Bhagavad Gita Ch15 part 09 on 31 July 2021

Full Transcript(Not Corrected)

Om Vasudeva Sutam Devam Kamsa Chanuram Arthanam Devaki Paramanandam Krishnam Vande Jagadgurum Sarvopanishadogavo Dogdha Gopalanandana Partho Vatsa Sudhir Gokta Dogdham Geetha Mritam Mahar Mookam Karuti Vachalam Pangum Langayate Girim Yath Kripa Dhamaham Vande Paramananda Madhavam We are studying the 10th verse of the 15th chapter of the Bhagavad Gita so aptly called Purushottama Yoga. In the 9th verse we have been studying how the Jivatma, pure consciousness getting reflected in the mind of every being and that reflection is called Chidabhasa and Chidabhasa plus mind plus body goes by the name of Jivatma. What does this Jivatma do? Through the help of the mind and mind through the help of the body and body through the help of the five sense organs it goes out as it were as a person or as all of us go out of our house and do something and gather something and come back inside. We also sometimes take things outside and also bring things into our house. This is how the Jivatma from birth to death he goes on experiencing this world and by this experience the very act of experiencing something means he always remains separate completely disconnected. We must always remember that beautiful teaching of Vedanta what we experience what I experience is not me. Me, I and my experience ever remain completely separate and whatever qualities what I experience belong to that particular object and not to me. If the weather is beautiful it belongs to the weather. If it is sunny belongs to the sun. If it is very cold belongs to the season. Nothing to do with me. If we can keep this one that means ultimately it comes down to I experience my body therefore I am not the body. I experience the mind in the form of thoughts, emotions, imaginations, dreams etc. So I am not the mind but I do not know that I am completely separate. I believe I am the mind. I am the body and I am also identified with every object that we have either in the form of liking or disliking and I derive either happiness or unhappiness that is called bondage and there is a way the scripture teaches us how to realize our own true nature and that is being graphically described in this ninth shloka what does this Jivatma do? Taking the help of these six organs instruments of knowledge what are they? The eyes, the ears, the tongue and the nose and the skin and along with the mind which integrates the information gathered through these five sense organs and it makes it a harmonious integrated whole and then it acts, reacts, gathers impressions, gets attached, gets detached. Life after life we are going that's being described here. This Jivatma, what does it do? Adhishtaya, completely controlling what? Shrotram, the sense organs called the ears, Chakshu, the eyes, Sparshanam, Tvak, the organ of skin, Prasanam, the organ of tongue, Ghanam, the organ of nose. These are the only five instruments for us to gather outside knowledge. So through these five along with the mind, bossing over all these three, keeping them under his control, directing them what the Jivatma wants to do, doesn't want to do or just remain neutral, Manaschayam. What does it do? Vishayan Upasevate. It enjoys. The literal meaning Upasevate means it experiences, enjoys. Every experience is an enjoyable experience but we will get a doubt. So if fire burns us is an experience, is it an enjoyable experience for the future? Yes. So I should never be anywhere near to get burnt so that I should not approach the fire so near etc. What about intense cold and we cover ourselves or if there is a source of heat we approach nearer to it, nearer to the fire or what an electronic heater etc. So this is how whole life, life after life the Jivatma goes on experiencing this world, identifying with them. That is the tragedy and then what does it do? So there will come a time when these five sense, the what we call the body in which the five sense organs are stationed as it were like every country sends ambassadors to other countries. So there would be an office and that office will be probably permanent but the person who is sent there he will be only temporary. So the any diplomat or somebody who is considered fit he will go as a Pratinidhi, as a representative call them ambassadors. So like that the body has got these five sense Golakas, windows but every time the body becomes useless worn out and it doesn't serve the purpose and we determine when to give it up due to our past karmas that is called Ayurvaya. How long each one of us are going to live in this world is already determined. That is how astrologers through the study of Grahas they say intuitively they come to know this person lives only six months, this person hundred years etc. It's a very valid science but the people who have that intuitive knowledge are very rare. The science is real but the people who claim they have that knowledge are very very few in this world. I mentioned Ram Kumar was one such. So presiding over the ear and the eye, the organs of touch, taste and smell means Shabda, Sparsha, Rooparasa, Gandha and also over the mind the Jivatma experiences sense objects. What happens? He gathers impressions called Samskaras and then a day will come when the body becomes useless so he gives it up. That's being described so beautifully again in the 10th verse. The deluded do not perceive him when he departs from the body or dwells in it, when he experiences objects or is united with the Gunas but they who have the eye of wisdom alone perceive him and again a graphic description of our life, every Jiva's life in fact. In fact according to Vedanta there is no object which is devoid of what is called life because the definition of Brahman is Sat, Chit and Ananda. So that Brahman is now manifesting itself as if it has become experienceable, has become grosser and still grosser, still grossest, gross, grosser, grossest, still grossest and very gross through the process of Panchikarna. How? From the Atman the space is born, Akasha, very subtle. That's why we can't see it but we can feel it through the what we call hearing. Then air, nobody can see air but we can feel it, cold air, hot air etc. We can experience it through what we call Sparsha. Then it becomes grossified, experienceable in the form of fire. Fire represents forms, colors etc. You can see various types of colors of Agni according to what it is burning. Especially Diwali time you see the same fireworks, that's why they call it fireworks, different colors are there. The fire itself is not colorful but it manifests itself through the material which gives the appearance of a particular color but one thing is there, every firework has got two qualities, one is light because as soon as the firework goes we all see it, that is the light and then it has got heat. If the firework suddenly falls upon any one of us it can burn us, injure us severely or on occasions it can even kill us. What is the point? We are able to experience when Brahman manifests itself, grossifies itself as fire. Of course water, water we can see but what is the quality of water? Rasana, Rasanendriya, taste but does water has got any taste? No, it is tasteless, it is colorless, it is just a liquid but through what it carries? Water plus, that's why whenever Hindus are cooking they put heavy masala, spice and what they enjoy is not the most often, not original something but it is the covering, that which is completely soaked, envelops the real food which is what we call the sweet, the bitter, the hot, the pungent, the sour etc. etc. astringent etc. but this is even more gross, that's why whenever we remember some tasty food, first thing that happens is the mouth starts watering, even if the object is not there the very thought of it is more than sufficient. Then we come to what we call the most grossest, Gandha. Gandha means fragrance, smell, representing the Krithvi, all the food materials are born there. The whole universe is consisting of nothing but these things but as I mentioning earlier, this Paramatman when he is manifest, experienceable with Prana, he is manifesting Sat and Chit and Ananda but when the same Paramatman is not manifesting Chit and Ananda, it is called Sat Brahma, existence, pure existence. The mountain exists, the river exists, the water exists, the fire, the air, the space, the earth, they exist. The point is all our five sense organs, the whole body is born of these five elements and from the subtle elements the mind, that is Buddhi, Chitta, Ahamkara, Mano, Buddhi, Chitta and Ahamkara collectively called mind is born from the subtle five elements, Soukshma, Panchabhutas. So the combination of Soukshma and Sthula Panchabhutas is what we call our mind, our body and the entire universe is made up of again these elements only. So what does the Jeevatma do? With the help of those five sense organs plus mind, it goes on enjoying. When the body becomes then it, body becomes useless, worn out and not any of any use, it simply drops it off like we drop up, worn out and holy dress etc. So this is what happens. Again what happens, the Jeevatma is not dead. Just the fifth Kosha is dropped off. All the four Koshas are there. Pranamaya, Manomaya, Ignanamaya, Anandamaya are the subtle body, causal body, they are taken along with that. So Kosha departs, taking all the impressions and he decides exactly which instrument, which body, which parents, which society, which religion, which climate, which type of food, everything will be most appropriate for the manifestation of those accumulated Samskaras, it takes another body. That fact is being told here. So Utkramantam, when the Jeevatma drops off the body, that means what we call death happens, Sthitam Vapi or it enjoys still sitting here in this body, mind complex, Sthitam and then Bunjanamva, Bunjanamva means enjoying literally, eating literally, experiencing good, evil, happiness, unhappiness, good health, ill health, friends, enemies, every possible experience, everything is called experience and then how does it experience? Guna and Vitam. There are three filters, we all know them. We discussed elaborately and going to discuss 16th, 17th and the beginning of 18th chapter. What is it? Sattva Guna, Prajoguna, Tamoguna. We can alter, if we can put the filter of Sattva Guna, our experiences will be totally different. Then two results will come, if we use that filter called Sattva Guna, it increases right knowledge, it increases happiness because right knowledge, 100% right knowledge, 100% happiness, 100% what is called Prajoguna, 50% right knowledge, 50% happiness, that means 50% unhappiness, 10% right knowledge, 10% Sukha and 90% Dukha, but if it is 1%, there is nothing called 0%, 1% Tamoguna, then 99% wrong knowledge, so Dukha will come. So putting on and changing of course according to time, according to the prevalent strength of the Sanskaras, some people are more endowed with Sattva Guna, some people more with Prajoguna, some people more with Tamoguna, in each one of our lives also our child, babyhood is filled with Tamoguna which is absolutely right, then mostly they are endowed with Prajoguna until practically we retire, hopefully that is the truth, but most people they continue it, become worse and worse, especially the what is called action oriented philosophy of the West has invaded all of us and this is ruining our lives, that's why Sri Ramakrishna scolds some people, is it not time to retire from all these things, to stop all this nonsense and to think about God as if the time has not come and he had peculiar habits, so early morning he looks at his own hand, the hair on the hand, if he could clearly see the Sandhya time, the junction between day and night and night and day is in the morning, it's over, daylight has come and again when they slowly the hair becomes unclear and not visible that is called Sandhya and these two tests tell him that this is now a little bit visible, so I must think about God at dawn, at dusk is now a little bit visible, it's time to withdraw and think more about God, it is called Sandhya Kaala, he has got his, then he divided life also, when a person becomes practically 50 years old, then he said okay now is the time for you to retire slowly, gradually, reduce all the activities which lead only to worldly attachments, worldly knowledge, worldliness, mind you Ramakrishna is not advising us to stop activities, he is trying, so until now it was necessary for you to maintain yourself, your family, your children, now you have done that job, children are grown up, now gracefully retire and slowly increase spiritual activities called Upasana, contemplation, meditation, prayer, pilgrimage, study of the scriptures, deep thinking, concentration, cultivate these particular qualities, if some person is endowed with Sattva Guna, that's what he will do, somebody is endowed with more Rajya Guna, then he has to be brought with a little bit of instruction he will come, but if a person is deeply attached, then in this life probably it's impossible for him to progress much and that's why Swami Vivekananda advocated meat, many people mistake Swami Vivekananda's teaching of meat eating, especially South Indians who think they are very very holy because they only eat vegetarian food, but they severely criticize these great people and say Swamiji had explained, not that I am advocating meat eating, my teaching has nothing to do with meat eating, it is to increase, to progress from Tamas to Rajas, I believe meat helps a person develop more Rajas, at least to digest it, he has to run five miles a day after eating meat, anyway these are considerations, so each one of us depending upon what filters we are putting in front of our mind, whether we are endowed with Sattva Guna, Raja Guna or Tama Guna and depending upon we have to strive, the progress is always from Tamas to Rajas to Sattva and beyond Sattva, that is the Guna Thitha we have to become, that is what being said that every day wherever we encounter any creature, especially human beings, see here is the Jeevatma, don't say here is a person, don't say here is the body, beautiful body, very sharp mind, very crooked mind, no, very clever mind, no, very aesthetic mind, no, that's what we have been doing throughout life, now develop a new habit, oh I see the Jeevatma and this Jeevatma is having this beautiful body, this Jeevatma is having this very sharp mind, this Jeevatma is having a unhealthy body, an old body, disease-ridden body, a suffering body or an enjoyable body, very healthy body, very beautiful body, so also beautiful mind, I hope you remember there is a beautiful film, a beautiful mind, a great scientist, a Nobel Prize winner, how she was obsessed with delusions but through psychiatric treatment, severe treatment he regained back, he did not get rid of the delusions but he recognized that they are delusions and so he did not fall a prey and he such a marvelous life, either you read his life or you watch the film, it's a beautiful, very educative film, a beautiful mind, now the Jeevatma changing these filters, sometimes it puts on Satvika, for example when we are trying to sit and meditate, contemplate, study scriptures, listen to these talks etc., we should put on Satvika mind not the other type of mind, when we are driving, cooking or doing something which requires our attention put on the Rajoguna lens and do everything through that but when we have to sleep, when we have to relax, when we have to overcome like politicians, everybody is criticizing them, no politician is free from that but they have developed a skin like buffalo where they don't care at all, they don't lose sleep at all, it is the others who are likely to lose their sleep, so there is a beneficial Tamoguna, beneficial Rajoguna, beneficial Satvaguna, this Jeevatma putting on these three gunas, experiences the whole life and when the time comes, he again quits it, it is the Jeevatma who is doing it but how many people are able to say the Jeevatma, that's what is still, we more ignorant people, unthinking people, non-discriminating people, they see only a body, a little more advanced people see a sharp mind, for example whenever you look at Stephen Hawkins, the body has become in later days even from his youth practically a great impediment, a terrible body but fortunately science had equipped him so that he could communicate with others etc but a beautiful mind, sharp mind, one of the most intelligent minds and that is where Bhagawan God is more manifest there, so when we look at him we are not looking at the body, we are looking at the beautiful mind, similarly when you are looking at a baby, you are not looking, oh every baby is beautiful, why are they beautiful? because of the gunas, qualities, innocence, purity, integrity, harmony and their lead authentic life, when they want to cry, it is genuine cry, when they want smile, it is a genuine smile, that's why everybody loves babies excepting demons, rakshasas, nararupa rakshasas okay, so they are unable to see, at best they see a sharp mind but most of us see only the body, get attracted, get detached, love, hate, etc, etc, so is everybody ignorant? No, there are some people, gnana chakshu shaha they are endowed with the eyes called knowledge that means they're discriminating people, they're able to penetrate go beyond the thick skin, it is not skin deep they go deep into the skin and then they see here is that beautiful life, I'll give a small illustration suppose you see a fan or you see a bulb or you see a heater and then you see that all these three, fan is working, the bulb is giving bright light, brilliant light and the heater is giving brilliant heat, the AC is working, no intelligent person will think that this instrument is giving, we all know that there is behind electricity, disconnect from electricity they become useless objects, burdensome objects so we have got that knowledge of discrimination it is not these things but these things are needed to manifest that electricity in different forms so we have got gnana chakshu and those who have this gnana chakshu, they are able to see the jivatmam, it is the consciousness, the awareness, reflection of that consciousness which is quite separate from body-mind but using just as electricity is percolating, manifesting through these instruments, so also the pure consciousness is manifesting in the form of the body and mind and through every object in the form of existence, if it is a living being then the body-mind complex it is using but it is not the body-mind only people with that discriminating eye are able to see it the scriptures teach this fact for us, how does this person who has got this discrimination acquire that discrimination because he took refuge in a guru in the scriptures and then listened with great faith and practiced it and slowly he was convinced through his experiences, the jivatma is totally separate and for that an illustration is given, it comes most importantly in Mandukya Upanishad see every living creature goes through three states waking, dream, dreamless, whenever we are in any particular state of experience we think I am the waker that is reality, I am dreamer that is the reality, I am in deep sleep that is the reality but we know that they are not three different individuals, same individual for some time in the waking, for some time in dream and some time in deep sleep, how do you know I was awake, I was dreaming, I was in deep sleep, the man recollects very clearly thereby indicating that these states are changeable I am unchanging, these states are experienced I am the experiencer and just now you remember that whatever I experience is not me, whatever you experience is not you, whatever we experience is not we that is called Gnanachekshu but how did he come? everybody will come to that knowledge sooner or later that's what Vedanta categorically declares that's very important for us to understand so what is the scripture is telling is in Kena Upanishad about that consciousness, we cannot describe the consciousness but we can point out in that direction you go you'll be able to find through certain signs, this is what it says the teacher is teaching the disciple, it means the pure consciousness Brahman, Paramatma is the ear of the ear, the mind of the mind the speech of speech, the life of life and the eye of the eye having detached the self from the sense organs and the mind and renounced the world, the wise attain to immortality that means they just know I am the Atman, I am the experiencer an experiencer is not the body, is not what he experiences what she experiences, that is called immortality is not something new to attain, we are already immortal because there is a law if our nature is not immortal we are never ever going to become immortal and if our nature is immortality we are never going to lose it but temporarily we think like a man who is dreaming very happily lying in his own house in his own bed that he was dragged into a dungeon and beaten black and blue but when he wakes up he understands nothing happened to me it was only my wrong imagination, that's all so this is what it is telling, then there is also let us see, here is Sairam Krishna, I am giving some examples for this, what does these realized souls Gnanachakshasaha means he who has got a eye of knowledge and the Bhagavad Gita itself beautifully described, they become Samadarshis Samadarshis means they see only God so that is being said they see God everywhere in fact they don't see anything, seeing God and seeing the world they do not go together either you see light or you see darkness you never see both at the same time you never experience both existence and non-existence at the same time so Sairam Krishna saw divine mother in holy mother that's why he worshipped her and himdu, Sarvamangalam, Angalya etc he saw a public woman but public woman from our eyes because we are impure but mother Sita the purest of the pure divine mother in her, then one day it comes at the fag end of the gospel of Sairam Krishna, at that time Sairam Krishna was suffering from terrible throat cancer which was extraordinarily painful, one day he went into Samadhi and he came out, Ladoo Maharaj was sitting with slightly half reclined with his hand under his head like Sri Ranganatha and Sairam Krishna looking at him said there I see God himself resting putting his hand under his head, then we all know when Akshay was dying, Sairam Krishna was present and then he died, hearing everybody was chanting the name of God and then everybody started weeping, Sairam Krishna saw the soul of Akshay coming out like like taking out a sword from the scabbard then Sairam Krishna saw God only all the time, it is impossible for example if you put on a thick black spats and so long as you put on the thick black spats you cannot see anything in any color excepting in thick black color these people put on the Gnananjana Vimalanayana Vikshane Mohajaya, as it were put the collyrium of knowledge upon their eyes so he saw only God all the time in the world then what about his teaching well his mind comes down at times so that he can do the teaching but as soon as that job is over his mind immediately runs back even when seeing like a psychiatrist seeing a madcap at the same time knowing he is not really mad only he is obsessed with some mad ideas I will help him to get rid of him for example a patient says I am Napoleon the psychiatrist has two visions the from the patient's point of view from his own viewpoint he knows this person is not Napoleon but he's obsessed temporarily because this patient was not thinking that I am Napoleon earlier and if I can help him he will get rid of that idea forever in future also like that a guru this a jiva never thinks I am the body mind all the time we are accepting it through language my body is aching my mind is restless etc even the usage of language tells us we are not the body we are not the mind my means separate from me belonging to me related to me but certainly not me that is what is telling what about holy mother she saw only divine mother in everybody that's why she said remember my child you have a mother and I am your mother and I am divine mother you are a divine child only she hid it for the sake of everybody what about Swami Vivekananda now I will quote from Mundaka Upanishad this is what Mundaka Upanishad says about the reality what does it say this whole universe for a manner of realization is nothing but the purest supreme reality called Brahman and that brahman is amruta immortality eternity where is that brahman purastha in front pashcha behind lakshanataha right side uttarena left side adhascha below urthamcha above that means there is nothing but brahman above me below me on all four sides me then who are you I am also brahman only this was the vision of Swami Vivekananda that's why he could say at the parliament of religions what could he say he says what a wonderful thing he says the self is in all so sisters and brothers of America is not conventional words is not mere words he really meant it and people felt it that's why spontaneously there were many who were opposed to him and who become his deadliest enemies later on trying to smear his good name created scandals even tried to do away with him but at that moment they were all lifted up spontaneously they clapped ovation went on for a long time and nobody else had received that one why because he meant it and this is what he's expressing in the song of the sannyasin the self is all in all none else exists and the what that sannyasin bold say om tatsat om there is but one the free the knower the self without a name without a form or stain in him is maya dreaming all this dream the witness he appears as nature as soul know the what that sannyasin bold say om tatsat om who else can say that only realized soul can say that a ramana marshi can say that every realized soul can say that a jesus christ can say that a buddha can say that jesus christ when he was about to give up his body because he was crucified what did he see father forgive them because they are none other than brahman you they do not know what they do at this stage the maya they're dreaming i am their enemy not knowing i am the soul of their very soul then there is a beautiful poem the living god swami vikaranda he who is in you and outside you who works through all hands who walks on all feet whose body are all ye him worship and break all other idols united with the gunas that is to say sorry that quotation from the living god by swami vikaranda is over it is impossible for a man of realization not to see this jivatma jivatma is none other than paramatma he knows it but at this moment this jivatma is united with the body mind and it looks inseparably united unbreakably united indivisibly united but not really united like you we see so many things on this screen so many scenes but we know that as soon as electricity is put up the screen remains screen everything else vanishes in a trice how is this self-knowledge is possible so in the next verse 11th verse lord krishna is telling us how do i attain to that vision that i see everything as jivatma i must acquire that eye of knowledge then only i am able to discriminate and say even though this sir ram krishna is doing he is really god but he seems to be united with the body mind but he is not the body mind that is what we have every one of us has to realize so what what should we do we have to become yogis and bhagavan krishna divides yogis into two categories those who are striving but not yet advanced enough to know that i am the atman and there are a few who are advanced enough who know i am that supreme parabrahman so this is being beautifully put in the 11th one those yogis who strive armed with yoga behold him paramatman dwelling within themselves but the undisciplined and the thoughtless do not perceive him though they strive beautiful yoginaha the spiritual aspirants practicing yoga so they go on striving in the right way they have the right guru the right instruction right earnestness tremendous faith they do exactly as they were instructed to do such people what what happens to them as a result he who is dwelling who paramatman where atmani in one's own self again let us not have the idea like water in a vessel or like oil in a vessel paramatman is not dwelling here i am that paramatman that is the idea but as if within the body within the mind running the body and mind and invigorating enlivening using the body-mind the jiva-atma is as it were is running crystal clearly they are able to see it but there are people who are not yet endowed with shraddha and they they do everything wrong that's why even though they strive they have not become perfectly purified they have not become they have not acquired enough discrimination why because they are still attached to the objects most of our so-called spiritual aspirants belong to this category with a big mouth they go on telling i am a devotee of god and to boot i am initiated by such and such a great soul and i get all knowledge my guru assured me that i will he will give me everything but here so much of attachment to the body to the mind to family to children to grandchildren to everything if one single pie is somehow rolling from this staircase 90 years old man he rolls down just to catch that one penny anyway i do not want to go into these deep descriptions but i see it every day how much people are attached so but they are striving one day vedanta assures us they will also slowly slowly they will become better and better but they have to be reborn many more times but nobody will be left behind one day they will also attain that is what the lord also says bahunam janmanam ante jnanavan mam prapadyate vasudeva sarvamite samatma sudurlabhaha yatan topi even though they are striving striving means japa dhyana pilgrimage visiting ashramas visiting temples performing pujas performing vratas studying scriptures listening to talks but akritatmanaha their minds have not become sufficiently purified what happens nayanam pashyanti achetasaha they're considered as achetasaha that means what thoughtless that means uncontrolled minds na atmanam pashyanti they do they are incapable of perceiving this atman within but they will do it if they do not give it up here akritatmanaha means impure minds that means what i am the body i am the mind and i am also my family my wife my husband my children my parents my friends my religion my scripture my guru my sadhana everything my my my my is called mine and really it is a landmine so the lord is telling why he is telling beware you may be striving but stand aside and look at yourself and then go on saying am i really acquiring that wisdom am i getting purified what is purification detachment detachment detachment am i too much attached to this something goes whether it is consciously unconsciously willingly unwillingly how much am i affected no i will i should not be affected because i believe in god's grace my own prarabdha whatever has to be mine it will be mine whatever i do not deserve it will go away either by god's will or my prarabdha such is the one how to finally progress in the path of yoga earlier we discussed in the fourth shloka of this very chapter and we discussed in detail there i'm not going to go into it but what it means is we have to practice certain spiritual disciplines as depicted in the scriptures as explained by our teacher that is to say and whatever you have the dualities heat and cold honor and dishonor and gain and loss and victory and defeat whatever happens our minds should be gradually less and less and less affected more and more and more calmness should be prevailed the atman has been described and how we are all jivatmas and jivatma is none other than paramatma jivatma is nothing to do with body mind etc and that is how through practice of yoga we slowly try to understand i am the atma i am not the jiva i am paramatma etc now i am the paramatma i am pure consciousness in the form of jivatma paramatma is there and i and paramatma are one what about this my experience what am i what i am experiencing this whole world through the medium of the body mind what about that vedanta categorically says there is no world created by a devil it is nothing but paramatma only has divided himself into the experiencer and the experienced in fact paramatma alone has become the jiva and also the jagat and then what is he doing he is sustaining himself how paramatma is manifesting as this jagat as this universe is being put into the next few shlokas in fact from 12th to 15th 12 13 14 15 4 shlokas so most marvelous topic we will now just briefly discuss 12th shloka what is the light saying the light that is in the sun and illumines the whole universe the light that is in the moon and is likewise in fire know that light to be mine see earlier we have seen that in this very particular chapter the sun cannot illumine the paramatman because the effect can never illumine the cause the cause can alone can illumine the effect and that is my highest supreme abode and somehow if someone can reach by taking surrender surrendering himself fully to me such a person that is the last life he attains liberation we have seen it earlier in this what is he telling in fact that we see the sun we see the moon and we see the fire what are all these three what is common thing among these three first of all all give light all give heat there is a heat from the sun there is the heat from the moon there is also heat in the fire but here is are there really three things there is only one thing what is that the sun what is the moonlight borrowed light reflected light like our mind reflects the consciousness and is called jivatma the moonlight moonlight is a misnomer moon doesn't have any light but it acts as perfect mirror and it has its own special function we will see it in future and what is this fire if there can you imagine if there were to be no sun will there be fire fire means light and heat what is the sun fire and heat is it fire and heat only no it is paramatma pure consciousness but manifesting for creating this world for sustaining the world and for again dissolution of this world it is the sun responsible even the scientists have recognized it without the sun there is no life that means there would be no death that means there is no creation and there is also no dissolution and means in between whatever is there is not there so what is the first point that these three they have their own functions but all these three are one three in one and one in three each having their own special function but who is the sun the sun is nothing but so who is the sun that he says it is me whatever light you see whatever power you see in the sun in the moon in the fire the power of the sun the power of the moon and the power of the fire that with the mamakam know that i am only manifesting it is my power at the end of the 10th chapter what is he doing the lord is creating lord is sustaining the lord is again recycling it srishti stithi and laya how is he doing it with the help of these three the sun the moon and then the fire all the fire is nothing but manifestation of the sun moonlight is manifestation of the power of the sun the light of the sun sun of course is the manifestation of the sun and the sun itself is nothing but is called god especially in the vedantic language aditya narayana surya narayana that's why everybody is java kusumasam kasham kashyapayam mahadyatim dhvantaring sarvapapaknam pranato asmi divakaram hiranmayena patrena satyasya apetam mukham tattvam pooshan apavranam satya dharmaya pooshan you are the sustainer you are the creator you are the sustainer you are also the recycler these marvelous ideas are there and in the four shlokas we will see them hopefully tomorrow because really speaking this 15th chapter is incomparable chapter and you forget even if you forget the entire bhagavad-gita remember this one more than sufficient entire essence of vedas upanishads bhagavad-gita all scriptures puranas and also the gospel of sri ramakrishna is contained in this 20 shlokas of this 15th chapter we will deal with it tomorrow om vasude vasudham devam kamsa janura mardhanam devaki paramanandam krishnam vande jagadgurum may sri ramakrishna holy mother and swami vekananda bless us all with bhakti see you tomorrow