Bhagavad Gita Ch13 part 04 on 24 January 2021

Full Transcript(Not Corrected)

OM VASUDE VASUDAM DEVAM KAMSA CHAANURA MARDANAM DEVAKI PARAMANANDAM KRISHNAM VANDE JAGADGURUM SARVO PANISHADO GAVO DOGDHA GOPALANANDANAH PARTHO VATSA SUDHIR BHOKTA DUGDHAM GEETAM RITAM MAHAT MOOKAM KARUTI VACHALAM PANGUM LANGAYATI GIRIM YATKRIPA TAMAHAM VANDE PARAMANANDAMADHAVAM We have started the 13th chapter of the Bhagavad Gita. Yesterday, we have given the essence of the entire 13th chapter. Now, what is the 13th chapter? In the 7th chapter, we have got this beautiful expression by Bhagawan Krishna. I have got two natures, Para and Apara. And really speaking, from the highest spiritual point of view, God cannot be divided. But taking into consideration, the people like us, that is what God is telling here, that I have divided myself into two as it were. Before the time of Bhagavad Gita, the thought processes of earlier intellectuals have been developing. They have come to this understanding that there are two equal realities in this world. One is called Prakruti, another is called Purusha. Purusha and Prakruti, both are eternal. But the nature of both of them are diametrically opposed to each other. Purusha is eternal and only conscious being, pure consciousness. Whereas Prakruti is also eternal but completely inert. And according to these thinkers, the entire universe, the whole world has come out of Prakruti. The question that the philosophers put, Advaithic philosophers, how can a conscious world come out of an unconscious eternal Prakruti? It is not possible. So their reply is, it is true, the Prakruti is like a mother. Just as a woman cannot give birth without contact with a male person, so also Purusha should be there. But Purusha doesn't take any active part. He only works by his mere presence. He lends that power to the inert Prakruti to produce this entire universe. Now, why is it being posited? Because when we see here, as I gave in the introduction also, and still further I will be giving here today, that there are only two things when we open our eyes and become thoughtful, we perceive only two things, I and everything else. I is called Purusha, pure consciousness. And everything else is inert. Whatever I experience is nothing but pure inert thing at all. Before I go further, I will have to tell you something. I mentioned earlier, this 13th chapter has got, according to one count, 35 shlokas. But many people do not take the first verse which is attributed to Arjuna. They think it is interpolated. Anyway, our Swami Swaroopanandaji Maharaj, he has included this thing. Whether it is interpolated or it is not recognized by somebody, it doesn't matter. But it brings into sharp focus as if the Lord was asked certain questions and the Lord is going to answer those questions. According to the other view, the Lord himself raises the subject and gives the answer. But I think this is very helpful for us as if some spiritual aspirant is asking, Lord, I want to know, how do I distinguish between me and the world? How do I distinguish between Purusha and Prakruti? How do I distinguish between right knowledge and wrong knowledge? Before I go further also, I will deal with it as and when the verse comes. But we have to know, we use a word, Gnanam. Gnanam means knowledge. Always in philosophical terms, knowledge means right knowledge. False knowledge cannot be labeled as right knowledge. As an example, supposing in darkness, a person mistakes, I see a snake and so far as that person is concerned, that is the right knowledge. But it is a false knowledge really because as soon as light is brought out, immediately that person negates, previously he was telling, I see a snake. Then he himself admits, I was wrong, that was wrong knowledge, it is not a snake, it was not a snake, it is nothing but pure harmless rope. Any knowledge that is updated is a wrong knowledge according to the definition of Vedanta. In the West, there were many types of things. They reverse these kinds of decisions all the time. First they said butter is very bad and then you have to substitute butter with something which is much more healthy. Later on they found out that substitute is much more harmful to health than butter. Now they are praising butter. Earlier coconut oil was condemned. Now coconut oil is recommended for a daily intake. Like that what they declared to be the highest truth today, after some time they themselves reverse it. So they are not sure whatever comes. But here is the definition. Whichever knowledge is changing all the time, that cannot be right knowledge. So for right knowledge, we also have to employ right means. As we have been discussing in the Mundaka, Samyak Jnanam means exactly that. And what is that Samyak Jnanam, we are going to talk about it very soon. Let us now go into the very first verse. What was the very first thing? Arjuna Vacha As if Arjuna is speaking. What is he telling? Asking the Lord. Prakrutim Purusham Chaiva Kshetram Kshetragnamevacha Etad Veditum Ichchami Jnanam Grayhencha Keshava Keshava means O Krishna, I want to know. Etad, this. Veditum, to know. Ichchami, I desire to know this. Not one thing, six things. About six points. What is it? I want to know what is Prakruti? That is, what is the experienced? What is the object? Purusham, what is pure consciousness? Kshetram, what is the field? Kshetragna, who is the knower of the field? Jnanam, what is right knowledge? Or what is that knowledge through which right knowledge can be obtained? Jnayam, what is the goal of the highest knowledge? Six objects are to be known according to Arjuna. What is it? Purusham and Prakruti, Kshetram and Kshetragna and Jnanam and Jnayam. As I mentioned yesterday, actually there are only two points we have to note. Purusha, then Kshetragna, knower of the Kshetra. Jnayam, the highest reality. They are nothing else but one. Synonymous words. Similarly, Prakruti, Kshetram and Jnanam. These are synonymous words. So if we squeeze all these six points, we can only get two points. They mean exactly the same thing. But the Lord also uses it to clarify that what is the goal of life and how to attain it. That means who am I and how do I know what I am really. This is the crux of this entire 13th chapter. In reply to Arjuna's question and in many of the Gita, printed Gita copies, this is considered as the very first shloka, first verse. Then the Lord is telling, Sri Krishna said, this body, O son of Kunti, is called the field and he who knows it is called the knower of the field by those who describe them or who know them. By those who know them. There are people, they are called wise. And everybody else is otherwise or unwise. What does it mean? So I also know about my body. What is my problem? Sometimes I identify myself as separate from my body. How do I know? Because in the grammar, as I pointed out many many times and will be pointing out, language itself betrays that we are ignorant people. How does language say? I want to know my body. This is my hand. This is my body. This is my head. This is my tooth. This is my leg. When we go to a doctor and then he asks, what is the trouble? Yes, my legs are aching. But next very second, next breath itself we might say, I am in great pain. Tell clearly, speak clearly. Your language is confusing me. Are you in pain or are your legs in pain? Then only what difference does it make? If the legs are paining, am I not experiencing pain? And this is called ignorance. What is ignorance? To identify something which is not me as myself. This is called ignorance. That is why all these questions have come. The Lord is clarifying. Oh Arjuna, you are separate. Your body is separate. How do we know? Because here is the Vedantic truth, empty number of times we have to meditate upon it. Whatever I experience is not me. I gave illustrations because that idea has to sink. I see a car. I can say it is somebody's car. I can say it is my car. But I never say I am the car. I see a dog. I never say I am the dog. Nobody says I am the dog. I see a child. I can say this is my child or somebody else's child. But nobody says I am the child. A child says I am a child. But other people do not say I am you, the child. All the time we are doing it as if I am different and whatever experience is different. But at the same time, when it comes to body, see here, when it comes, anything other than the body, then we know clearly that I am not the house, I am not the car, I am not the dog, I am not anything that I possess. Everything is different. They belong to me, but I am not that. That sure knowledge is there. Not always. If my child is unwell, I feel depressed. If my husband is not okay, I feel depressed. If he is suffering, I suffer. If my wife is suffering, I suffer. If somebody whom I love encounters some problems, I feel the problems. So even though indirectly I am identifying myself, otherwise directly it is not possible. In this connection, we can recollect that incident of Akshay's death. Akshay was Ramakrishna's nephew and he was dying and everybody gathered there and everybody was weeping. Ramakrishna loved Akshay dearly. In fact, he brought him up with his own hands and he was also there. And what was his reaction? Akshay, while listening to God's name, he passed away. And everybody was sobbing uncontrollably. Ramakrishna was laughing. It was an unaccepted social behavior. Then later on he explained, I see that the soul of Akshay, Akshay, I have uttered a wrong word, not the soul of Akshay. Akshay himself is the soul. That soul, when it has a body and mind, it was called Akshay. So that's why I used that word. Akshay's soul came out just as a sword is taken out of its cupboard. That means cupboard and the sword have no identity. Cupboard is that container, the sword is kept so that it won't be contaminated or impure and at the same time it cannot do any mischief either to the person or to other people. But it is totally, both the cupboard is a different object and sword is a different object. That is why even when the sword is taken out and thrown away, the cupboard remains. Or if the cupboard is thrown away, the sword remains. So they are completely two different objects. But the soul and the body are like that. The body is lying there without life but the Atman has come out. But even that word came out, we should not mistake. Just to say that that body has become useless to carry that particular spirit so that person will be given another opportunity to come up. Anyway, this is human language, we cannot avoid these pitfalls. I am totally different from whatever I experience. This point is made clear by the Lord. Idam shariram. So this body. Why does the Lord use that idam? That idam means this. Nobody will say my body is in Australia and I am here. We are so ignorant. Wherever the body is there, I say this body, this body. Never we say that body. With regard to everyone else, we say that body. But with regard to our own individual body, we always say this body. That's why idam shariram. O Arjuna, kshetram iti abhidiyate. It is called kshetram. Kshetram means field. Field means that which can be cultivated. That means you can make it healthy, you can make it unhealthy. But always remember a field by itself is totally useless. Suppose you have a field and you don't cultivate it. Even if it is the most fertile field, it is totally useless. That means by itself a field is valueless. But the moment you start growing something, it may be rice, it may be wheat, it may be barley, it may be some fruit trees or it may be a big factory you have put there. Whatever you are cultivating, for cultivation we require that field. Without field it is impossible to do any action. So no action is possible without the body. The five sense organs will be useless. The five senses of action, karma, indriya are also useless. And without the body the mind has no separate existence. It is totally useless. Don't think. I can think without the body. Your thinking is possible only because you have stored up lot of impressions from your past births. Where there is body, there will be mind. Without body, mind cannot be there and vice versa. Without mind, body cannot be there. Now what we are trying to establish here is that the Lord is telling this body is a field. It has been gifted to you by God himself and there must be a purpose. Because if the field is there, we can cultivate it and enrich ourselves in many ways. So also this body, you want to become a bhogi, then you can cultivate. You want to become a yogi, you can cultivate. Then you want to become a rogi, a sick person, that also you cultivate. Does it make sense? Does anybody cultivate consciously, I want to become a rogi? Yes. Consciously we are all becoming rogis. So you go to, somebody goes to the doctor and upon testing he finds he has become sugar. As one devotee used to say, Sri Ramakrishna used to say, the attitude of a devotee used to express, I do not wish to become sugar, I want to enjoy sugar. And this devotee was telling, I followed Sri Ramakrishna's teaching and I went on eating sugar, finally I became sugar. I have been certified by doctor himself, you have high blood sugar. That is what meant, I myself have become a sugar factory. Now what I am trying to tell you, that if we want to be healthy, then we have to control many things without that surely we will become unhealthy. And if we become, when we become unhealthy, you cannot go and blame, my father made me ill, my mother made me ill, my friends made me ill. No. That is entirely responsibility is yours and you will have to accept that. So whether we want to become yogis, bhogis or whatever we want to become, this body is the only instrument, the best instrument, my body is the best instrument for me, your body is the best instrument so far as you are concerned. Then the Lord is continuing, etad yo vetti, yo, whoever, vetti, knows, knows and cultivates and then objectifies and wants to fulfill his desires. Such a conscious being, that conscious being, who knows, here is a field and I can do whatever I like and only a conscious being can do it. Those who know, those who are wise, those who are knowledgeable, about what? They know both. I am pure consciousness and here is a body which is inert and that has been given to me by myself as a result of what I did in my past life. Here is a wonderful truth we all have to accept. Some of us are beautiful, some are ugly, some are strong, some are weak, whatever be our bodies, some are tall, some are short, some are fat, some are thin, in infinite variations this body comes. Who is responsible? Nobody else is responsible. I, myself, each one of us are responsible for the body. We worked for it through our karma and we fashioned it, we designed it and we created it and every life is an opportunity how we create our own bodies that is what Vedanta categorically and unambiguously declares. Now do not blame anybody. Similarly, whatever mind I have acquired that is also Kshetram. Always remember whenever we say body we have to include the mind also and there is body, there is mind, mind plus body, body plus mind plus there is a conscious being who is aware I am a conscious being who is aware of this inert, unconscious body and mind as well. So consciousness plus unconsciousness is what we call is body-mind complex Jivatma that is why Jiva means consciousness Atma means consciousness Jiva means that is united with body-mind as myself. So the person who crystal clearly cognizes this is my body, this is my mind and I am that pure consciousness who is eliminating both the body and mind such a person is called Kshetragna Gna means knower. He who knows the Kshetra is called Kshetragna and whatever is known, whatever is inert, whatever is temporary that is called Kshetra. This is another distinction we always have to know that which is objectified, seen, known, experienced it is temporary, first of all it is inert, it doesn't have consciousness, it is temporary because it is always changing and it has a birth, it has a death and it undergoes happiness and unhappiness, growth and decay and everything that we experience in this world is nothing but this inert thing, this unreliable thing. All these combinations of meanings combined together is called Mithya means it is not Satya, Asatya, Anatma, Mithya, Jagat, synonymous terms and that pure consciousness whether body is thin or fat, whether body is tall or short, whether mind is happy or unhappy, depressed or excited, continuously it goes on experiencing it a single moment there is no break for that cognizance of the consciousness, it is eternal, it is all-pervading, it is unchanging and that is the definition of Satyam and so the Lord Crystal clearly says the first step in Sadhana is to separate, body-mind is separate, I am separate, I am the cognizer, recognizer of the body-mind and body-mind is what I cognize, what I recognize, I am the subject and the entire world is the object. Why? Through this body-mind whatever we experience is called the Prapancha means through the eye experience the forms, the sounds, the smells, the tastes and the touches. The world is nothing but combination of these five elements that's why it is called Prapancha. So there are only two things Yushmat, Asmat and Yushmat I and everything else. This is what we had discussed in our last class. So the Lord is telling this body Osana Kunti is called the field and he who knows it is called the knower of the field by those who describe them. Then what is the meaning? Why is he telling Kshetram? Because you have been given a wonderful opportunity you can cultivate. After all what does a living creature want to cultivate? Three things all of us whether we are human beings, non-human beings, insects all living creatures want to cultivate only three things want to obtain only three things which is beautifully expressed through the Trigvedic prayers Asato Ma Sadgamaya Let me exist let me not become non-existent Then Tamaso Ma Jyotirgamaya Let me know that I exist let me never become unconscious Unconsciousness means even that idea of existence will disappear and of course I don't want to live without happiness So Mrityor Ma Amrutangamaya Let me never experience even the slightest suffering even for the smallest space of time I don't want suffering at all even the smallest suffering How do we know? Because instinctively even if something is itching immediately you get rid of that itching by scratching If there is a pin prick our hand goes there soothes the part of the body and if somebody comes with a sword or a gun we try to escape as much as possible and if we are sick we want to get rid of it as soon as possible and if we are trying to fall unconscious we would like to remain conscious by drinking tea or alcohol whatever it is That's what most people when they are bored with their work and their eyelids are heavily falling down then they have to drive away otherwise job is at risk so they wake themselves up splashing some water on their faces or drinking strong cups of coffee so that temporarily their eyes will not droop and then fall asleep So these are the only three desires and the fulfillment of those three desires can be cultivated not temporarily Nobody wants to exist temporarily Nobody wants their knowledge to be temporary Nobody wants their happiness to be temporary They want it for eternity and it is possible only by cultivating this field which is called body and mind So this distinction between what we call the Kshetragna and Kshetra It's most wonderful Proceed on to the second verse Kshetragnan chaapi maham viddhi sarva kshetreshu bharata Kshetra kshetrajnayoh jnanam yat tad jnanam matam mama Here the Lord is again clarifying two beautiful concepts which Arjuna had deliberately asked for What is he telling? Know, O Arjuna, that I am the knower in all fields O Bharata and only the knowledge of the field and its knower do I regard as true knowledge So what is true knowledge and who is this specific knower of the field the cultivator of the field These are very fundamental questions If I or you or someone is asked Who are you? Immediately our CV comes out I am a human being I am male I am female of this age I live in this particular place I am a Hindu I practice Christianity or I do this job This is what we call our CV But what is the Lord telling? All these CV characteristics do not belong to the pure consciousness They squarely belong to the Kshetram the known If I am a male I am a female I am such and such an age We are talking about the body I am qualified I have this knowledge I have... I am a PhD Whatever These are qualities of the mind What secular knowledge I had worked for and mastered them These are the qualities of the mind So whenever we give our CV that is what we are giving and both belong to the Kshetram only Naturally this idea never occurs to ordinary people Their consciousness is so intimately united with the body-mind Consciousness Atma thinks I am the body-mind and the body-mind which are totally inert I am fully conscious I know what I am talking about So I am the body When the body says I am the body as if it has come to life as if it has become conscious So this superimposition of the inertness on the Atman and superimposition of the awareness and consciousness on the inert objects and this mixture of these two inextricably and not able to separate them clearly at least intellectually This is called Ajnana or ignorance Here the Lord is making such a strong statement In fact He is making two strong statements I am there You are there I am Rama You are Krishna Somebody is Sita Somebody is...etc Even if we take human beings Everybody says I am Rama I am Krishna I am Sita I am Lakshmana etc But if you ask a knower of Brahman This is what he says There is no Rama, Krishna or Sita or Lakshmana There is only one me and everything is the distinction between body This is Sita's body This is Lakshmana's body This is Krishna's body This is Rama's body What are we telling? Four things These are four separate objects and they are four separate bodies four separate qualities four separate distinguishing marks We are only telling I am this, I am that But that I when it is separated it's one in spite of being manifesting like in billions and billions Do you know how many billions of living creatures are there? Billions Trillions and trillions Let us not count only human beings Human beings themselves are more than 7 billion on this planet But what to speak of mosquitoes what to speak of bacteria or virus what to speak of millions of other insects, birds animals plants all of them are having life all of them are having consciousness all of them are having mind all of them are having what is called the awareness feelings I am happy I am unhappy I am alive I am about to die All these feelings common to human body are equally in the same to the same degree are experienced by every other creature in this world But the Lord is giving us that knowledge What is it? First of all He is saying that there is only one consciousness and that is God's consciousness Atman's consciousness Here Krishna is not telling I am Krishna He is telling I the Atman am the only consciousness and I am in every being Whenever you see any number of people you see living creatures you see there is life That prana is called Sutra Atma or Hiranyagarbha or Ishwara that pure consciousness is another name for prana call it prana universal prana universal consciousness it is but one and that one Atman is shining is manifesting in in every living creature So in every living creature there are no individual separate consciousnesses as some dualistic philosophies or as even the Sankhya Yoga posits there is only one consciousness So two points we have learned through the Lord's mouth One, whatever is cognizing the field every body mind complex is that pure consciousness without consciousness it is impossible Second, every living creature doesn't have a separate consciousness all consciousnesses there is no all consciousnesses there is only one consciousness How do we we give several examples One example is that electricity How many electricities are there? Only one electricity but it is manifesting as light as heat as movement as magnetic this thing as coldness in a refrigerator one electricity is manifesting as dim light or somewhat brighter light or very bright light what the electricity is not saying I am small electricity or big electricity when the same electricity is limited by that instrument 5 watt or 50 watt or 50,000 watts it is the limitation of the instrument not limitation of the electricity it will be foolish we call a person very unwise person ignorant person if he says the electricity that is manifesting as light in a bulb electricity that is manifesting as heat in a heater that electricity manifesting as movement in a fan cool air in a refrigerator or as attraction in a magnet really there is no difference in electricity not small, big small degree or bigger degree we are talking about only the instruments which are limited and through which the electricity is trying to manifest itself another example will be the cinema screen there also we give two examples the cinema screen is only one any number of living beings there non-living things mountains are there rivers are there then there is rain then there is fire so whatever is focused upon the screen is one without the screen as the support it is impossible to see any figure upon it so the screen is one that screen only manifesting as man woman animal mosquito aeroplane mountain river earth fire air and space everything we also sometimes change the technology it is like light it is the same light bright light but by passing through a variegated colored film it is the film which makes it a woman that there is no real man or woman there is only man in the form of light woman in the form of light car in the form of light road in the form of light and movement in the form of light everything is nothing but the light but it appears as if the light has really become so many other objects so that is what the lord is trying to convey here so I am the only one I am the knower of the Kshetra the master of the Kshetra who is totally separate from the field that is the field and I am the controller I am the master I only give it the title of the object and I am the master I can do whatever I like with it and whatever a subject experiences is called an object but not only in one living being every living part every human being every living creature they are all brothers and sisters of one family this is the meaning sometimes in the Puranas we express that Brahma created that means he is the father and mother of everything that he created and this creation is divided into one and born out of moisture and born out of womb all these are nothing but creations of Brahma but it is the Brahma who is manifesting in the form of all these created then who created the earth and other things that is also from Brahma only so this is the idea there is only one knowledge and in fact I am different from the entire world that is a false knowledge this is what is telling there are people wise people they are knowers of the both the truth about both the field once I know I am not this world I have nothing to do with this world unnecessarily I am getting either attached or disliking something then I become instantaneously free and then I realize I am that everything is me that is also me not this particular body mind entire universe Vishwam I am the Vishnu that is what the knowledge comes with closed eyes with open eyes everything is Brahma such a person he knows everything he knows everything he does he knows everything he does he is Brahma such a person he knows everything he knows he is Vishwam I am nothing to do with this world Vishwam I am Vishwam Vishwam Vishwam I am Vishwam that the first stage is to know that I am pure consciousness and everything is me. So your body is mine, the other tree you see that is also me, the other animal that is also me and this is against our normal experience. But a Jeevan Mukta, God, he cannot separate and say I am not a donkey. It is little bit of strange. Is donkey God? No, donkey is not God. But is God a donkey? Yes, God is a donkey. I can't understand. What distinction are you making? Because if God says I am a God, he says I am donkey, I am also a donkey. That means what? I am not confined only to a donkey. I am a dog, I am a table, I am a house, I am a field, I am everything else. But when the same God says I am a donkey, he is excluding everything else. I am God, only donkey is God, everything else is not God. This is the distinction. Language is very fine instrument but we have to understand how to use it. That's why when we say God is everything, it is absolutely fine. But we say table is God, then we have to be careful about it. What God says that I am also a table. That means he is including everything else but that includes table also. You are not excluded but no other object is also excluded. But if somebody says I am X so and so, he is excluding everybody else. That is wrong knowledge. So that is what here Bhagavan Krishna is telling to all of us that this knowledge, right knowledge and there are few people who know it, what is it? I am the one consciousness in everything in this world, even inert thing. How can God manifest in an inert thing? In the form of asti, I exist, a table is, a mountain is. Then what about chitta and ananda? They are there but they are hidden. They are manifest only in a living, live creature. But is it manifest in a live creature all the time? The answer is we also become like inert things only manifesting our existence for others. How? When a person is in a chromatic state, when a person has been given a big blow, he becomes unconscious. When a doctor administers anesthesia and he becomes totally unconscious or when we are in deep sleep, we are alive. That means our existence is recognized by somebody else but we ourselves do not recognize. But the same person as soon as consciousness comes, immediately three things happen. I am, I know I am and I know that I am happy, unhappy, etc. These sath, chit and ananda in varying degrees, they experience all the three simultaneously. Accepting this difference in manifestation, wherever there is existence, there will be the other two also. They cannot be separated. Now what is the point I am trying to convey to you? Here he says that there are people who know. There are people who know. What do they know? That there is only one consciousness and that one consciousness is manifesting not only as the individual but every living thing in this world. That means what? Such a division as this is a field and this is nowhere of the field. That completely vanishes in the final run. That is a point we have to note down. Then, having given this highest knowledge, what is that knowledge? That everything is pure consciousness and this consciousness divides itself into two categories. I, the Jivatma and I, the knower of everything and that everything which is called Kshetram, which is called Prakruti, which is called Jnanam. So everything is cognized. As if I divided myself by my own will, by my own power into two as we familiarly do when we go to dream. The one waker divides himself as the witness, as the participant, as well as the entire universe that he witnesses so long as the dream lasts. So now details about this Kshetram as well as what is the right knowledge, etc. And how do we know this is the right knowledge? That is being told in the third verse. Here briefly from me. These six points about Kshetram. What is it? What is the field? What is the nature of the field? What is the field? What its nature is? What its modifications are? Whence it comes? Who is its knower? And what its powers are? These are the six things. Four things about the Kshetram. Two things about the Kshetragna. What are these points? First of all, what is the definition of a field? And what is its nature? And how many modifications it undergoes? And what are modifications? And from where has it really originated? And who is its knower? Who recognizes because a field we already discussed is inert. If the field is inert, there must be somebody to cognize an inert table. This is a table. So there must be somebody. Who is its nature? And what are the nature of this inert being, this knower of the field? That means the Brahman, the Jivatma, the pure consciousness. What is its nature? And these things, six points, I wanted to elaborate. And there are people, wise people, they know all these six points. And what happens when they know all these six points? Ultimately, they know. Really speaking, that big division you are making between the field and the knower of the field, it is a false division from the spiritual point of view. Whatever is, is nothing but that pure, nitya, shuddha, buddha, mukta, paramatma, nothing else. Even this qualification, nitya, shuddha, buddha, mukta, is only a concession to human weakness, concession to the awareness that a body exists, a mind exists, and this mind wants to know. But really speaking, that doesn't concern us here. Because we are in this condition, where we are in this peculiar condition, where we know we are the consciousness, and then at the same time know we are the body and mind also. This confusion, that one moment I am the separate from the object, I am the subject. Next moment, subject, object, subject becomes object, object becomes subject. This terrible, terrific confusion is what should be removed. That is what I wanted to show. Oh Arjuna, I am going to talk about these points. Why these points are necessary? Because only when we have this knowledge, we will have that final knowledge, and I will come to that final point also in our next class, we will be talking in more details. What is that final point? This is my body, this is my mind. What is the origin of this body? Panchabhutas. What is the origin of this mind? Panchabhutas. And these Panchabhutas, gross, and these subtle Panchabhutas, what is their origin? Prakruti. And where from that Prakruti has come? Only that Atman is manifesting itself as that Prakruti. Again, a dream is a beautiful analogy. I go to dream, to bed, I have a dream. I am in a mountain resort. Who created that mountain? Me. Is it having life? No. There is a beautiful river flowing down that huge mountain, creating big waterfalls. Is it alive? No. Who created it? Me. And then I see lot of tourists there, gathering, and with mouth agape, watching that beautiful, tremendous sound that is produced by the waterfalls. Who created it? Me. That means I created myself. I created other people. I created other objects. And I am enjoying the creation that I created myself and created everything else. I myself am the creator. I myself am the enjoyer. I myself am the sufferer. Everything. Everything seems to be absolute reality. But as soon as I wake up, I know that this is all nothing but a play of my mind in the form of imaginations. That one waker has divided himself. That is called true knowledge. There is only one reality. Call him Ishwara, Paramatma, or Parabrahman. If we can trace from the affected to the cause, from that gross cause to the subtle cause, from the subtle to subtler cause, subtler to the subtlest cause, and go beyond even that cause, then the law of cause and effect falls down by the roadside. Then we know simply, That liberates us. And the purpose of every scripture is to lead us to that final knowledge. That is called realization. We will talk about these beautiful subjects in our next class. May Ramakrishna, Holy Mother, and Swami Vivekananda bless us all with Bhakti.