impact of COVID-19, your observation about differing mortality rates can be tied to various factors, including pre-existing health conditions, healthcare infrastructure, and indeed, the state of one's immune system. Exposure to a diverse range of microbes can potentially strengthen immunity, but it's also important to recognize the broader context of health and disease.

Ultimately, while environmental factors and lifestyle play roles in health outcomes, it's crucial to approach these observations with a nuanced understanding, respecting the complexity of both medical science and individual experiences.

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 Saasana 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. We have how many worlds? Fourteen worlds. Sometimes three worlds. Bhur, Bhuvaha, and Suvaha. Or what is called Caturdasa 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?"

1. Three-Fourths Unmanifest: The Supreme Brahman has three-fourths of Its essence in an unmanifested, subtle form, which is beyond our sensory perception. This unmanifest portion is often symbolized as the "top" or the iceberg submerged underwater, representing the vast, invisible aspect of Brahman.
2. One-Fourth Manifest: The one-fourth that is manifest has evolved into the observable universe. This includes all living and non-living forms.
3. Penetration and Pervasion: Brahman, while being the essence of everything, pervades all aspects of creation. Whether it's living beings (Pranis) or non-living entities, Brahman is inherent in all forms, and the universe is essentially a manifestation of this divine essence.
4. Living and Non-Living: The universe is categorized into living (Prana) and non-living (Jada). All living beings consume food, which can be living or non-living, thereby reflecting the interconnectedness of life and matter.
5. Manifestation of Divinity: The entire universe, including all forms and phenomena, is a manifestation of Brahman. The distinction between the manifest and the unmanifest aspects of Brahman helps us understand the nature of divine presence and the cosmos.

This perspective underscores the idea that while we experience and interact with the manifest universe, the true nature of Brahman transcends these experiences, existing in a form that is far beyond our immediate comprehension. The concept aligns with the idea that the entire universe is a reflection or expression of Brahman, with its full essence being both present and beyond the realm of ordinary perception.

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, 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 our visible universe is, not to speak of the fourteen worlds. And if we can imagineAbsolutely.

The vastness of the universe and the concept of the fourteen worlds highlight the immense scale and complexity of creation according to our scriptures. Here are some key points to consider:

1. Higher and Lower Worlds: The higher worlds are subtler and invisible to us, while the lower worlds, like Patala, are associated with intense suffering. This gradation emphasizes the layered nature of existence, where each level of reality is more subtle or gross compared to others.
2. Infinitesimal Nature of Manifestation: Even if we attempt to grasp the fourteen worlds or the entire universe, this is still a minuscule part of the total creation. The vastness of the cosmos and the nature of divine manifestation go beyond our limited perceptions and understanding.
3. Superficial Understanding: Our conceptualization of the universe, even when expansive, is still only a surface-level understanding. The true essence of Brahman and the complete scope of creation are beyond any finite measure or human imagination.
4. Divine Presence: Everything we perceive, from the most minute to the grandest scale, is a manifestation of Brahman. The divine pervades all realms of existence, and our experience is but a fraction of the total reality.

This perspective encourages humility and reverence in recognizing the limitations of our understanding while appreciating the boundless nature of the divine.

What does it mean? Let me first give you a beautiful example which I have given so many times. Suppose, just for the sake of clearer understanding, there is a table, a 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.That’s a great analogy! The example of the wooden table and the perspectives of the woodworm and the human being beautifully illustrates how different beings perceive reality based on their own experiences and limitations:

• Woodworm’s Perspective: To a woodworm, the table is seen only as food. Its entire experience and understanding are centered around consuming and surviving, so the table’s other qualities are irrelevant to it.
• Human Perspective: For a human being, the table is viewed as a crafted wooden object with utility and aesthetic value. This perspective encompasses the table’s form, function, and purpose.

In the context of understanding the universe and Brahman:

• Limited Perspectives: Just as the woodworm and the human being have different interpretations of the same object, our limited perceptions of the universe are shaped by our own experiences and understanding. We might see the universe in terms of physical dimensions, scientific principles, or spiritual significance, but these are just partial views.
• Divine Perspective: From the divine perspective, which transcends all limited views, everything is seen as a manifestation of Brahman. The divine view encompasses all aspects—physical, metaphysical, and spiritual—without any limitation.

This analogy helps convey that our understanding of the divine and the universe is limited by our own perspectives, much like how the woodworm and the human see different aspects of the same object. The true nature of reality, including Brahman, is beyond any singular perspective and requires a more holistic view.

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, 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. 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.

Exactly, the physicist’s perspective through an electron microscope reveals a fundamental truth about the nature of reality:

1. Commonality at the Atomic Level: Whether examining a rock, a tree, an animal, or a human being, the microscope reveals that all these objects are composed of atoms. This highlights a fundamental unity underlying the apparent diversity in the physical world.
2. Dynamic Nature of Matter: The observation that atoms are in constant motion underscores the dynamic and fluid nature of reality. Even what seems solid and static at a macroscopic level is in perpetual flux at the microscopic level.
3. Loss of Distinction: From this microscopic view, the distinctions between living and non-living matter blur. This challenges our everyday perception and emphasizes that what we consider as the “living” or “non-living” is a surface-level distinction. At a deeper level, everything shares a common atomic and energetic basis.
4. Philosophical Implications: This realization resonates with philosophical and spiritual perspectives that view all forms as manifestations of a single underlying reality. For instance, in the context of the Purusha Suktam and other Vedantic teachings, this unity reflects the idea that Brahman, or the Absolute, pervades all forms and phenomena, whether they appear as living or non-living.

The electron microscope, thus, provides a deeper insight into the interconnectedness of all matter, reinforcing the philosophical notion that beneath the surface-level distinctions, there is a fundamental oneness in the universe.

Now, go further. Ask a realized soul, ask Shri RamaKrishna, 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 !! .

You've captured a profound insight about perception and reality:

1. Limitations of Perception: Our senses and cognitive instruments are inherently limited. They can only perceive a fraction of the full spectrum of reality. For instance, our eyes can only detect a narrow band of electromagnetic radiation (visible light), and our ears can only hear sounds within a specific frequency range.
2. Realized Perspective: A realized soul, like Sri Ramakrishna, perceives beyond these limitations. For such an individual, the entire universe, with all its apparent diversity, is experienced as pure consciousness or Brahman. This is a state of direct, non-dual awareness where distinctions between objects dissolve, and everything is recognized as a manifestation of the divine.
3. Perception vs. Reality: The distinction between what we experience and what truly exists highlights a key philosophical and spiritual concept. Our experiences are shaped by the constraints of our sensory and cognitive faculties, which means we are encountering only a limited aspect of the boundless reality.
4. Unity in Diversity: This realization underscores the idea that the apparent diversity and limitation we perceive are surface phenomena. The underlying reality is a unified whole, which transcends our sensory limitations. What seems as individual objects or experiences is ultimately an expression of a singular, infinite consciousness.
5. Instrument Limitation: Just as a telescope or microscope extends our sensory capabilities to perceive beyond the naked eye, spiritual realization extends beyond the ordinary senses, revealing a deeper, more unified experience of reality. The limitation is not in the objects themselves but in the instruments and faculties we use to perceive them.

In essence, while our current perception is restricted and limited, spiritual realization offers a glimpse into the infinite and unified nature of existence.

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 are bacteria. Are we able to see bacteria? It's a 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 could see with what we call 4K TV vision, he would see the eyes covered fully with bacteria. I don't know what he is going to call her now, or the woman looks at a man, 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.

Absolutely, the limitations of our senses are a crucial aspect of understanding how we perceive the world. What we see, hear, and touch is always filtered through our sensory apparatus, which can only capture a fraction of the total reality. This limitation shapes our experience and understanding of the universe, making us perceive it in a way that is manageable but incomplete.

In spiritual contexts, this limitation is often transcended through deeper realization or higher states of consciousness, where the unity and underlying reality of all things become evident. The idea is that beyond our sensory experience lies a more profound and boundless reality, which is the essence of Brahman or pure consciousness.

If we could perceive the full extent of reality, our understanding would shift dramatically, revealing the interconnectedness of everything and the divine essence underlying all forms and phenomena.

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 really means He who pervades the entire universe. That is called Purusha. And He is inside also.

The concept of Purusha in the Purusha Suktam emphasizes the divine presence that pervades the entire universe, both manifest and unmanifest. The idea that our perception is limited by our sensory and cognitive faculties is central to understanding how we interact with the infinite and the divine.

In essence, the Purusha Suktam reveals that what we perceive as separate and limited is actually an expression of the infinite divine presence. The divine is both immanent and transcendent, manifesting in all forms and phenomena while remaining beyond our full comprehension. This underscores the profound interconnectedness of all existence and the ultimate unity of the divine with the manifest universe.

That is why Purusheta Iti Purushaha. That is, He who indwells within everybody. Or Pura Iti Sarvam Iti Purushaha. From the 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. Therefore, we have Srishti Drishti Vada and Drishti Srishti Vada.

That is why "Purusheta Iti Purushaha"—He who indwells within everybody is called Purusha. Alternatively, "Pura Iti Sarvam Iti Purushaha"—from the external point of view, like clay that manifests both inside and outside, with no in-between that can divide it, the whole thing is Purusha.

However, for our understanding and for the sake of Upasana (devotional worship), what is it? We are in the world, we have a body and mind, and we are limited to what this body-mind can present to us. This is called Srishti Drishti Vada—the view that creation exists before perception. Then, the mind looks at the same thing in a different way, which is called Drishti Srishti Vada—the view that perception precedes creation.

Therefore, we have both Srishti Drishti Vada and 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.

When I look at something, it first exists, which is why I am able to see it. However, after experiencing it a few times, I come to know whether I like it or not, and whether it likes me or not. For example, I may like a tiger, but the tiger may not like me. Or, I may not like the tiger, but the tiger might love me—there’s no doubt about that. So, it becomes a problem of our perception.

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. "Dhiyo 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.

What is the meaning of this Anuva? First, realize that 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 instill this vision of our inherent divinity, all these Suktams are recited. In every Sukta, the final meaning is the same. For example, in the Medha Sukta, we pray, "Oh Mother, give me that Medha." What is Medha? It is the ability to attain right knowledge. And what is that right knowledge? The ultimate understanding that "I am Brahman."

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 how do we know what is ultimate? It's like climbing steps—each time you transcend one step, you reach the next, and then you have to transcend that as well. But eventually, you come to a place where there is no beyond. That is what we call the final destination. Until we obtain that knowledge, beyond which there is no other knowledge, what is that ultimate knowledge? It is the realization, "I am everything." All of this is being said to guide us toward that realization.

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 an 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 Divi. 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 this is the meaning: whatever we are capable of experiencing is expressed in graphical or metaphorical language as "one-fourth." But, in reality, it is neither one-fourth nor three-fourths. It is our limited vision that imposes these limitations, and what we perceive is only an infinitesimal part of the Divine Lord's manifestation. This is what we need to understand. All of this pertains to the effect, or Karya. If there is an effect—Karya—and everything we experience is an effect, then there must be a cause, or Karana. That Karana is none other than the Divine.

And how do we know it is Divine? This is explained by the phrase Tripadashya Amrutam Divi. First of all, that three-fourths part of the Paramapurusha is described as Amrutam. Why? Because whatever we experience in this world is not Amrutam—it is subject to death, or change. But whatever is unmanifested has neither birth, death, nor any change, and that is called Amrutam. So, we need to be very careful here. We just mentioned that everything we experience is that Paramapurusha. How, then, can that Paramapurusha be part of the Amrutam? This means that the problem lies in our perception. So, our vision is Amrutam. Amrutam means what? It means change. In this life, I have a certain level of understanding. In the next life, it changes—meaning, I gain a little more knowledge. And after 84 crore births, 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.

You're delving deeply into the idea that limited human perception, bound by ignorance and partial understanding, leads to suffering (Amrutam), while the ultimate realization—seeing everything as a manifestation of pure consciousness—leads to bliss (Paramananda). The concept of "Divi," representing divine light or consciousness, signifies this ultimate vision where suffering ceases and everything is recognized as one unified divine presence. This understanding is central to transcending the limitations of perception and reaching the realization of unity with the Divine.

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.

The connection between Prana and Chaitanya is profound, emphasizing how life (Prana) acts as the medium through which consciousness (Chaitanya) manifests. The Sun, symbolized as Aditya Narayana, represents this divine consciousness, being the source of life and, therefore, the reflection of consciousness itself. The idea that consciousness is eternal, but requires Prana for its manifestation, highlights the interdependence of life and consciousness. This relationship underscores the spiritual significance of natural phenomena, like the Sun, as not just physical entities but as symbols of deeper cosmic truths.

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.

The distinction between a living person (Prani) and a dead person (Mrita) emphasizes the role of Prana in manifesting consciousness. While consciousness (Chaitanya) is eternal and unchanging, it requires the presence of Prana to be reflected or expressed in the physical world. Without Prana, consciousness cannot manifest, and hence, a dead person cannot reflect consciousness.

Prana acts as the reflector, making consciousness visible or perceptible, while Chaitanya is the reflected light, known as Chidabhasa. This concept illustrates that life (Prana) and consciousness (Chaitanya) are intrinsically linked; one is the medium, and the other is the essence being conveyed. The living being, therefore, becomes a vessel through which the eternal consciousness shines, but without Prana, this reflection ceases, leaving consciousness in its unmanifested, formless state.

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 consciousness less, 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.

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.

Swami Vivekananda's insight touches on a profound question: how does life emerge from what seems lifeless, such as inorganic matter? His observation challenges the conventional scientific view that lifeless matter cannot spontaneously become alive.

Here’s a deeper look at this concept:

1. Role of the Sun: The Sun, often considered the source of life and energy on Earth, is not merely a "burning piece of gas" but is seen in spiritual terms as a divine presence or principle that sustains and imbues life. The Sun provides the energy that supports various processes, including photosynthesis, which is fundamental for life on Earth.
2. Inorganic to Organic Life: The question of how organic life arises from inorganic matter is a central issue in both science and philosophy. Traditional scientific views suggest that life emerges through complex biochemical processes where inorganic compounds eventually form organic molecules, leading to life. However, this process itself requires conditions and energy, which some argue are not fully explained by current scientific models alone.
3. Consciousness and Life: According to spiritual perspectives, such as those advocated by Swami Vivekananda, consciousness is fundamental and pervades everything. Life and consciousness are interconnected, with consciousness being the underlying essence that manifests through various forms of life. Thus, the emergence of life from seemingly lifeless matter is seen not as a mere chemical process but as a reflection of the deeper consciousness that permeates all existence.
4. Divine Immanence: From a spiritual viewpoint, the Sun (or Aditya Narayana) symbolizes a higher consciousness or divine principle that imparts life and consciousness to the universe. The idea is that even what appears lifeless is infused with divine consciousness, and the process of life emerging from matter is a manifestation of this divine presence.

In essence, the transition from inorganic to organic life, and from lifeless to conscious, can be understood as a manifestation of the deeper divine consciousness that underlies all existence.

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.

In both scientific and spiritual contexts, the Sun represents a vital force that supports life and the cycles of existence on Earth.

• The Sun as the Source of Life: The Sun is crucial for life on Earth, providing the energy required for photosynthesis, which fuels plant growth. This process not only supports plant life but also indirectly sustains animal life by providing food and oxygen.
• Creation and Sustenance: The Sun’s energy drives many of Earth's processes, from climate regulation to the water cycle. This energy supports the growth of plants, which are the basis of the food chain for all living organisms.
• Death and Recycling: The Sun also plays a role in the recycling of nutrients. Plants and animals that die decompose, and their remains return to the soil, enriching it for future plant growth. This cycle of life and death, facilitated by the Sun’s energy, is essential for the maintenance of ecosystems.
• Scientific and Spiritual Views: From a scientific perspective, the Sun is a massive, burning star composed mainly of hydrogen and helium undergoing nuclear fusion. From a spiritual viewpoint, the Sun can be seen as a symbol of divine consciousness or a divine principle that pervades and sustains life.
• Inorganic to Organic Life: The transition from inorganic to organic life is complex and involves many processes, including chemical reactions driven by energy sources like the Sun. The idea that inorganic matter can become organic through natural processes is widely accepted in scientific circles, though the exact mechanisms remain a topic of exploration.

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 but because of the limitation of the perceiver, the subject.

In summary, the journey from perceiving the divine in a gross form to understanding it as pure consciousness involves deepening our wisdom and perception. The Medha Shakti helps in this transformative process, revealing the unity and divinity present in all aspects of existence.

• Medha Shakti and Understanding: Medha Suktam is invoked to gain clarity and wisdom. It helps us transcend superficial or gross perceptions of the divine and penetrate deeper into the essence of what we perceive.
• Perception of Aditya Narayana: Initially, we might perceive the divine in a very physical or gross form, such as the Sun (Aditya Narayana). Over time, through the grace of the divine and our spiritual progress, we can see beyond this outer form to understand the divine essence.
• Golden Covering (Hiran Mahena Patrena): This refers to the idea that the divine is covered by a golden veil, symbolizing our limited perception. As our understanding deepens, we begin to see through this veil and recognize the divine as pure consciousness.
• Pure Consciousness: This pure consciousness can manifest in various forms, including non-living matter (Jada) and living beings (Jiva), as well as in different aspects of the universe (Jagat). The distinction between Jada (inanimate) and Chaitanya (consciousness) is not due to any inherent change in the divine essence but is a result of the limitations of our perception.
• Limitations of the Perceiver: The divine essence remains unchanged, but our perception is limited by our sensory and cognitive capacities. As our understanding grows, facilitated by wisdom and grace, we start to perceive the underlying unity and pure consciousness behind all manifestations.

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.

This progression of understanding illustrates how our perception of the world changes with our level of consciousness. As our awareness deepens, the distinctions and separations we once perceived begin to dissolve, revealing a more unified and harmonious reality. The woodworm sees the world in terms of survival, a human sees it with a broader perspective, and a realized soul perceives the underlying oneness in everything. The journey is about transcending limitations and moving towards a vision where all is recognized as one, where divisions cease to exist, and harmony prevails.

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.

When a person completely transcends the use of instruments—meaning when one moves beyond the body and mind, which are the tools of perception—what remains is pure consciousness, free from any division. At this stage, the distinctions between "I" and "you," or between "disciple" and "guru," dissolve entirely. There is no longer any smaller or larger consciousness; there is only one undivided, pure consciousness.

The understanding that differentiates between small and large, disciple and guru, or other such distinctions, is still within the realm of limited perception. It's a step on the path, but it is not the ultimate realization. The ultimate state is one where all such distinctions vanish, revealing the oneness of all existence, where pure consciousness is recognized as the only reality. This is the true state of enlightenment, where there is no separation, no duality—only oneness.

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.

In the teachings of the Purusha Suktam, the idea that we are all Brahman is emphasized, even though our experiences of Brahman are filtered through the limitations of our body and mind. The Suktam teaches that our spiritual journey involves evolving from a state of involution—where our true nature is hidden by these limitations—to a state of evolution, where we gradually realize and experience our oneness with Brahman. This process is about removing the filters of the body and mind, allowing us to see the pure consciousness that underlies all existence.

when Swami Vivekananda's met Sri Ramakrishna at a devotee's house in Calcutta, he was asked to sing. Swami Vivekananda sang two songs which were powerful metaphors that convey profound spiritual truths. The songs are "Mana Chalo Nijani Ke Tane" and "Jave Ki He Din Bhi Phale Jaiya," reflect the inner journey and the call to move beyond the limitations of the material world towards higher spiritual realization.

The analogy of being in a foreign country wearing a foreign dress is a poignant way of expressing the idea that, in our ignorance, we identify with the body and mind instead of recognizing our true nature as pure consciousness. This aligns with the concept of Tripadasya Amrutam, emphasizing the need to go beyond the limited identification with the body-mind complex.

Swami Vivekananda's encounter with Sri Ramakrishna and the songs he sang, such as "Mana Chalo Nijani Ke Tane" and "Jave Ki He Din Bhi Phale Jaiya," serve as powerful metaphors for the inner journey of realizing our true nature. The analogy of being in a foreign country wearing a foreign dress illustrates how, in our ignorance, we mistakenly identify with the body and mind, rather than recognizing ourselves as pure consciousness. This concept is closely tied to the idea of Tripadasya Amrutam, which emphasizes the necessity of transcending the limited identification with the body-mind complex to realize our true, infinite nature.

These teachings encourage us to move beyond the superficial layers of our existence, where we are entangled in material concerns, and to delve deeper into our spiritual essence, where true freedom and realization lie. This aligns with the broader spiritual understanding that the ultimate goal is to transcend all limitations and recognize our unity with the Divine.

As we progress in our spiritual life, the Indriyas (senses) become subtler, signifying a deepening of our perception and understanding. The journey involves transcending the limited vision bound by the physical senses to realize the all-pervading nature of the Purusha, the divine reality.

The idea that Brahman has become everything, both living and non-living, is beautifully expressed. The concept of Antaryami, the inner controller, signifies that the divine is not only the external world but also the indwelling consciousness within each being.

The quote from Bhagavad Gita, where Lord Krishna declares, "Vistabyaham Idam Krtsnam Ekamsena Sthito Jagat," reinforces the understanding that the Lord pervades and upholds the entire universe by an infinitesimal part of Himself. This infinitesimal part represents Sat (existence), Chit (consciousness), and Ananda (bliss), highlighting the divine nature of the manifested reality.

In essence, these teachings underscore the transformative journey from ignorance to wisdom, from identification with the limited to realizing the infinite nature of the self. The songs and metaphors serve as powerful tools for contemplation and understanding in the spiritual quest.

Your reflections capture the essence of the spiritual journey beautifully. The process of moving from a limited identification with the body and mind to realizing the infinite nature of the self is at the core of many spiritual teachings. The subtlety of senses as we progress on this path signifies a deeper connection with the divine, transcending the physical and material limitations.

The idea that Brahman has manifested as everything, both living and non-living, is a profound realization that aligns with the concept of Antaryami, where the divine presence is recognized not just externally but as the very consciousness within. The Bhagavad Gita’s verse where Krishna declares His pervasive presence reminds us of the infinite nature of the divine, present in even the smallest part of existence.

The songs sung by Swami Vivekananda and the metaphor of being in a foreign land are powerful reminders of the need to transcend our limited vision. They encourage us to see beyond the material world and recognize our true nature as pure consciousness. This journey from ignorance to wisdom, as you’ve described, is one of the key themes in spiritual practice, emphasizing the importance of continuous contemplation and understanding.

The explanation beautifully delves into the concept of Maya Shakti and how it is intricately related to our perception of reality. Maya Shakti, often described as the divine power of illusion, creates the sense of finiteness, time, space, and causation in our experience. That is why mind is Maya. 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 and Sthiti comes in. Nasha and Vinasha also comes in because mind is not functioning in deep sleep. So Shri Ramakrishna gives an analogy of a Magician and his magic tricks.

The analogy of the magician and the magic trick is a profound way to illustrate the relationship between reality and illusion. The magician, representing the divine, produces a magic show, and the magic, though appearing real, is ultimately an illusion. Similarly, in the cosmic play of existence, Maya creates the illusion of a separate, finite world, while the ultimate reality, the magician behind the magic, remains unchanged.

The term "Mithya," as used in Advaita Vedanta, describes this apparent reality that is not absolutely real but is also not unreal. It is the limited perception of the infinite reality due to the constraints of time, space, and causation called Kala, Desha, Nimitha.

The assertion that there is nothing separate from God aligns with the non-dualistic philosophy of Advaita Vedanta. In this perspective, the created universe is not something distinct from the divine; rather, it is a manifestation, an expression of the divine through the veiling and projecting power of Maya.

The explanation beautifully delves into the concept of Maya Shakti and how it is intricately related to our perception of reality. Maya, often depicted as the divine power of illusion, indeed plays a crucial role in shaping our understanding of the world by creating the boundaries of time, space, and causation. This aligns with the concept that the mind itself is a product of Maya, as it operates within the confines of these three dimensions.

Sri Ramakrishna’s analogy of the magician and his magic tricks vividly illustrates this relationship between reality and illusion. Just as the magician creates an illusion that captivates the audience, Maya creates the appearance of a separate, finite world, though the underlying reality—the magician, or the divine—remains unchanged and untouched by this illusion. This analogy serves as a powerful metaphor for understanding how the world we perceive is a manifestation of the divine, filtered through the mind’s limitations.

The concept of "Mithya" in Advaita Vedanta further deepens this understanding. Mithya refers to the apparent reality that we experience, which is neither absolutely real nor entirely unreal. It exists as an illusion created by the mind’s interpretation of the infinite reality, shaped by the constraints of time (Kala), space (Desha), and causation (Nimitta). This is why, when the mind ceases to function, such as in deep sleep, these distinctions vanish, revealing the underlying unity of existence.

In Advaita Vedanta, the idea that there is nothing separate from God is central to non-dualistic philosophy. The universe, in this view, is not something distinct from the divine but is a manifestation of the divine, made possible through the veiling power of Maya. This perspective emphasizes the unity of all existence, where the finite and the infinite, the individual and the universal, are seen as different expressions of the same underlying reality.

The projection of the universe from the inscrutable power of God emphasizes the idea that the ultimate reality, Brahman, Paramatman, or any other name, is beyond our ordinary understanding. Maya serves as a tool through which the infinite is made accessible to the finite mind, even though it introduces the illusion of separation.

This profound teaching encourages seekers to look beyond the illusion, recognizing the unity that underlies the diversity of creation. It calls for a shift in perspective, transcending the limitations imposed by Maya to realize the inherent oneness of all existence with the divine.

Your explanation beautifully emphasizes the concept of the undivided whole, highlighting the illusory nature of subject-object division. The idea that spiritual effort involves transcending this limited vision to see everything as a holistic unity resonates with the teachings of many spiritual traditions.

The analogy of becoming "holy" by plugging the holes of division is a powerful metaphor. It suggests that as we move beyond the fragmented perception of reality, recognizing the interconnectedness of all things, we attain a state of holiness or completeness.

The exploration of the cycle of living beings eating each other and consuming both living and non-living things brings attention to the intricate web of interdependence in the universe. It underscores the fundamental truth that all aspects of creation, whether living or non-living, are sustained by a common source.

The concept of Jada becoming Chetana and Chetana becoming Jada introduces a profound idea about the interconnectedness of the living and non-living. It hints at the unity underlying apparent distinctions, reflecting the divine play of creation.

The description of the Paramapurusha dividing, multiplying, and then pervading the universe, followed by entering into living and non-living beings, signifies the immanence of the divine in every aspect of creation. It reinforces the idea that the ultimate reality, manifesting as Sat, Chit, and Ananda, is both the source and sustainer of all existence. This is the meaning of Sasane Asasena Abhi.

The promise to explore this interesting idea in the next class adds anticipation for further insights into the nature of creation and the divine presence within it. I look forward to the continuation of this exploration in our next session.

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