Bhagavad Gita Ch13 part 01 on 16 January 2021

Full Transcript(Not Corrected)

OM VASUDEVASUTAM DEVAM KAMSA CHAANURA MARDANAM DEVAKI PARAMANANDAM KRISHNAM VANDE JAGADGURAM SARVO PANISHADO GAVO DOGDA GOPALANANDANA PARTHO VATSHA SUDHIR BHOKTA DUDDHAM GEETAM RITAM MAHAT MOOKAM KAROTI VACHALAM PANGAM LANGAYATHE GIRIN YAD KRIPATAM AHAM VANDE PARAMANANDA MADHAVAM Today we are starting a new chapter in the Bhagavad Gita. It is called Kshetra Kshetragna Vibhaga Yogaha. The discriminative separation between the seer and the seen, the knower and the known, the experiencer and the experienced. This particular chapter has got 35 shlokas are there. And the main topic of this chapter is the clear distinction to be understood through proper discrimination between the field and the cultivator or the knower of the field. That is the first point. That's why it is called Kshetra means field. Kshetra means anything that is experienced. I see a tree. I hear a sound. I smell some beautiful fragrance. I taste something or I touch something. Any knowledge obtained through any of these five sense organs is called the experienced. Kshetra, the field. But the master of the field is totally separate from it. It is most commonsensical. Suppose you see a car. You don't feel I am the car. You see a table. You don't say I am the table. You see a knife. You don't say I am the knife. This we know somewhat, not completely. Even though we know I see this house, but I am not the house. We know it, but somehow this possession comes. This is my house, my property, my wealth, my clothes, my family. Even though we are experiencing and according to this law, whatever is experienced is not me. Crystal clear. And yet when it comes to body-mind, we all fall under that delusion. If someone else that I love belongs to me, my husband, my wife, my children, my grandchildren, my friends, my co-religious people, people who speak my own language, if something happens to them, I feel the pain. And that is called ignorance. Anything that is experienced is called Kshetra. Why Kshetra? By definition, Kshetra means that which can be cultivated. That means we can be attached, we can be detached, we can do good to them, we can be completely indifferent towards them. It all depends upon the seer. But there is a seer called Drik, here called Kshetragna, the knower of the field. Even though he is totally separate, he is witnessing all the time, the waking dream as well as the dreamless state. But somehow due to ignorance called Avidya, he feels I am the body, I am the mind, and by proxy, everything that is experienced through the body-mind, which means the whole world, somehow either I am attracted, repelled, I get attached, or I become indifferent, or I become a terribly hating person, all these things are called bondage, and it is what binds us, what limits us, what keeps us in this bondage of samsara. And in this particular chapter, this distinction between the knower of the field, cultivator of the field, and the field is totally separate, of course. Always we have to remember, truly speaking, in the highest reality, there is no such division. Only in Maya, Ishwara is different, I the Jivatma is different, and the world is different. This triangular difference lasts until we rise beyond the mind, just as when we are deeply asleep, there is no me, there is no body, there is no mind, therefore there is no world at all, there is no happiness, unhappiness, friend, enemy, my family, not my family, all these distinctions completely disappear. But that, as soon as we wake up, immediately, the Mahamaya jumps on our shoulders. But here we have to do sadhana. All spiritual practice proceeds in two stages. The first stage is that I belong to God, this world is not God, but this is the first stage. And the second last stage is, there is no such distinction called God, world, and I. Everything is the same reality, manifesting through, of course, different names and forms. That should be the goal of life. But for that, we have to acquire discrimination, dispassion, control of the body, control of the senses, control of the mind, called popularly Sadhana Chaitustaya Sampatthi, the treasury of the fourfold spiritual qualities. In this chapter, the Lord deals with six topics, apparently six topics. Why six topics? Because the very first verse is of Arjuna, which specifically asks the Lord, what is Prakruti, what is the Purusha, who is the knower, what is Purusha, what is Prakruti, and what is the Jeeva, and what is the world. Everything, what is Vidya, what is Avidya. All these topics have been divided into six categories. But we have to remember, they are more or less, all the topics can be divided only into two. I, the pure consciousness, and everything else. Remember, this is only for the beginner. When we want to slowly detach ourselves from this world, that means from attachment to the body and mind. Always let us remember, attachment to the world always takes place only through the attachment through the body and mind and through nothing else. If we can somehow separate ourselves from the body-mind, become a pure witness, as we see a drama or a cinema, then we become completely free. It is very difficult, but it can be done. This is called spiritual practice. Whether a person is Hindu, Christian, Muslim, Buddhist, anything, anybody he could be, the only thing is, God is the whole, and everything is God. But so long as we think, I am different, world is different, God is different, we are swimming in the ocean of ignorance. And that creates naturally, sometimes we are happy, sometimes we are unhappy. So, this is the background, six topics dealt with. Now, as I mentioned in my past classes, Bhagavad Gita contains 18 chapters. Some teachers, commentators, divide these 18 chapters into three divisions. Depending upon that Mahavakya, what was that Mahavakya? Tat tvam asi, that tat means that, tvam means you, asi means that, you are that. So, the first six chapters, according to them, is expounding the nature of the individual soul, called Jivatma. The next six chapters, seventh to twelfth, we have seen, more or less it is true, not 100% true, but more or less it is true, that these are the main topics. From seventh to twelfth, the exposition, what is God? How does He create? What is the relationship? And then, one has to surrender to such a Divine Lord. These are the main topics, expounding the nature of Tat. First six chapters, expounding the nature of Jivatma, i, second, seventh to twelfth, expounding the nature of Tat, and from thirteenth to eighteenth, six chapters, expounding what brings about union between the individual as well as between the universal. Asi padartha, asi means thou, that, that thou art, that you are, that art, that which destroys all the differences between, what is the distinction between God and the individual, and that is the mostly expounded from thirteenth to the eighteenth chapter. I can say thirteenth to seventeenth. Then what about eighteenth? It is the summarization of all the previous chapters in a very concise, but very beautiful form. We will see when it comes about it. Now, when a seeker goes through these stages of understanding and practices spiritual disciplines, he becomes ready for this final stage, which is obtaining the knowledge of the identity between the Jiva, individual soul and Ishwara. This is the topic which is being dealt with in the following six chapters and in this thirteenth chapter we get it, these six topics. Kshetram, a field, that means whatever is experienced. Kshetragna, and the knower of the field, the witnesser of the field. These are the two. Gnanam, Gneyam, what is real knowledge and what is the ultimate knowledge, which we have to obtain and what are the spiritual qualities we have to develop in order to obtain that final knowledge. What is that final knowledge? It is nothing but I and God are not two separate beings. We are exactly the same in our true nature. These are the two topics. Field and its knower. Knowledge are the special spiritual qualities which we need to obtain and that is called spiritual practice and what is the true knowledge? The unity between the individual and the universal. Four. Then Purusha and Prakruti. Fifth and sixth. Purusha means exactly the same, that is the pure consciousness. Prakruti means everything else. I and everything else. Though these topics are six, we have to remember they are not actually six. The knower of the field, the ultimate knowledge and Purusha are exactly the same. They are not different at all. Similarly, Kshetram, the field as well as Prakruti. They are also two names for the same topic. So therefore there are only two topics. I, the pure consciousness, call it individual soul, call it universal soul, call it Purusha or all-pervading universal God. Three names for the same. And also Gneyam. Gneyam means, remember when we say a person has knowledge, truly speaking, knowledge of the person and the person are not different at all. Simple example. Here is a person. He is a very good person. Why? He has got very good qualities. He is good. He is peaceful. He is calm and quiet. He controls his body and mind and he is very compassionate, caring and sharing. So why is he caring and sharing? Because he compares himself. I am also like everybody else. He puts himself in the shoes of everybody. That is his knowledge. Therefore, he became one with the knowledge. All these qualities are only manifestations of that knowledge which is there is no difference between me and anybody else. I don't wish to be suffering through the hands of the other people. I do not wish anybody to hurt me. Therefore, I also should reciprocate. I should not hurt anybody. On the contrary, everybody is pleased if I can do some good, if I can make them happy. So, let me do what happiness I can bring to other people, what good I can do to other people. That is one example. Suppose somebody is wicked, he is selfish because he thinks that I am great, everyone else is inferior to me and they can be exploited like usually a person cultivates the land. He thinks the land is something which belongs to me. I can do whatever I like with it or I have a tree and I get fruits out of it. Its own purpose is, all purpose is only to serve me. I have a cow or a horse or a car and their purpose is only to serve me, to make me happy. This is called ignorance. A car, an animal and a plant, all these things are also nothing but God in another form. So, this person who is selfish, who separates himself from everything else, he would like to take advantage of everything so that all the objects must serve to make that person a happy person. So, all these evil qualities are the result of one particular knowledge. I am different from them. I am great and all these are small. So, everything should serve me. That is called selfishness. His knowledge and his behavior and his life are completely inseparable, become one. Now, let us discuss in slight details these six topics. Kshetram. Kshetram, Prakruti, Gnanam, all these are synonymous words. Kshetram means a field. As soon as we utter the word field, immediately the knowledge comes to us. I have some field. I have some land. That means I own it. I am the owner that is owned by me. I am the being and this field has to serve me. But how that field can serve me? How an animal can serve me? How a tree, a plant can serve me? How a river can serve me? How a mountain can serve me? How the wind, the fire and everything, the water and the earth, everything becomes an object of experience and that is at that level I keep myself. I am a conscious being and everything else is an object and they must serve for my purpose and I am the master. I can do whatever I like with these things. This knowledge springs from, purely from ignorance. Kshetram means what? The entire universe is an objective universe. That means whatever I experience through the five sense organs consists of this entire universe, experienced universe, visible universe. I am the experiencer and the entire universe is the experienced. So everything that is experienced is called Kshetram. So what is the purpose of it? So that I can cultivate. Cultivate what? Cultivate a good relationship. I and my field are same. I and my animal, we are the same. Treat the animal because it also goes through so-called dukkha. Does a plant experience, does it have feelings of happiness and unhappiness? Definitely it has feelings of happiness and unhappiness. Amply proved by Sir Jagadish Chandra Bose and many Russian scientists even they have done wonderful experience with music. I have mentioned it in my past classes but again I will mention. There are some very fast growing plants. Some scientists from Russia what they did? They have put two speakers and they have put some plants near those speakers and then through both the speakers they started streaming from one speaker Ravi Shankar's beautiful classical sitar music and from the other speaker rock music and then day and night 24 hours the music was being streamed and these are remember very fast growing plants. Everyday practically they can grow one or two inches. Some of them can grow even one foot in a single day. There are some plants here, creepers. I see everyday at least half a foot it grows. It is unbelievable. So they started and sat back, started observing. Then the wonder has taken place. Slowly the plants near the rock music. Slowly they started distancing themselves from the speaker and approaching nearer and nearer to the where classical Indian music is being streamed. They have done it several times to eliminate any doubts and proved conclusively that yes plants have feelings and animals have feelings. We know cows love music and certain type of music make them very happy. They will be going on nodding their heads and that is the secret why the cows under the supervision of Bhagawan Krishna they used to give plenty of milk. Plants used to bend and pour beautiful sweet fruits, fragrant fruits so that Krishna can enjoy them. Why? Because they instinctively realized this is our greatest friend. He will protect us and he loves us. He will give up his life for us. Cows realized, plants realized, earth realized, rivers realized, the whole nature realized, everything realized and even the demons realized if we want mukti this is the person we have to go. Of course, like a poisonous snake Kaliya what can poisonous snake offer to Lord Krishna? Only poison. So Putana and so many Asuras, Dhenukasura and Ashwasura and so many Asuras, Gaddabhasura etc. they came and they tried to harm because that was what really God gave them. What can the poor fellows do if God wanted them to love him? He should have planned well and wisely and given them sweet loving nature. No, no, but he had given this Asuric demonic nature. Naturally when they turn to God they can offer what they can offer. So that is the beautiful explanation in the Bhagavatam we get. Okay, coming back that whatever is experienced can be cultivated. That means what? I can physically cultivate a field with those things which will enhance my future happiness. So also animals, so also a house, so also a car, so also everything. I can do that but more than that I have to change my own nature, my attitude, how I look at the plants, at the elements, at the animals, at objects that I use, whether it is a car, a house, a carpet, bread, everything can be loved and if we can do that, that will yield definitely more happiness, much more happiness than we are getting everyday. So that's why it is called Kshetra means that which can be cultivated. It is also called Prakruti. So everything that is experienced by us comes under this category field and it includes not only the external limited objects, entire universe, cosmic intellect, Ahamkara, all the elements, sense organs, actions, perception, mind and its modifications. All these fall under one category called Kshetram. We can cultivate our body in short or our mind we can make our life blessed. But then who is the cultivator? Who is the knower of the field? First of all we have to know, I am separate from whatever I experience. Such experience is the result of consciousness. This is the most important word, consciousness. If we are unconscious, we are neither good nor bad. The world is neither good nor bad for the simple reason, there is no cognition at all. It is called Kshetra Gna. Gna means, the beautiful Sanskrit word, a knower. That is why if you add one negative, what is called prefix, Na. Na Gnaha Agnaha. Ignorant person. Then if you add another one, you add Visesh Agnaha. Or he knows his knowledge is superior knowledge to anybody else. One who knows what he is experiencing, he is called Kshetra Gna. A knower of the field. This knower has several synonyms. He is the seer. He is the knower. He is the experiencer. He is the witness. All these names mean only one thing. What is the difference? The difference is that which is known to us through experience is inert. Here is a great Advaitic principle. Whatever is experienced is limited. Whatever is experienced is non-conscious. Whatever is experienced is separate from me. Whatever is experienced is a source of all unhappiness and suffering. And who is called the experiencer? Drig, Drishya, experiencer, seer, knower and what we call Sakshi. All these are synonymous terms. That conscious principle which illumines everything that is experienced is known in Sanskrit as Kshetra Gna. Having defined what is a field, that which is experienced. Who is the knower of the field? He who experiences, means consciousness, pure consciousness. Having defined who is the experiencer, Krishna reveals that this Kshetra Gna that is manifesting through me, through you, through 7.5 billion human beings and billions and billions of animals, birds, insects, any living creature. Remember, every living creature is that which has a prana, vital force. And vital force is nothing but a manifestation of pure consciousness. Where there is life, there is consciousness. Where we see consciousness, there is life. That's why a dead body, there is neither prana, vital force, nor consciousness. This is a beautiful way of understanding who is this. Our normal mistake we make is I have consciousness. I am the individual person. You have consciousness. You are another conscious being. So 7.5 human beings, all the birds, all the insects, all the animals, all the plants, all that has love. They are all separate, separate, separate consciousnesses. Krishna cuts this understanding into pieces. Destroys and says there are no two consciousnesses. Remember, we are only talking from the non-dualistic philosophical point of view. Advaita point of view. For the dualists, everybody is separate. Everybody is a conscious being and everybody is not completely equal to God. They are all, they may be, they are completely conscious but separate. That is the lowest stage. Conscious but like parts of the whole, like cells of the body. From the viewpoint of Advaita, there are no such two individual consciousnesses, let alone many. What is the reason for that? Reason is supposing there are two chairs. How do we know there are two chairs? One chair is small, another is big. One is on the left side, one is on the right side, one is above, one is below, one is red colored, another is blue colored. Like this, one is very ornamental, another is very plain. These are called qualities through which we distinguish one object from the other object. To separate one object from the other, there must be some distinguishing characteristic. These are called qualities. Small, big, red, blue, above, below, left, right, round, square, etc. If we try to say there are two consciousnesses, what is the measurement we apply? This is small consciousness, this is big consciousness, and this is red consciousness, this is blue consciousness. Absolutely there is no such thing. It is illogical. That's why Advaita Vedanta is a beautiful example, example of space. Space inside supposing you take one big pot, empty pot, and put it outside. Now before we put that pot outside, the space was undivided. As soon as we put it, as if, remember from Advaitic point of view, as if that space is divided, space outside the pot, space within the pot, and supposing you take a smaller pot and place it within the bigger pot, and now further dividing of the space comes. That which is inside the bigger pot is bigger space, and then that acts as the outer space for the smaller pot, and within that smaller pot, what space is there is called the small space. So small space inside the small pot, bigger space outside the or outside the small pot but inside the bigger pot and very big space, that which is outside the bigger pot. This is how we make foolish distinctions. That's why Advaita Vedanta breaks this kind of illogicity and then it says, there is no way I am going to divide consciousness into small and big. Is the consciousness within an ant and the consciousness within an elephant, a consciousness within an ordinary human being and the consciousness within a saint, a realized soul, are they same? According to Advaita, yes. Then what is this small, all these things? The division is not the separation is not in the consciousness but because of the limiting saints, the animal and then ordinary human being, wise human being and here is a big elephant and here is a small ant. These are from the ant's body-mind point of view they are called small consciousness, bigger consciousness, even bigger consciousness and the biggest consciousness but in the consciousness itself, there is no distinction. I'll give you another example. Supposing there is light it is 5 watt light, 5 watt bulb is how much light? 5 watt light. A 50 watt bulb is 50 watt light. 100 watt bulb is 100 watt light. A 50,000 watt halogen lamp is 50,000 watt light. So, a dim light, a bright light, a brighter light, extremely brighter light, of course the light of the sun is that difference in the electricity? No. Electricity's light is manifesting as light is exactly the same. Where is the difference? Difference is 5 watt bulb is limiting that electricity's light as very dim and so on and so forth. We have to understand it. Supposing there is the whole sun is nothing but even though for comparison we say it is the biggest light but it is also limited because physicists, astronomers tell us there are billion times more powerful light emanating stars in this world. Ours is one of the smallest. The point is within consciousness within, that is called knowledge there is no distinction at all. What does that mean? That means as body and mind, I am different you are different, everyone is different I am different from the animal from the tree, from the mosquito etc. From the viewpoint of consciousness, absolutely there is no difference between you, me, an ant or a mosquito or anything for that matter. For that matter, there is no distinction between even that which exists. I exist, a mountain exists and earth exists. What is common? Everything is existence. I am known because I exist. If I do not exist I cannot be known at all. Please remember always, first comes existence, that's why it is called sun. If there is an object nobody had ever seen nobody will ever know about it. But if somebody says there is an object, that means it must have been experienced by somebody either in the past or now or maybe in the future. Simple example is, the scientists tell us, biologists tell us, billions and billions of strange animals, strange plants strange insects stranger birds, animal kingdom, bird kingdom, plant kingdom insect kingdom, existed who are completely now, they are ruined they have gone out of existence but how do we know? Because the scientists through experimentation found out the fossils in the mountains at the bottom of the sea and in so many other places they have found out, still finding out they guess, because nobody could take a photograph of it, but we have got some, nowadays technology has advanced, if we get some fossil, through that one can reconstruct what that animal or our ancestors, human beings etc. were there, so what is the point I am laboring at? For knowing, for ascertaining that there is something, something exists, somebody must have experienced, that object must be experienceable either by one person either in the past or in the present or at least in the future, that's why we don't know, human beings when they were at a particular stage are unrecognizable by us, if we get such a person by any chance we treat that person as an animal, but the scientists fortunately they know how to distinguish between these animal looking men and the human beings, anyway what is the point? God, Brahman Ishwara manifests first as existence and there is absolutely no difference in the existence if this existence a particular form so a particular name, so a particular purpose, it is given one particular name so a mosquito is in that form, in that name with that qualities and useful or not, so a plant is like that, an animal is like that, a bird is like that a mountain is like that and a human being is like that that is how first comes existence and that existence to assert it is existing somebody must have experience and the experience of that somebody who has experienced that object always comes in the form of knowledge, in the form of awareness, knowledge conditioned delimited, limited by the form the name, the qualities of that particular object is what we call existence, that means outside it is existence and inside it is knowledge called consciousness or awareness so these two are one and the same, what is the difference? existence is always something experienced as different and the knowledge of that experience experienced as a thought in our mind that is called knowledge that is called chit so each individual soul is experiencing all the time two things, what is it? one is pure consciousness unadulterated unconditioned by time space and causation and the other is limited by the body mind which makes it as an individual instead of saying this is wood this is a chair, this is small chair, this is a table it is a big table, this is a tree, this is a plant this is a bird etc, this is called conditioned consciousness, consciousness conditioned enveloping the form the name, the qualities of a particular object this gets by the name I within each creature and this is called the lower eye and this lower eye is experienced by something higher and that higher eye which experiences the lower eye, what is that lower eye? body and mind so I am healthy, I am sick I am stout, I am thin, I am starving I need food, I am thirsty I need water, this is experience of the body and correspondingly this is food, this is drink, that's called the world I am happy, I am unhappy I am satisfied, I am unsatisfied, I hate I love, these are thoughts, responses to the actions of the outside world these are called reactions these reactions in the form of certain types of awareness, knowledge, this is pleasant I love it, this is unpleasant I hate it so these two are experiences oh my mind is very happy with this food and it is getting attached, oh my mind, it rejects this food because it is bitter and so it is not pleasant or some people say this is very healthy I love it, this is not healthy, I do not like to have it, this experiencing the ever changing thoughts, what are thoughts? consciousness, awareness limited by certain mental forms and names is called thoughts, that is called vritti that is called pratyaya beautiful Sanskrit names, why do I say beautiful? because what is spiritual life? all the thoughts first must be related must be colored with one color that is the color of the spirituality, consciousness God, by whatever name you call it, then afterwards all the these colored thoughts colored means all thoughts are thinking only about God, different thoughts but all centrally thinking, the central object of every thought is nothing but God, for example the form of Krishna and the beautiful flute sound he makes and the smile of Krishna and the way he loves me all these things are separate functions but they are all the central figure which connects all thoughts is Krishna so Rama, so Buddha, so Jesus so God, Allah so anybody, these are all limited, but that which is witnessing, oh here is, this thought is my Krishna is beautiful, I love my Krishna and he did not listen to my prayer I wish if he were in front of me, I can give him a big blow and then he will understand it, why am I talking like that because yesterday I was hearing a very beautiful Bengali song supposedly composed by a devotee of Krishna and the song is about Radha, the beloved of Sri Krishna and she knows, this Radha knows nothing but Krishna and she was expressing her feelings in the form of this beautiful Kirtan called Vaishnava Padavali or Shyam Sangeet Vaishnava Kirtana, oh Krishna you don't understand how much I am suffering because you are breaking your word you promised me that you are coming to me and meeting me at this time, I have been waiting hours and hours and you don't when you come, you produce lot of excuses you don't apologize you don't say I am sorry, I forgot or because some reason I got really nothing, as if I am a slave and I have to wait whatever be the time but you choose to come at your own sweet will and do you know how much I am burning I am being roasted because I am unable to see your sweetest form, I wish I will pray to God next birth, I will be born as Krishna and I will pray to God you will be born as Radha and then you will be longing for me, I will break my promises to you as you are breaking now and then you will be getting roasted in what is called fire of separation, Virahagni and then your whole body will be burning, then perhaps your low intelligence can understand a little bit of what this Radha is going through that's why I mentioned this one all these things I am thinking of God, I am happy now I don't feel like thinking about God I am quite happy to watch some entertaining movies etc etc etc all these things are being witnessed, remember witness consciousness is that which is not at all involved it doesn't get emotionally evolved or involved, doesn't get identified, you know we give the example, you go and watch a drama, you go and watch a movie for the sake of slight illustration this illustration serves its purpose but not really, why does it serve? because when you see a beautiful scene, you are moved very much, when you see a very horrific scene and here is a person and he is being tortured, slowly killed and they are beating kicking and injuring that person and limb by limb part by part they are cutting that person's body do you think you are really witnessing you are horrified, sometimes you can have what is called a heart attack also, really you are not a witness but look at what is called some other person doing something with that person you don't know that person you don't know what he is thinking you don't know what he is doing and it is an ordinary activity and then how do you do as a complete witness because you have no relationship and by the way we have tremendous relationship even with a cinema that's why we say these are best movies, these are worst movies, these are movies that can be seen again and again, not only you see but you spread the word, this is a wonderful movie, if you have not seen you better see it and if you don't have, I will copy it from the internet and I will send you all these things we are doing not really as witnesses this is one point but I also want to add another point with regard to this, yes we are really witnesses only how come? because when a person is killing another person, knifing another person on the cinema screen or in a drama, you don't scream police, police there is a murder is taking place please come and then apprehend the criminal you don't do it, why? it's because you are undergoing all the emotions and only a director who can make you go through all these emotions he is the greatest director but then at the end at the back of your mind you know this is cinema I am watching a cinema, I am enjoying it, so that is called being a witness witnessing it and enjoying it in an emotional manner, this is called aesthetic enjoyment Saundarya Aradhana, when you hear a bhajan when you read a good book when you are having wonderful, listening to a wonderful talk or anything, all these things you know you are witnessing actually that means there are two types of manifestations of consciousness as the original consciousness and as the reflected consciousness, two examples I will give you, there is a huge mirror and one day you are standing in front of it so how many objects you are experiencing, you are experiencing yourself, you are experiencing the mirror, you are experiencing the reflection in the mirror, so three definitely you are experiencing supposing ten people are standing, all of you, you are one among them, you are experiencing in front of the same mirror, now you see ten reflections but whatever happens to the other reflections your mind is focused only on your reflection, this is a second variant, third variant is not one mirror three mirrors are there, normal mirror, concave mirror convex mirror and you are there at an angle and then like a half circle like what they call curved monitors like that and then you are standing in front of it in one you look tall and thin another short and very fat another very normal this is the third variant example fourth is, supposing there are hundred mirrors, small small mirrors all over, how many reflections will be there, hundred reflections will be there and how many are standing in front of that, all those mirrors, only one, what is this example for, this is the purpose of it, original consciousness are like you standing whether there is one mirror, whether there are three mirrors, whether there are hundred mirrors, you are the only one and all the reflections are differing according to the limited by the nature of the mirror, small mirror big mirror, concave mirror convex mirror etc so you are not different person, if we can understand this illustration, what how do we apply it, that pure original consciousness is Brahman, Shuddha Chaitanya and as if there are billions of mirrors are there, all the human beings each one, each mind is a mirror, all the animals, their minds are mirrors, insects minds are mirrors, plant kingdoms minds are mirrors the mountain is a mirror and the rivers are mirror, the space is mirror, everything is a mirror but one pure consciousness is shining in myriads of ways as reflections in all those objects and that reflection is called Jeevatma individual soul remember according to Hinduism, mountains are also individual souls, rivers are also individual souls not only individual souls they are actually devatas, celestial beings Ganga Mata, Godavari Mata Yamuna Mata, Saraswati Kaveri and then this Himalayas all mountains, every plant, Prithvi Mata water god, fire god air god, space god, everything is divinized here for a wise person a person of pure mind, he sees the same Brahman reflected in everything, not only he sees the same Brahman, he sees the mirrors are also nothing but manifestations of the one supreme consciousness so this is called Kshetrajna, that is a wonderful point Krishna brings here, even though the fields are innumerable almost countless but there is only one knower, but that knower is reflecting in each mind, in each body as if it is separate but when we get a true knowledge then this distinction will be completely removed this is a marvellous point which we will discuss in our next class tomorrow morning Om Vasudevasutam Devam Kamsachanuram Ardhanam Devaki Paramanandam Krishnam Vande Jagad Gurum Krishnam Vande Jagad Gurum May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with peace.