Bhagavad Gita Ch11 part 08 on 01 November 2020

Full Transcript(Not Corrected)

OM VASUDEVASUDAM DEVAM KAMSA CHAANURA MARDANAM DEVAKI PARAMANANDAM KRISHNAM VANDE JAGADGURUM SARVO PANISHADO GAHO DOGDHA GOPALANANDANA PARTHO VATSAH SUDHIR BHOKTA DOGDHAM GEETAM RITAM MAHAT MOOKAM KAROTI VACHALAM PANGUM LANGAYATE GIRIM YAT KRIPA TAMAHAM VANDE PARAMANANDA MADHAVAM Bhagawan Krishna out of His infinite grace had given the spiritual eye to look at what? At everything. There is no Krishna, there is no Arjuna, there is no one else, nothing else. This is called Vishwa Roopa Darshana which we have been discussing in Bhagavad Gita 11th chapter. Vishwa Roopa Darshana doesn't mean seeing the world. No, seeing the true nature of the world which is nothing but God. When we see the true nature, then the distinction between the cause and the effect, between the unmanifest and the manifest instantaneously disappears. Whatever is one, that vision is a spiritual vision where there is no distinction. Everything is one indivisible whole. Akhanda, Paripoorna, Sachidananda. That can be got only by God's grace. Then what is Sadhana meant for? To be fit, to receive that divine vision. So Bhagawan Krishna had given whatever you want to see, O Arjuna, which you have never seen before or even if you have seen and you want to see it again and again, the visible, the invisible, the manifest, the unmanifest. Everything you will be able to see. When? Everywhere. There is no everywhere. In one place, in one moment and in one experience. One unit of experience gives us the universal experience of the vision. Let us not mistake universe means again many things but one in the many, one unity in this so-called seemingly diverse world. That's what the divine Lord had granted. So what was Arjuna seeing now? Verse number 13, There in the person of the God of Gods, Arjuna beheld the whole universe with its manifold divisions, all gathered together in one. This body of the Lord is not a few meters, not six or six and a half feet but the very space which contains everything. The first manifestation of the Atman is called Akasha. Akasha means space, space means emptiness and as I explained before any action can be done there must be a place for the doer, for the desired goal to be done and for the object and for the instruments of the object which means one's mind cannot go beyond this space. So the visible, invisible, manifest and non-manifest everything is contained in this infinite space. This space Akasha is the Virat Sharira, Vishwa Sharira because the whole universe is here. That is why in the Upanishad sings, Akasha Shariram Brahma, this Akasha is the very abode of Brahman and in this Akasha Sharira the whole universe is beheld. Now was Arjuna beholding different things as different? No, what did he come to know? The one is all, the all is one. All is one, one is all that is called divine vision. What do we see? I see, we see normally either one or many and the psychology is we can only see one object at a time. One thought alone can be entertained in the mind. One idea alone can be experienced at any given time. Just like a movie picture, a moving picture is nothing but one picture moving at 19 or so, what is called frames a second then it gives the illusion, movement is an illusion. So manyness is an illusion. So just see this whole universe, it is divided into galaxies, stars, planets and within that planet so many billions of things are there. What to speak of? This is Ananta Koti Brahmanda. That is why Pushpadanta, a great bhakta of Shiva, he had written one of the most marvellous hymns called Shiva Mahimna Stotram. There he particularly mentions, Saraswati herself started to describe the indescribable. How can she write? Even if she writes for infinite time, it is not possible. Why? Because time is like that instrument called Kaleidoscope. Every time you move a little, the whole thing gets rearranged. So how is it possible to describe it? But this is what every mystic who had this vision by the grace of God describes. We get in the Old Testament, very beautiful passage. It is both moral and spiritual. Here is one such passage, Psalms 138, 8 to 10. This multitudinously divided universe is nothing but the manifested form and the unmanifested form combined in one, the divine Lord. Remember, these are the descriptions of Sanjaya. Sanjaya was himself by the gift of Vidavyasa. He was beholding this Vishwaroopadarshana and he is graphically describing what was the reaction of Arjuna in six verses. So Sanjaya was telling, earlier shloka, what was Arjuna doing? Tatra means in that divine universal vision, Ekastam, the whole creation has been as it were condensed in one place, Ekastam. Jagat Krishna, the whole universe, remember, whole universe means that was created, that's being created and that will be created. Important point is time is the creator, time is the sustainer, time is the destroyer. What does it mean precisely? That every billy second, infinite worlds are being created, being sustained and being destroyed and this is going on from infinite time onwards. So Pravibhaktam, Anekadha Pravibhaktam, in unimaginable way, unimaginable number of divisions, Pravibhaktam means divided. Then what happened? Arjuna, that Pandavaha Tatha, after the Lord gave him that divine vision, Devasya Sarire, now it is not Krishna, the individual's body, it is the Vishwaroopa Krishna, in that body, Pandavaha Apashyat. He beheld at one place, in one second, everything that was, is and will be. That is the indescribable language, description of the infinite. And now Sanjaya is further describing, having beheld that vision, what happened to Arjuna in the 14th shloka, Tathaha. After he beheld that divine vision, Dhananjaya, the conqueror of wealth in the form of name, valor, etc., that Dhananjaya, one of the epithets of Pandava. He is also Rishi Keshaha, he is also conqueror of sleep, Guda Keshaha, he is also Narasabha, is the bull among the human beings. So many epithets are there. Dhananjaya, Dhana, usually people translate as wealth. That's a wrong idea. What will you do with wealth? You cannot even eat wealth. But wealth is the instrument for obtaining enjoyment. That's what people think. But a wealthy man could be a profoundly unhappy person and a poor person could be extremely happy and peaceful person. This is graphically described in the great master. Villagers used to rush whenever they got time to the poor hut, a cottage of Sri Ram Krishna's father, Kshudiram. Why? Because they used to get such a tremendous joy and that joy was the very nature of Kshudiram because he was merged in spirituality and whoever comes within that circle, as long as they sit there, they will enjoy that indescribable peace that passeth all understanding and that's why once they get that taste, they would like to come again and again. They do not know what is the cause but they know what is the effect. If they go there, they will have indescribable joy which they cannot get elsewhere. That is the meaning of Sri, that is the meaning of wealth, that is the meaning of Lakshmi and where Lakshmi is there, all, everything will be there. There will be happiness, there will be peace, there will be valor, there will be victory and there will be all the grains, Dhanalakshmi, Dhanyalakshmi, Vijyalakshmi, Kirti, Yasholakshmi, every imaginable form of bliss, the division of bliss into various expressions is called the division of the Lakshmi and Arjuna was such a person. How do we know? Do not look at the life of Arjuna as depicted in the Mahabharata. Take this verse, he was a sadhaka, he was blessed by God, he had God himself as the guide and he was given this divine vision and this sampath, this dhana, this wealth, spiritual wealth, now specially endowed by the grace of God was being, as I mentioned in my last class in Sadhana Panchakam, in the first mantra of the Isavasya Panchakam, that do not covet Nakasya Siddhanam, do not covet any other wealth, covet only this wealth and Arjuna was given that wealth. What happened to him? Even though he was blessed, what happened? Vishmaya Avishta, he was overcome by Vishmaya. Vishmaya means wonderment. What wonderment? Such a thing in his life had never been beheld before and such a thing cannot be beheld in the world. Such a thing can be beheld first of all only by the grace of God. Secondly, what is that wonderment? Just now I see a Rama, just now I see a Krishna, Tom, Dick and Harry, a public woman, just look when Ravana, Surasa, Rama, what did he see? An enemy. But what did Sabari see in Rama? What was Hanuman seeing in Rama? What was Ramakrishna seeing in that small, so-called, seemingly lifeless image of Ramlala? What was Mirabai seeing in that small image of Krishna? There is a beautiful description. I will come to it. So he was overcome because such an experience is the rarest experiences which even the Devas, higher celestial beings always desire but Lord Krishna himself is telling that nobody had the good fortune. Oh Arjuna, it's by my grace you have got it and what happened? He could not take it. Vismaya avishta, completely overpowered, that means he was not under control, that vismaya, that wonderment had completely overwhelmed him. Then what happened as a result? Instinctively, Krishna, Rama, his hair had stood on end and that happens when we hear something, when we had a wonderful experience, immediately the hair, the hair is never raises. It is kinky but on its own it will just get up like a straight pin and that is the wonderment and what else can he do? Pranamya sirasa devyam kritanjalihi abhashatha Pranamya, immediately he fell down, overcome by that experience. Devam, that divine being, not merely Krishna. Why do I say? Because later on Arjuna himself, Hey Krishna, Hey Yadava, Hey Sakheti, Prasabham Yadukthamaya, in friendliness, in fun, unable to, in my ignorance, understand you, I named you as Krishna, as Yadava, Yaduvamsiya and as my friend but now I understand, Oh Lord, Tat Kshamasva, please forgive me. Of course, the Lord had already forgiven. Had he not, how he would have given this vision to Arjuna? Not only he forgive, a mother never forgives her children's faults because the idea somebody had done something wrong towards me, never arises in a mother's heart. Only she thinks, this is my ignorant child, small child, that's all he can do. There's a beautiful funny story, Durvasa went and kicked in his examination of the three expressions of God's Brahma, Vishnu, Maheshwara and he came to Vishnu and then Vishnu did not even notice him and he kicked him. Lakshmi got very, very upset. Then Vishnu was telling, Lakshmi, when you have a child and you are suckling the child and while suckling you, what is the child doing? He is kicking you left and right in his joy. Would you mind it? This is also a child. Of course, that is the origin of the story of Lord's manifestation as Venkateshwara at what is called Sri Parvatha. Always remember, in Tamil language, old Telugu language, Thiru means Sri, Mala means hill, Thirumala means Sri Parvatha. That is the meaning of it. So this hair stood on end and he was overcome. He fell at the feet of the Lord spiritually, mentally. That means he had completely surrendered himself because here is the Pratyaksha Darshan, Aparoksha Darshan and what was he telling? Prithanjali. Automatically his hands folded themselves in gratitude, in humility, Abhashata. Then certain words came out and whatever words came out were not coming from his lips, were not even coming from his unconscious mind, were coming deep, originated from this divine experience. Why was Arjuna wonderstruck? Not because he was seeing a new thing. He was not seeing a new thing. What does it mean? Means the world was always in front of us but we are not seeing the God there. Who is in front of us? Vishwam. One name for Vishnu is in Vishnu Sahasranama, the very first name is Vishwam. The Lord is called Vishwam. That Lord is standing in front of us. How? At the material cause. Whenever you look at a wooden chair, you are not looking at anything else excepting wood. Whenever you are looking at a pot, you are looking at the clay, nothing else. Whenever you see golden ornament, you see only the gold. There is no object called the ornament. It is just Nama and Rupa. Gold in a particular name and form, wood in a particular name and form and wood in a particular name and form. So Arjuna is not seeing something new. We are also not seeing something new. Whatever we are looking at, nothing but God. But he was given the knowledge. We will get that knowledge by the grace of God when we are ready for it. God is ready. We are not ready. So Arjuna had a new vision but towards the ever existing ordinary thing. It's not an extraordinary sight because anything extraordinary is a worldly sight. Why do I say so? It is one among the sight. Oh, this is an ordinary flower. Oh, this is an extraordinary flower. It's not like that. It is seeing the same thing in a totally different angle, a totally different vision. That's what happens to every sinner when he becomes converted. He sees everything in a totally different way. Gopala Irma had the vision of Krishna but before that she saw Krishna, Sri Ram Krishna and she was visiting him and her idea of Sri Ram Krishna was he was an ordinary person. Then one early morning she had the vision of Gopala. Actually she had a vision of Sri Ram Krishna and Sri Ram Krishna transformed himself into Gopala but then next morning as soon as it was light she ran to Dakshineshwar and then now she was seeing Sri Ram Krishna. Still the vision was not complete. Understanding was not clear. Now Gopala, the God Divine, that Deva wanted to expand her vision. So what did she see? This Gopala entered into Sri Ram Krishna's body, coming out, again going back after few times. The understanding dawned upon Gopala's mother that Sri Ram Krishna is not that old Sri Ram Krishna, that he is Krishna, he is Rama, he is the divine being, everything is divine. An ordinary thing became an extraordinary thing. The same expansion continued through other disciples in the same manner and one day this whole world, she had Vishwaroopadarshana on a day when the Ratha Utsava, chariot festival was carried on in Panihatti, Nepal is called Panihatti and she was telling, I created a veritable Kurukshetra, shouting, singing, weeping, etc. Of course, people would label her as what you call a mad woman. Of course, anybody who has got extraordinary vision is a mad person because he doesn't behave like us. He looks like us but doesn't behave like us. So an extraordinary sight is an entirely expanded spiritual way of looking at everything. That was what he had. This magnitude of the Lord is so vast and in front of the Lord, we the ordinary people are just not even a speck of dust. So is it possible for us to express that feeling if by God's grace we have that divine magnitude, vision of that divine magnitude? It is impossible. One scientist wrote a book and he has given a beautiful description of not the divine Lord but this cosmos, our cosmos. He gave the illustration of a bucket of sand. He said, imagine a bucket is there and it is full of sand. Do you know how many sand particles are there? Of course, it is impossible. Then says each particle of the sand imagine is like a galaxy and there are galaxies which are so far away their light has not even reached the earth billions and billions and billions and billions of light years away and every such galaxy small or big is compared to one grain of the sand. Then he says within that galaxy there are countless that is the word I prefer to use countless billions of stars, planets, meteors so many other things are there of which one of the smallest is our star and in that our galaxy our sun is the biggest star and in this our galaxy there are billions and billions and billions of planets etc. Of all these planets the earth is not even one billionth of a speck and on this earth we are here in one place and our ego covers everything. If you can imagine this you can perhaps these buckets and buckets and buckets of ananta koti brahmandas are there and in that if you can imagine that is the form of God Virat Rupa of the God. Of course, it is impossible the limited mind can never think of the unlimited that's why only one name can be given Purnam Adaha Purnam Idam that is infinite and this also can must be only infinite because there cannot be two infinites more than one infinite. So Arjuna beheld such a majesty of God. I will be narrating a small incident that happened in the life of one disciple of Holy Mother. Holy Mother as we see we know that She is the Divine Mother and it is not empty words She is the Creator, She is the Sustainer and She is the Destroyer. Srishti Sthiti Vinasha Naam Shakti Bhute Sanatani How do we know? Because Shri Ram Krishna himself hymned Holy Mother Sharda Devi on Falaharini Kali Puja day so we can only have faith in His words. Holy Mother had become old and She was suffering from rheumatism so She wanted some treatment and the devotees brought Her to one place called Bankura under an I think expert Ayurvedic doctor and Her disciple and attendant Vaikuntha Maharaj he was a kind of small doctor I think three years course doctorate he had so he was accompanying. One day he was giving a message to Holy Mother's feet as he was doing the message he saw the old dried up wrinkled feet of Holy Mother a thought came to him people say this is the Divine Mother and what do I see the feet of an old woman not even a young woman as the thoughts were passing his mind suddenly he saw that a 16 year old divine girl's feet so tender, so beautiful, so indescribable looking at it he fell down unconscious we do not know how far how much time he was unconscious suddenly he woke up because Holy Mother was touching his back and say oh Vaikuntha what happened to you get up get up instead of giving message you are becoming a stone on my feet and then he woke up he looked at the feet they were the same old wrinkled this kind of experiences many people had with Holy Mother but we rarely come across the narrations or reminiscences of these things these are just just a few that we come across in the written books unwritten I have heard some of them but it is so many are there if with this one small vision the person had become unconscious what to speak of Arjuna so Arjuna fell down at the feet of the Lord Kritanjali with folded hands Arjuna Abhashata involuntarily these words were coming out of Arjuna's mouth same thing will happen to us when we were overcome involuntarily these words will come marvelous I never heard anything like that I never beheld such a wonderful scene in the in my whole life that is the nature of these experiences verse number 15 what words came Arjuna said what did he say the description continues we will discuss about them Arjuna said in thy body oh lord I behold all the gods and all the diverse hosts of beings the lord Brahma seated on the lotus and all the rishis and all the celestial serpents what did Arjuna say I behold what are you seeing oh lord what are we seeing every celestial being div means to shine deva means he who shines and when a person earns extraordinary punya merit he goes into higher worlds and I have to tell you here something in higher worlds the lowest world is called Indraloka and there also everybody is shining why shining because it is the manifestation of knowledge the nature of knowledge is compared that's why somebody had got some brilliant idea you show a small bulb above his head so all beings are first of all that they are shining with knowledge there is no physical object there is no physical body there are no physical instruments or the sense organs it is all mental and there they are not born but they are thrown out divine beings don't die they are not born they do not grow they just be there 16 years young sweet 16 all the time no jara no old age no mrityu no dukkha but there is one dukkha existential dukkha what is existential dukkha there is dukkha that means you know this it is summer it's very hot it's cold very cold it is covid you can't breathe properly with your mask these are called agantukas they come they go the temporary dukkhas similarly temporary sukhas but existential means birth itself is a dukkha growing up is a dukkha becoming old is a dukkha and death is a dukkha being separated from what we like to be with is dukkha and uniting with things or people or events or experiences which we hate is called dukkha this is called existential suffering when buddha said life is suffering he is not referring to the sita and vushna matra sparsha that come and go is referring to this being born and suffering whole life changing all the time and going through this what we call in vedanta six fold change shat urmi shat vikara that is a completely absent those who are on punya they go there they enjoy there how do they enjoy merely by the idea mentally and it is not to be compared to a dream state but a most marvelous imagination you enjoy and that is the enjoyment that's why it is said devaha drishti bhogaha they only enjoy by just looking at it thinking about it by thought that's why when we offer something to god he doesn't physically command it but he accepts everything mentally spiritually and he makes everything spiritual that's what we call it prasada so oh lord in your divine body remember this is not krishna's body it is the divine lord's body what is that body the entire universe what is the entire universe creation maintenance sustenance and destruction at the same time at the same moment billions and billions of things are coming into creation and staying for some time disappearing this phenomena indescribable phenomena is going on so what is the lord seeing sarvam devam everything sarvam bhuta visesha sangham most marvelous visesha wonderment is surprising sangham groups and groups and groups bhutas creatures everything living non-living and how many billions of varieties right from an amoeba once held creature to the most advanced brahma deva i am seeing in one place in one single experience what else am i saying that's being summarized here brahmanam isham kamalasanastam rishim sa sarvan urugam sa divyan divyan urugam celestial serpents and all the rishis all the seers in one place so the essence of this particular verse is i am able to perceive at the same time what are you seeing brahmanam brahma the creator kamalasanastam asanastha sitting on the seat what seat kamalasana made up of the lotus flower and in that flower who sits vishnudeva narayana i see narayana brahma the creator vishnu the sustainer and what else isham shiva the reabsorber i would say not destroyer but reabsorber absorbing every manifested thing into its causal non-manifested form i see what does it mean creation sustenance and reabsorption going on in infinite forms infinite number of times all taken in one divine experience is what he is telling in thy body oh lord i behold all the gods and all the diverse hosts of beings lord brahma and vishnu seated on the lotus and all the rishis and the celestial serpents what does it mean ajna was seeing the life of everything birth growth decay and death everything at the same time srishti stithi laya it is a beautiful thought vishnu whenever devotees of vishnu see they see vishnu where is he sitting on a lotus and what is coming out of his navi navel brahma so vishnu brahma lotus is there any symbolism yes what is the meaning of the symbolism lord vishnu represents the origin the original cause samasthi karana shariram that's why samasthi karana shariram in vedanta is called ishwara narayana is the universal causal form samasthi karana sharira is called ishwara and what does the lotus represent samasthi sokshma shariram that is to say hiranyagarbha the congregation the cosmic form of all the subtle bodies is called hiranyagarbha the manifestation of ishwara the grossification of ishwara is called this hiranyagarbha and this lotus represents the grossification into the universal this subtle body universal subtle body not individual and on that lotus from that lotus came brahma so what does the brahma represent samasthi sthula sharira pratibimbha chaitanyam he represents the what is called chidabhasa the reflected consciousness in everything this is the symbolism of lord vishnu represented as sitting on a lotus and brahma is there he this rishti sthiti laya karana in vedanta we call this manifestation the universe chidabhasa reflection of the chit in various forms the nearest way to understand is when we are sitting in a cinema theater the screen represents the mind and the light represents the chit and the the light when it is percolates through the film and what appears on the screen illuminating the screen it is the various manifestations of that light that is called chidabhasa or reflected light reflected consciousness and that represents this entire universe that is being created being sustained and this is being re-absorbed into it so do we can still say that this world is that divine world even after this terrorist comes and beheads the head of a teacher somewhere and many people are protesting against the reactions etc yes we always forget that srishti is followed by sthiti and sthiti is followed by what laya so this is the laya good and evil are changeable thing good is changing into evil evil is changing into good there are no two absolutes called good or evil so everything that is happening is the divine leela but what is our problem we like srishti birth is wonderful some things in sthiti the good and evil the dichotomy we cannot tolerate only one thing of it we want the good the beatific the beautiful the blissful the enjoyable that is what we want but the psychology is if there is no good you cannot recognize the evil similarly the reverse is also true if the evil is not there the good also will disappear along with it that's why in the deep sleep state neither good nor evil because it is the very nature of the mind it is constituted of dvandva reality and if there is no mind there is no experience there is no world there is no creator there is no god what remains is one holistic universal consciousness called chit chidabhasa is not possible that's why whether we see a good person a bad person so ram krishna was telling that there was a ferocious person he came to the dakshineshwar temple and everybody shrunk away from him he was looking so fearsome and this person came and he heamed say ram krishna said i saw the whole temple of bhavatarini is shaking and then say ram krishna narrated another incident a terribly evil person came to dakshineshwar and he also went to bow down in front of the mother say ram krishna instantaneously understood his insights but he said there also the divine mother is vibrating as what as unconscious something no the same divine mother which manifests as the good as the spiritual is also manifesting as the material as the evil this is called universal vision vishwaroopa hitler is none other than sri krishna ramanasura is none other than rama kamsa is none other than krishna how do we know because when krishna killed or destroyed that ajnana which is called kamsa a light came and merged in krishna when krishna through his chakra got rid of the head of the shishupala and tantavakra beautiful light came and merged in sri krishna that light belonged only to krishna it was seemingly hidden for some time when that cover is removed it just merged his human language saying it became one with the divine lord that's why the poets say that anything ordinary looked at worldly eyes is ordinary same thing looked at in a even aesthetical way is extraordinary a snow drop every snow drop is totally different not only that a poet as him would somewhere up in a poem to see the whole universe in a dew drop so arjuna is continuing what he was seeing aneka bahudhara vatra netram pasyamitvam sarvatah anantaroopam nantam namadhyam napunastavadim pasyami vishweshwara vishwaroopa these beautiful words pasyami i'm seeing what are you seeing i behold thee with myriads of arms and bellies with myriads of faces and eyes i behold thee infinite in form on every side but i see not thy end nor middle nor thy beginning oh lord of the universe oh universal form let us analyze the sanskrit verse aneka eka means one aneka means many infinite bahu hands udara bellies vatra mouth netra i pasyami i am seeing tvam i am seeing you sarvataha in everywhere all around anantaroopam i am seeing infinity what is he telling so you imagine like in a calendar the lord is there and thousands heads are there thousands eyes are there i i cannot imagine a person with even two heads and if he had a good cold and how much of water is flowing through each one of the nostrils now here would be four nostrils how much water is coming from the four eyes how much hachi that is sneezing is coming through that thousand mouths it is foolishness to imagine like that but what does it mean anywhere you see a hand god's hand anywhere you see a leg god's leg anywhere you see a head god's head anywhere you see an eye god's eye anywhere you see a belly that is god's belly anywhere you see a mouth that is god's mouth a whatever you see hands legs eyes ears nostrils tongues mouths and heads and chests and then bellies a whole body in other words and it need not be human body it can be any body a mountain is a body a river is a body a forest is a body anywhere you see whatever you see that is nothing but what was arjuna seeing is not seeing an individual species or person or an animal he is seeing only the divine lord that is what he is telling then he is exclaiming ananta infinity where is the beginning where is the east where is the west where is the south where is the north where is above where is below just imagine nantam i do not see your end namadhyam i do not see your middle na punah tava adim punah tava adim your beginning i do not see pashyami i do not see here pashyami has to be added that nakara that means i do not see your the beginning the middle or the end just imagine there is a huge circle and imagine billions and billions of beings are going round and round and round and round or even better imagine billions of beings are there and it is being whirled by a machine now show me where does that circle begin where does that end that's why swami vekananda was given beautiful that's man is an infinite circle with a point whereas god is infinite circumference without any point this is a beautiful analogy that is what arjuna was experiencing and in ananta there is no beginning there is no middle there is no end what is the idea whatever we behold in this world either through pictures or through radio or internet or through books and personally they are all nothing but different manifestations kaleidoscope manifestations of one divine lord one light as infinite number of cinemas whatever cinemas have been taken are being taken will be taken when you watch on the screen is one light is one that one light myriads it will be living non-living the moving non-moving the inert and that with life and small big everything is there that's a beautiful analogy now look at it the scientists are trying to find out where is the beginning of this cosmos where is the beginning of are there any galaxies after reaching there it is funny in the before science developed many of us used to think why do you say many of us because may not be in this life but in my past life in your past life to think that there is the earth comes to an end and if you can take somebody and it is surrounded with water take him in a boat and then push him after taking to some distance and the currents will carry him and he will fall from there and that is the end of that person many cinemas moral cinemas that is how we see an evil person is thrown from a high place and he falls and falls and falls and falls and that is really false so where is the beginning middle and end idea is infinite the whole universe is infinite and so there is no beginning that's why srishti is anadi srishti is anadi stithi is anadi and laya is also anadi in anadi in infinity ananta everything is anadi beginningless therefore endless there was a beautiful story funny story there was a devotee of bhagavan krishna he was an old man he was a brahmana he was extremely poor and he had only one wearing cloth and he was washing it wearing it washing it wearing it and it had become worn out it has because he used to think of god and along with him that cloth also had become very very very holy the edges have gone and then he wanted one day he was looking at wonderment and then he wanted to wear it in the right way he could not find the top the bottom the sides the beginning the end and that day he must have been studying this particular 16th verse nantam namadhyam na punasthavadim he looked at his cloth said oh lord what is what a great grace you bestowed only through this cloth where i cannot find the beginning the end the sides the anything i understand your nature just like this cloth you are beginningless you are middleless you are endless so we can only wonder hishta roma dhananjaya so what does it mean when we look at the world we see this finite world as infinite only when we are given that divine light that is called sarvatra brahma darshanam that is called brahma satyam and all this gita is going to take us to that end we will explore these beautiful verses tomorrow morning again may sri ramakrishna holy mother and swami vekananda bless us all with bhakti today let us not forget is what they call kojagari lakshmi puja day and marvelous things happen hindus worship on this poor nima day it is a special day for mother lakshmi may mother lakshmi also bestow herself upon us and i said lakshmi means i said lakshmi means not wealth but the wealth of spirituality wealth of knowledge and above all unending infinite bliss