Bhagavad Gita Ch15 part 12 on 08 August 2021

Full Transcript(Not Corrected)

Om Vasudeva Sutam Devam Kamsa Chanuram Ardhanam Devaki Paramanandam Krishnam Vande Jagadgurum Sarvopanishadho Gavo Dogdha Gopalanandana Partho Vatsa Sudhir Bhogda Dugdham Geetha Amritam Mahat Mookam Karoti Vachalam Pangum Langayate Girim Yath Kripatam Aham Vande Paramananda Madhavam In our last class, we have seen most wonderful knowledge that the Lord himself is giving. I myself have become this entire objective, experienceable universe called Kshara Purusha. Bhagawan Krishna gives the entire gamut of this universe into three categories with three names. Everything that is experienceable, our body, our mind plus the external world, he calls it Kshara Purusha. Purusha means reality, but that which seemingly is perishable, ever changing. We will come to the differences very shortly. What is the difference between pure consciousness and manifested limited consciousness? In the second, each instrument, a body-mind seems to be cherishing a limited, reflected bit of consciousness, pure consciousness, but reflected consciousness like the moon reflects the light of the sun. And it is called this reflected consciousness, the reflecting medium called mind and the body, which these two reflected consciousness plus the reflecting medium mind, both of them use to contact something called the external world, objective world. The entire these three, the body, the mind, the external world and that reflected consciousness is called Jivatma. So here a new component has come, the consciousness, the cogniser, the knower, the experiencer, the seer. So that is what Bhagawan calls Akshara. Akshara means perishable, Akshara means that which is dying and again being reborn. Every thought, it has a birth, it has a death and again a new thought replaces it. So anything that is changing is called the birth or the death of that particular thought. This is being witnessed by something which cognises. Two minutes earlier, that was the thought I had experienced. One minute earlier, that was the thought I experienced. This moment I am experiencing this particular thought. So these three components, the witness of every single experience, this is what is called the awareness, the consciousness, like a screen which sustains all the changing, movable, changing figures on the screen. The screen never changes but anything that we see on the screen, on the monitor, TV monitor or your mobile monitor, laptop monitor, screen, it changes. The screen itself remains, whether it is on or off, it remains exactly the same and even so many things are happening. A house is burning or there is terrible wind or somebody is being murdered. All these are only apparent experiences but they are not real. We understand that. So this witness is called Akshara Purusha. Akshara, perishable. Akshara, non-perishable, non-changing. Normally we think death is something which perishes but in this Vedantic view anything that changes is every change. That means previously it was something, it is dead, something new has come. So everything is changing in this world but there is a witness, that witness popularly known as Jeevatma, that is called Akshara Purusha. But who is the origin of the Akshara Purusha? Who is the origin, the cause of the Akshara Purusha? Who is the cause of both of them and that both of them, they are comprised or they are included or even better, the Divine Lord as if because of two filters, through one filter appears to be just existing but inert. Through the other filter he is not only existing, he has got awareness and he has got a reaction called Ananda. Ananda doesn't mean only Sukha, Sukha, Dukha, everything. When we witness then we are neither happy nor unhappy. But when we identify then we say I am happy, I am unhappy. But that Paramatma is manifesting just as the waker manifests in the dream both as the experiencer and also experienced. This is a most marvelous point. So that which is witnessed is called Akshara, that which is a witness is called Akshara and ultimately he says I am that supreme Purusha, superior Purusha, uttama Purusha. That means I am that infinite Purusha who is because of the filters, appears to be manifesting as the changing, experienceable object, the unchanging, witnessing, experiencing, seer. But both of them I myself have divided. But if you look at an object, you call it Akshara, perishable. If you look at yourself, you know that you are the Akshara Purusha but the root cause, the manifesting cause, the cause of the manifestation, both of them manifesting only the supreme reality called uttama Purusha. Uttama means superior. Superior means not comparatively, infinite is superior, highest superior and beyond that there is nothing. Therefore is uttama. This Purusha means that pervading, all pervading reality. So if you reverse these two words, when we reverse Purusha uttama, Purushottama but for understanding purpose we have to reverse it uttama Purushaha. That's why this 15th chapter has got the name Purushottama Yogonama Panchadasho Adhyayaha. So this is what we have seen and the Lord also said not only I am the experiencing Jeeva, not only I am the body endowed with all the ten sense organs through which I am acting, contacting and withdrawing, acting and reacting with the external world. I am the external world. I am the body with all the sense organs. I am also the mind and how does this mind manifest? That's what beautifully said I am manifesting in the form of experiencing. Experience becomes knowledge in the mind. Knowledge is retained in the form of memory and these memories consisting of desirable experiences as well as undesirable experiences. Desirable experiences become dear. Undesirable experiences become hurtful. One gives us happiness. Another gives us unhappiness. We develop likes towards the happiness. We like, we develop dislike towards unhappy experiences but life can never be one-sided experience. Nobody can be always happy. A person who is always happy will not know what is happiness. Contrast is necessary. A person who always eats only sweets he will hate very soon the very idea of sweet. So life is consisting of this good and evil, sweet and bitter experiences but they are stored in the mind in the form of memory. The memories again are divided accordingly as positive memories and negative memories. If we decide to be happier our endeavour should be to forget the whatever is gone is gone. It's not going to come back again. Taking this philosophy, using this philosophy we should try to remember happy experiences. So a wise man tells us that happy people are not necessarily having most happy experiences. Not necessary. But they remember even if they had 99% unhappy experiences they try to forget them. 1% happy experience they remember only that. And the unhappy people do the exact opposite. So the Lord is imparting a lot of wisdom to us. Life is a mixture and how much proportion will be happiness or unhappiness is not determined by God, not determined by fate, not determined by accident but it is entirely created by my own previous life's actions. But in this life we have no choice, freedom with regard to previous life but we have got choice with regard to the present. Even what happened one second back that is gone. We cannot recollect it back. But this moment I have the power. So by developing a healthy, positive mental attitude I can try to be as happy as possible. Sadhana is first of all to become positive and then as we go on increasing one day the mind itself becomes assumes the nature of Ananda that is called becoming wise realizing God by whatever name we call it. So from me the mind gets knowledge, mind gets memory, mind gets also the power what to remember and what to forget. All this from where? And this wisdom what is knowledge, what is right knowledge, what is wrong knowledge, what is right memory, what is wrong memory, which part of the memory we should keep, which part of the memory we should give up and how we can always remember only happy memories and make the mind positive. For that we need knowledge and that is the knowledge the scriptures give. I am the creator of the scriptures. That's why Vedas are called Apaurushaya. Paurushaya means Purusha Nirmitaha which is a human being sat down thought deeply and created. No, the Vedas have not been created. They have been revealed and that revelation is of God. God in the form of knowledge every object we experience only in the form of knowledge. That is the most wonderful point. Supposing you see a chair so you don't know what the chair is but whatever your mind with the help of the five sense organs you get the information and you interpret it if you interpret it right that is called knowledge. The whole world is nothing but knowledge in our minds an idea in our minds and therefore we can manipulate this idea to squeeze happiness, peace, serenity and positiveness and that knowledge is what the Vedas give us first about worldly happiness and next the infinite happiness first about the finite happiness which is called worldly happiness then the infinite happiness which is called the Paramatma Jnana, Atma Jnana, Brahma Jnana by whatever name you call it. So it says all Vedas I am the knower so I am the creator of the Vedas or I manifest myself in the form of the Vedas Veda means knowledge and then I am the knower in the form of Jivatma and I am the knower I am the knowledge and I am that knowledge which needs to be obtained so Pramaya, knowledge worthy of obtainment Pramana, right means of obtaining knowledge and Pramatha, the knower by employing the correct knowledge as the goal correct means to obtain that knowledge becomes the right type of knower and then what is the Lord saying I am the whole world I am the Jivatma I am everything in this world so I myself for my own pleasure with my own will has seemingly divided myself as the knower, as the knowledge and as the means of knowledge that means Sarvam Kalvidam Brahma that's what in the 15th shloka we have studied it that is what we have to keep that's what in the 10th chapter also we get summing up all the manifestations of important manifestations of God Bhagwan Krishna Krishna not as an individual Krishna as the Supreme Brahman he summarizes in the very end whatever you see in this world especially noticeable things where my manifestation is more a great musician, a great scientist a great object greatest mountain, greatest river and the most tastiest object etc it is all nothing but my glory what about other things not so noticeable things in fact there is nothing other than me just as a thread that keeps all the diamonds all the pearls so the whole world, every object I am only holding them it is my existence that lends existence to every object in this world it is my chit, my awareness my knowledge that manifests as the knowledge as the knowable in this whole world and it is my ananda in the form of lesser ananda called dukkha more ananda, more sukha called sukha so this is nothing but me only besides me, nothing else is there that also we have seen in the 16th then this God divides to give us this knowledge everything is me that the whole experienceable object is called by God Krishna as kshara purusha perishable, changeable pearl, experience, object then akshara purusha he who is experiencing everything and these two are nothing but the manifestations of that one highest imperishable reality which is called Brahman so Krishna here in the form of the Brahman Krishna is not telling I am the supreme reality as an individual I am that nirguna paramatma ananta, anadhi, madhyanta, rahita, parabrahma I am that only you can call me Krishna but I am not even Krishna or I am also Krishna I am also Rama I am Buddha, I am Jesus I am X, Y, Z every man, woman, every living creature every non-living thing everything is nothing but my own manifestation through this, what is the point? we have to understand that what we think me, the individual having a separate body a separate mind separate experiences separatedness doesn't simply exist I am just a mistaken part of that supreme reality I am part of the reality I am the entire reality so I will never become a part but seemingly I become a part like the waker never becomes another individual in the dream but seemingly he divided himself when he wakes up he finds it's all just my imagination nothing but my imagination what is the essence of the 16th? there are 3 purushas why are 3 purushas mentioned there? because slowly we have to practice viveka, discrimination from the kshara purusha our identification with the kshara purusha we have to identify with the akshara purusha and transcending even this limited akshara purusha I must identify myself with purushottama, uttama purusha how do we do that? we have to first of all practice right discrimination viveka what is the discrimination? there are differences between uttama purusha, supreme reality and the jivatma, the individual reality and the jagat, which is the experienceable reality akshara means reality remember, always remember this point seeming perishable reality seeming limited reality but both are in reality it is nothing but pure reality that's what we need to understand so there are some differences what are the differences? first of all the difference between akshara purusha, perishable atman and the imperishable atman remember, perishable means whatever object we experience anything that is experienced is perishable and whatever experiences the seer, the experiencer is imperishable because the law to no changes there must be an unchanging witness so I am that unchanging witness what are the differences? so the world is akshara purusha is achetana that is divide of consciousness me, I am full consciousness the world, sagunam has got so many characteristics that is what divides the world this is small, this is big, this is black this is white, this is night this is daytime, this is light this is darkness, this is sweet this is bitter, this is desirable this is undesirable, this is happiness this is unhappiness all these differences so sagunam means that which has got characteristics and whereas I, nirgunam because if I have characteristics I am liable to change they all go together then that is the next point the world is changeable sa vikara, vikara means changing sa vikara means its nature is changeable, changing what about me? nirvikara, I am the unchanging then khanda that is the world is so many things are there innumerable, billions of objects they are all as it were small, big, divided khanda means divided me, I am only one therefore I am indivisible, akhanda and lastly the world is totally dependent upon me if I do not cognize the world disappears yesterday I mentioned when we are in the waking state we experience so the world exists when we are in dream state also we experience so the world also in the form of subtle world exists but when I enter into beyond, go into beyond body-mind into that state called deep sleep the whole body is not there mind is not there and along with that gross body, subtle body everything totally disappears and therefore I only experience what is called pure darkness and that is half way to samadhi there is no division therefore there is no dvaita it is a sort of dvaita partial dvaita and that's why even that gives tremendous amount of bliss that's why it is called ananda maya kosha that proves that both this experiencer and experienced become merged in that advaitic even though limited advaitic me which is called the jiva atma in deep sleep called sushupti state and even that state gives so much of peace so much rest so much of joy that's why when we wake up two things I was not experiencing anything and I was very happy I did not know anything means I was not experiencing the world but it doesn't mean blankness I was experiencing only myself partially myself that's why it is called karana sharira causal body causal experience I am in the form of the cause just as a seed doesn't know I am the going to be manifesting as the greatest mango tree so these are the five differences so what is it achetanam sagunam savikaram khandam asvatantram these are the five defects of experienceable objective world what about jiva atma I am the conscious chetanam nirgunam nirvikaram akhandam svatantram these are also characteristics of uttama purusha then what is the difference the difference is a jiva atma he is mixed up with the body mind including the causal body that's why he is even though he knows I am consciousness he doesn't know I am pure consciousness he says I am reflected consciousness what is reflected consciousness I am with the body I am with the mind I am the body I am the mind so this is called viveka first find out what are the defects I am not having all these defects I am not the body not the world not the even the mind so what is the way first of all I am not the world I am not my house I am not my car I am not my computer I am not my mobile phone so develop viveka if it is true viveka if something is damaged I say house is damaged car is damaged my mobile is stolen but I am ok some inconvenience but I am fine then one step higher only through these steps everybody has to pass there is no other way so what is the other way so you get up and then what you need to do here I am not even the body I have a body I am not the body I have a body I use the body and I try to do the best through this body so this is the attitude higher attitude the moment I say I am not the world I am separating myself from the world the moment I say I am not the body I am not the body I am separating myself I am something distinct completely different as mentioned earlier those five and more qualities I am separate from the body this is the higher step that's why when a devotee surrenders his body and mind he has no right to say I am the body he has not even the right to say I have a body he has I was the body I have a body I had a body now I offered it to God it belongs to God this is the bhaktas way of attaining detachment from the world from the body then we have to come and say I am not even the mind that means I am not the thought yes, there was a thought of happiness there was a thought of unhappiness there was a thought of elation there was a thought of depression all these various thoughts like the space pure space so many clouds great clouds, small clouds big clouds and sometimes we imagine this cloud looks like my friend like my enemy like a house like beautiful garden like beautiful lake all these imaginations are there and I am sitting and witnessing them and that is the next step but after that this witness this limitedness yes, I am consciousness I am not pure consciousness I am not perishable but I am affected by these things to some extent the next step is even to give up that I am not a Jeeva Atma I am not a Jeeva from these two words Jeeva and Atma give up that word Jeeva and what remains is Atma we are able to do that we will be able to do also the same thing with regard to Paramatma no Paramatma I am not a Jeeva and God is not Paramatma then who am I? Atma who is God? Atma what is the difference? a drop of water and ocean the moment you use these two words a drop you drop that drop and you drop that ocean these are all limitations limiting adjuncts what remains? Water what is the difference between one drop of water and the entire ocean? there is absolutely no difference so there would be bubbles there would be wavelets there would be waves there would be tsunamis everything is there but it is nothing but water limited by various forces of the wind etc. wind plus water is a bubble air plus water is a wavelet air plus water is a big wave tremendous speedy air powerful air plus water is called a tsunami but it is nothing but pure water water is water this is called Jeevatma Paramatma Oneness giving up the Jeevabhava and the Paramabhava what remains? I am a small water and this is a big water give up that small and big what remains is pure water that is called Nirvikalpa Samadhi and that is called God Realization that is called Awakening whatever name you call it Mukti, Moksha Satori, Kingdom of Heaven whatever name you call it so that is the essence of the 16th verse, so I have to always remember, I am pure consciousness, I am the Uttama Purusha, I am pure Chetana Tattva, I am Nirguna, Nirvikara Nirvikalpa and I am the Akhanda pure consciousness Shuddha Chaitanya Shuddha, Buddha, Mukta Chaitanya, that is what we have to, we have discussed it I added a little bit to yesterday's last class now we are going into the, entering into the 18th Uttama Purushastvanyaha Paramatma Ityutha Hrutaha, Yo Lokatray Maveshya, Vibharti Avyaya Ishwaraha in the earlier verse what is explained to us that the whole what we call entire world, Jeevatma mind, body external world, all combined together has been divided into two categories the experienceable world which is called Kshara Purusha perishing, perishable Paramatma, Paramatma as if perishing and then the Jeevatma as if imperishable, the experiencer and both of them are seeming manifested from the Advaitic viewpoint seeming manifestation of the Paramatma only the highest reality only and that is that highest Paramatma is also a Purusha but he is infinite Purusha he is superior Purusha he is called Uttama Purusha so earlier Bhagawan Krishna has taken us by describing the nature of the world so that we can develop discrimination, viveka and slowly go to higher step which is I am not the world does anybody say I am the world? Yes I don't say I am my house but for practical purposes, I am the house because if some window is damaged, does the window feel the pain or do I feel the pain? That means I have become the window I have become the door, I have become the roof, when the roof is leaking for some purpose my mind becomes leaking so all my energy leaks, all my enthusiasm leaks, thinking how much it costs, how much inconvenience it creates for me etc. etc. Though we don't say I am the outside world practical purposes I am identified with the external but if we can develop that viveka say ok, it is damaged it needs to be repaired ok let me do it, some inconvenience ok let it be there then the next is I have a body, I am not the body, so there also the body will have birth, then adolescence youth, middle age, old age, disease decay, death it is common thing, so I accept it, if I don't accept it I am identifying myself with it if I accept it then I become separate from it because acceptance is to rise above the identity, when once it is done, I am the individual soul jiva, possessing the external world possessing the body possessing the mind in the form of knowledge, memory forgetfulness then I am happy I am unhappy, I like this I don't like that all this like your servants, you don't say I am the servant but you control them, you command them and you make them do what you want them to do for your convenience that is what exactly we have to do with the world not in a dictator's way but in a spiritual way so this is the process the Bhagawan outlined now what is the nature of this Paramatma, earlier so many times also He said I am the Tiruvartha, Prabhu Sakshi Nivasaha, Sharanam, Suhrut I hope you remember in our past classes, we have discussed all those things then He says I am also the Sakshi, I am the creator I am Brahma and I use this Srishtikarta Brahma Tasmin Garbham Dadamiham that means I manifest myself in the form of this entire universe but what is my real nature that is being said here I am the Uttama Purusha that is each one of us have to tell I am the Uttama Purusha I am the supreme reality I am Brahman Anyaha, I am completely separate from both the body, the world the body and the mind Anyaha means separate Separate means there is no resemblance at all, earlier I have given you just now 5 differences like the external world is devoid of consciousness, it has to depend upon me, it is endowed with qualities, it is constantly changing and it cannot be cognized unless I cognize it it doesn't know that I am here, so the Uttama Purusha, just the opposite pure consciousness completely independent I know I exist Swayam Prakashakaha I live in myself, I know myself and I live in everything else so Anyaha means separate separate means opposite to these qualities what is that opposite? I am the infinite, I am worthless I am the indivisible I am the pure consciousness again these are all words that are concocted by our mind, remember Paramatma doesn't go on saying I am infinite, I have no fear I am the only one, He doesn't go on saying, but these are thoughts for our spiritual improvement in our own mind so Anyaha Uttama Purushaha, what is this name? Paramatma Iti Udahur, everywhere, everywhere means what? In all the scriptures in the mouths, in the teachings of every realized soul He is called Paramatma for example Sri Ramakrishna says Kali is Krishna Krishna is Kali and then again he says this Brahman and Shakti are completely inseparable sometimes if Paramatma is seen as doing some activity and Paramatma's activities are only three creation, maintenance and recycling himself, these are the activities what activities continuously when does creation start at a particular time it is like a huge circle every point in the circle is both a beginning point and an end point, so this creation is going on 24 hours a day every millisecond something is being created something is being destroyed and something is being sustained for some time, so this whoever creates, the same person has to be sustained that is what he says I am that Paramatma I am manifesting in the form of this entire universe so what am I doing you, that Paramatma that is pervading the entire universe, this word pervading has to be understood properly what does pervading mean really speaking pervading means like clay pervades the entire pot etc so I sustain, sustain means what, I lend existence to it and for all the material objects I lend my existence for all the living creatures I lend not only sat but chit as well as ananda and I am the Ishwara remember Ishwara means ruler Parameshwara Ishwara means eat Ishate, he who controls, he who commands, he who lords over, he is the master, so Ishwara is master, not like a dictator and his slaves but like the mother and the children, in one form the lord is manifesting birth in the form of the mother and in the form of the parents he is sustaining the children and this eternal play is going on and on and on, so but there is another being the highest called the supreme self who is the immutable, so he is called avyayaha, imperishable earlier we have seen imperishable, immutable, changeless pervades the entire creation, like gold pervades all the ornaments, wood pervades the whole furniture, clay pervades all the pots silver pervades all the silver ornaments or objects, so he pervades, that means besides him, there is no object called world, there is no another thing called jivatma, everything is paramatma and sustains the three worlds it is his play that is what is being said, in other words excepting brahman, nothing exists, so in this 18th shloka, this is he is telling how I am called purushottama as I surpass both the perishable and as I am higher even than the imperishable I am extolled in the world and in the Vedas as the supreme self asmat, what is the reason you are called uttama purusha why am I called I am myself calling myself as uttama purusha I am ksharam atitha, I am far superior to what is perishable what is far superior not like this is a tasteless sweet, this is a highly delectable sweet, not in that way it is to say that light is not better than darkness light is totally the destroyer of darkness totally separate from the darkness, in that sense I am the unchangeable from the changeable I am the unchangeable even I am superior than the jivatma, because jivatma is only consciousness reflected in the individual body mind, but I am the sunlight I am the sun and every ray is like individual soul for comparison purposes, but these rays cannot exist without me absolutely there is no difference between me and the rays excepting their power of illumination is less they are smaller things, depending upon how they are perceived, if it is a small chunk then the light is very small, very little if it is a big window, there would be more light, if there is no wall at all, then it will be perfect light so I am superior to the changeable I am superior to the individual unchangeable for this reason, because I am beyond both the akshara and akshara lokhecha vedhecha both in the world and in the vedas also I have been described in so many words purushottamaha pratithaha asmi I am well known in the whole universe as purushottama as the uttama purusha as the parabrahma, supreme reality, now who is telling? Krishna but here it is not the Krishna, the individual, yes he has been teaching Arjuna, through Arjuna he is teaching all of us but no, not in that sense at all so I am the infinite supreme self which is sometimes manifesting as the world, if it is experienceable, we call it the world and if it is the experiencer, through that limitation, experiencer remember, witness also remember, he is a limited instrument, he is slightly better there is a consciousness but limited like a small one ray of sun entering through a smallest chink in the roof and falling upon a mirror and reflecting and letting it know, I am light and also eliminating whatever objects around to its own power so I am that is why called Purushottamaha we have to understand it as Uttama Purushaha and he says he who undiluted knows me thus as the supreme self he is all knower he knows all, O Bharata O Arjuna and he who worships me inevitably inescapably helplessly, with all his heart, just as a baby, when he looks at the mother, that is a look of worship why is a worship? this is my mother and she is taking care of me and I totally depend upon my mother, if I have any problem, I cry and my mother comes quickly gathers me into her lap and if I am hungry she feeds me if I am unclean she cleans me if I want entertainment she entertains me she swings me and she will take me in her hands and moves here and there because I want that one whatever I want, she fulfills my desire, so I am totally dependent, that complete sharanagati bhava is called worship worship must end in complete surrender and I explained also after the puja, an arathrikam is done, the very meaning of the arathrikam is that, O Lord I thought I was a separate individual with a separate existence, then I thought these various objects made up of the pancha bhutas the flowers, the water, the fan the light, the cloth they all represent but as a result of worshipping you for a long time I came to know, bhagunam janmanam ante gnanavan mam prapadyate, gnanavan man becomes endowed with knowledge, right knowledge true knowledge a knowledge which cannot be sublated, that is the final knowledge then, bhagunam janmanam ante after so many births what is that knowledge vasudevaha sarvam Bhagwan is everything there is no world, there is no jiva there is no paramatma there is only one atma and that is vasudevaha means he who is everywhere, sarvam ithe what does he do mam prapadyate this word prapatti, the most marvelous word so that is sishyasteham shadhimam tvam prapannam, I surrender myself I destroy my individuality excepting you nothing exists, like a river as soon as it falls into the ocean it loses its individual colour, individual taste, individual name individual smell individual even touch, very interesting example, because if the river is originating in the highest mountains it will be terribly cold, as it comes down, trickles down becomes larger, becomes a mighty force, then its coldness is lost sometimes it becomes tapid and ultimately it tastes like the ocean it smells like ocean, it is for touch also it is like ocean and it acquires all the qualities nama rupe vihaya, yatha nadi naam giving up their names and their special characteristics they obtain the name, now I am the ocean so that is called prapatti that is called sharanagati and that is what true knowledge, right knowledge makes us to, what is it? I do not exist as an individual, I am no more a jivatma, I used to think I was the jivatma now I know that Bhagawan is infinite, infinite cannot become finite, infinite cannot be divided I am that shuddha buddha mukta rupa swaroopaha so he who asamudaha yo mam eva janati, he who wants wholeheartedly to realize me, to know me to know my nature he will know that Bhagawan, not only Bhagawan is having this nature excepting Bhagawan there is nobody else so I am also Bhagawan my nature also is the same thing but he becomes discriminating samudaha means very deluded asamudaha, mudaha means morkhaha indiscriminating person having wrong knowledge, what is wrong knowledge? in vedantic terminology to think that I am separate from everything else is terrible delusion foolishness, stupidity, idiocity but to know we are all interconnected is a little less deluded, but to know that neither the world nor I nothing is separate everything is seemingly appearing like a reflection in a multicolored mirror it is all nothing but originally the only one sun is being reflected in millions of dew drops millions of water drops as myriads of suns but I am all these are illusions there is no many there is only one, that is called becoming asamudaha na samudaha, not at all deluded, he who gets the right knowledge and he alone knows whom? purusha uttamam uttama purusha, he alone knows this is the uttama purusha this is the highest reality as soon as he comes to know in every possible way I am seeing God, my eyes are manifestations of God the sunlight which makes me see is a manifestation of God, other words this triangular division, adhyatmika adhibhautika adhidaivika, doesn't in fact exist their seeming existence because of time, space and causation and when I really understand it, then I know, sarva vid bhajati bhajati means worships whom? mom me, sarva bhavena in every way, that means what? he knows that this body is you this mind is you all these activities you shakali tamari iccha iccha mai tara tumi tamar karma tumi koroma, loke bole koriyami sarva vid bhajati, that bhajati means I surrender myself, I identify myself with you, to identify with the Divine Lord is the greatest sadhana, ultimate sadhana, from dvaita, progressing to visishta dvaita and progressing, finally ending in pure dvaita besides God nothing exists God is everything first God in everything then God is everything and third step is, there is no everything excepting God, when that is attained this is called bhajati he sees God, if he sees a brahmana sees a cow, sees an elephant they say only samadarshi means what? equal sighted, equal sighted means what? not everybody is as equal but everything is only brahman, that is called equality, what is this? that is brahman, what is the other thing? that is brahman, what is everything? everything is brahman that is called sarva bhavena sarva vid, this person who knows everything is brahman he is the wisest of all persons he becomes what? sarva vid the knower of everything knower of everything, this is a table and this is a chair, they are different this is called wrong knowledge this is gold, this is silver this is iron, this is wrong knowledge, but everything is God, everything this pot is clay, that pot also is clay, every pot that I see is clay every piece of furniture I see is wood this knowledge is called sarva vid, knowledge of knowing, all knowing sarva jnaha, and what does he do? if he is a jivanmukta if there is a mind he sees everything as brahman and then he moves in this world with that knowledge and that is what every jivanmukta does it, and that is what so graphically described in at the end of the second chapter called samadhistha purusha, sthita prajna lakshana so that is what happens when a person comes to know that he is not the kshara purusha, he is not the akshara purusha, but he is uttama purusha, he becomes all knowing and he knows everything is the play of God, if there is body mind and if there is no body mind, he will not have sushupti, he will be having nirvikalpa samadhi and that is the highest goal and for achieving that one, Bhagawan has given us this knowledge and what is the greatness of this knowledge, we will discuss in our next class Om vasudevasutam devam gamsachanuramardhanam devaki paramanandam krishnam vande jagadgurum May Ramakrishna and Holy Mother bless us all with bhakti and truth manner.