Purusha Suktam Lecture 16 on 07-September-2023

Full Transcript (Not Corrected)

So the Devas, Sadhyas and the Rishis with the help of the Rishis. Rishis represent the exact right knowledge of how to create. They represent the Vedas. The Devas represent the powers. And the Sadhyas represent anyone who assists them. So a great Yajna was going on. It is a Manasikai Yajna. Who was the fire? The Virat Purusha. And who is being offered? Virat Purusha. This marvelous concept. Whenever we start eating something, we also mentally are supposed to do Brahmaarpanam Brahmaavehi That is, Brahman is the offering. Brahman is the instrument through which it is offered. Brahman is the fire into which it is offered. Brahman is the one who receives the offering. And it is Brahman only who is doing everything. And this whole marvelous concept called Brahma Yajna culminates. It ends in seeing only Brahman. Brahma Karma Samadhi it is called. Beautiful word. Karma Samadhi. Whatever we do, that becomes a Samadhi. Same idea was expressed in the Shiva Aparadakshama Padas Tottram Idhyat Karma Karomi Tat Tadakilam Shambho Tava Aradhanam And that is the truth because I gave many times example of a dream. So everything is a dream. The enjoyer, the enjoyed, the instrument of enjoyment and the consequent joy or suffering. Everything is nothing but one single mind. Our mind. And our mind is nothing but, truly speaking, consciousness. And consciousness is nothing but Brahman. So, as these great people, as if God was dreaming, let me create. So he who is and who will be, the one only, as if mentally separated himself, let me be the creator. Before creation, he was not the creator. That is why in English language, we have a very beautiful suffix. We add ER whenever we do something. Suppose you see somebody, he is walking, he is a walker. Someone is sleeping, he is a sleeper. Someone is doing some job. So, we add ER, walker, talker, only in English language, the person who cooks is not called cooker. But he should also be called a cooker, self-cooker. So, what are we talking? Everything is God's dream. We don't, or the scriptures do not call it a dream. But they call it Leela, and our dream is nothing but a Leela, a sport of our mind. Why do we call it a sport? Sport is really enjoyable, and really we enjoy even negative experiences upon waking up, when we realize it is nothing but a dream. It is nothing but a dream, supposing in a dream, one of our close friends comes and slaps us. And of course, we will be very, very angry with that person in the dream. But supposing we wake up, and next day that friend happens to visit us, especially with nice sweets, etc. And then we are narrating, you know, yesterday I dreamt that you came and slapped me. This is what I tell to my devotees. Maharaj, I have dreamt of you yesterday night. Immediately, my heart starts beating faster. Did I slap you or anything like that? No, no, no, no. You just talked very nicely. I was very happy. At least you are thinking of me in the most positive manner. Positive manner, so Bhagawan's, what we call Swapna, the scriptures call, is a Leela. Everything is a Leela. Shri Ramakrishna specially emphasizes this point, from Nitya to Leela, from Leela to Nitya. What is the speciality of this dream concept? Because when we wake up, it is marvellous by recollection. But at the same time, nothing real has happened. So the whole creation, our dream creation, Swapna Srishti, Swapna Stithi, Swapna Laya. How does Swapna Laya take place? As soon as somebody slaps us, we wake up. That is called Laya. And we look back and then we say, what a beautiful dream, sweet dream, or unhappy dream, nightmarish dream, whatever it is, but really it doesn't impact us, should not impact us. Of course, if somebody, there are all sorts of people in this creation, I saw a bad dream, I saw a bad dream, is something going to happen, somebody came and complained to me. I told him, why are you expecting something bad to happen? You are already suffering by just recollecting that dream itself. That itself is bad enough. See, fact is, whatever is to happen is going to happen, not because of our dream, not because an astrologer tells us. Anyway, it's all mental conception. Yagna was a mental conception. And with regard to that, I gave a statement. Everything in this world, samsara, is an idea. The world is an idea. This, all of us have to accept. If we have that rational power, reasoning power, something comes in the form of knowledge. I react in the form of knowledge. The resultant happiness or unhappiness is also a thought in our mind. Everything is a thought. But if we can convert the whole thought into Brahma Karva Rupti, that would have been the most marvellous thing in this whole world. Now, in our last class, we have seen Chandrama Manaso Jataha, Chakshoh Suryo Ajayata, Mukha Indrashcha Agnishcha, Pranadvayu Rajayata. What is happening? A triangle has been created by God in His Leela, in His dream. What is it? The Adi-Devatas, Adi-Devatas, Adi-Daivika, Adhyatmika, Adi-Bhautika, Ishwara, divided Himself into these three. He is the total power which energises everything. He creates the object of enjoyment. He creates the subject of the enjoyment. And the subject is called Adhyatmika, the object is called Adi-Bhautika, and He sustains both of us, bringing us together, so that the subject comes into contact with the object and obtains appropriate knowledge, happiness or unhappiness, and this whole concept is called Samsara. So, Chandrama Manaso Jataha, that is the power of Virat Purusha in the form of the moon. He becomes the presiding deity of our mind and the Aditya, this what we call Sun. Remember, for a Hindu, it is not a mere dead burning gas, it is nothing but Devata. That is why we all turn towards Him and then we recite the Gayatri Mantra, The whole concept is for that last third sentence, let Him endow us with right understanding. What is the right understanding? That is the right understanding. That is the real purpose of this entire description of creation. So Indra and Agni. Why two? Because Agni forms what we call the speech in the mouth, but Indra should give us the strength. So one gives us the strength, another gives us the inspiration. That is why Swami Vivekananda's talks are so inspiring that they create so much of perspiration within each one of us. Then Pranadvayu Rajayata, so this breath we are taking, Pranavayu, oxygen we are breathing. Vayu Devata has entered into the nostrils in the form of breathing in and out, breathing in and out is the process by which Prana itself is taken in from Vayu Devata, sustained, and whatever is wasteful is taken out. So whatever goes in, that is input. Whatever comes out, that is the output. Output doesn't mean only answering calls of nature. The whole energy that has been equally distributed in our body must end up in activities. That when we are engaged in some activities, that is called output of the energy. Here only, as I said, only a few examples are given and rest we have to supply like etc. And then Navya, Asid, Antariksham, that is the Virat Purusha's Navi, middle part, it became the middle space, Sirshno Dhyau Samavartata, the Svargaloka, that manifested as the head of each one of us. Why head? Because if we lead a good life, right life, we have to be endowed with buddhi and the buddhi guides us what is dharma. Dharma means that which conduces to health, happiness and progress in every field of life. That is called dharma. Swami Vivekananda gave a beautiful definition of what is dharma. Dharma, whatever brings us nearer to God, that is dharma. And what is Bhagawan? Sat, Chit and Ananda. We become holy, we become wise and we go on getting more and more happiness if we are moving towards God and that which brings us nearer to God is defined as dharma and that which takes us away from God, that is defined as adharma. A most beautiful definition by Swami Vivekananda. So head is considered as the heavenly place and if our happiness is highest, that is called Sirshna or the head and if our happiness is less, that is called middle space. As our happiness decreases, it is called Bhuloka, Padbhyam Bhumir Dishaha and then Dishaha Shrotra, another example that the Digdevata, space, Akasha Devata took the form of sound and entered into our olakas, windows, houses called the ears. Tatha, in this manner, Lokahan Akalpayat, Virat Purusha has thought about it. As he thought about it, then everything came out to be real. What is the point? The point is when we are dreaming, we don't say it is unreal. So whatever we experience, that is real. That is the definition of a world. So a person enjoys superior type of happiness, that is called Indraloka, even greater happiness that is called Prajapati Loka, Brihaspati Loka and finally Brahma Loka or Satya Loka where Satyam, Bhagawan's presence most manifest is also called Saguna Brahma. But the further way we are, that is called Bhuloka, then the seven Lokas until Pathala, Atala, Sutala, Vitala, Rasatala, Talatala, Pathala etc. That is diminishing returns, diminishing happiness. Pathala, very little happiness, there will be happiness but it is so little like 1% happiness, 99% unhappiness, like that. Now comes, why is the scripture so elaborately talking about Srishti? Is really that is the purpose of the scriptures? That I will tell you, who is your grandfather? You is your great grandfather. If this is the purpose, the scriptures are totally useless. What is the purpose? There is the, let us remember the law that the effect can never be different from the cause. What is our cause? Say, if we say like this, I am born from my parents, they are born from their parents, it is like an Egyptian pyramid. At first, it will be incomprehensible but as we go on tracing back, tracing back, it becomes what we call a singular point of singularity. Only one point will be there. So like that, ultimately we trace our descent to that Virat Purusha and from him we all came, the whole universe came, that is called involution. And having come down, there is no further down, the only way is we have to go up. That is called involution and the human body is the highest peak of biological involution. And what is the purpose? In philosophical language, we call it teleological urge. What is teleological? Teleological, there is our Swabhava, our real nature. That is what Swami Vivekananda preferred to call potential divinity. It will not allow us to keep quiet. Okay, if you want, manifest. If you don't want, don't manifest. No, there is no choice because evolution is like an escalator. It takes us further and further up and up, not down, up and up. And we cannot get rest until we reach Bhagawan. That is to say, it is an evolution in understanding, in knowledge. It is not a physical, geological, what we call spatial progression. It is only understanding, and as we understand better and better, then our satyatva, our satbuddhi, satcharitra, good conduct, dharmic conduct grows. As we grow dharmically, our wisdom grows. As we grow in wisdom, our happiness grows. And then we understand, happiness comes from being oneself, and the highest happiness is to know that there is nothing else excepting me. This is the purpose, and that is going to be described in the 16th as well as in the 17th mantras of this Purusha Suktam. Even though it is put like that, actually the next half, the latter half of this mantra should be put forward actually. Having created everything, what did that Paramapurusha, that Vishnu, that Virat Purusha, what did he do? Sarvani roopani vichitya. And who is he? Dheeraha. Dheeraha means what? All-knowing, puddhiman. So, he is Sarvajna, that is why this peculiar word Dheeraha comes to us in Bhagavad Gita. In Bhagavad Gita also we get this word, in Upanishads also we get, Dheeraha means real name of, meaning of Dheera is Paramatma, Sarvajna. If anybody realizes that I am Paramatma, what happens? He becomes Sarvajna, because Brahman is Sarvam. But even that concept is only lower concept, because a person who realized Brahman will never say Sarva, there are many things, a whole world is there, a whole world is Brahman. He doesn't say that. There is no world, only Brahman is there. When there is one, the speaker, the spoken, the instrument of speech, everything becomes one, this is called Triputi. Triputi itself will disappear. Triputi can work only in the realm of the mind, the knower, the known and the instrument of knowledge and the resultant knowledge, actually four. But this Triputi is necessary for that knowledge. We are not talking about that. Dheeraha means that Paramatma, who knows, really there are no other things, I am the only one, but I am idly, I am thinking, I am dreaming, I am doing Leela, Leela Dhyana. Even that concept of Leela Dhyana is only from our point of view, because when you are in deep sleep, deep sleep means Advaita state, there is no enjoyer, enjoyed, instruments of enjoyment and the resultant experience, all these will disappear when we are in the deep sleep state. We don't even think about God, because we become temporarily God, pure consciousness. So what did this Paramatma do? He created the worlds, He created the Lokapalas, that is the rulers of the world. He created all sorts of bodies, creation, living as well as non-living and we cannot live without the non-living. If there were to be no mountains, no rivers, etc., according to the western concept, not according to Hindu concept, according to Hindu concept, all mountains are Devatas. Himalayonama Nagadhirajaha Asti Uttarashiyam, this is Devatayaha. What about all the rivers, Ganga, Yamuna, Kaveri, Krishna, Saraswati, Yamuna, Gangecha, Yamunechaiva, Udavari, Saraswati, Narmade, Sindhu, Kaveri, Chalai, Asmin, Sannidhing, Guru. So all rivers are there, but if you have ever visited a sea, an ocean, touched the water, every river is there because it is only from the ocean, the Bhagawan, what is called free distillation plant, He takes out all over the world because without water it is impossible to live. So every river is nothing but ocean water only, but we give different names. But the Samudra Devata, marvellous, Samudra Devata is called Varuna Devata, is the manifestation of water. He did not want, He did not allow Rama to build a bridge. So Rama said, I will finish you, I am your boss, you have forgotten, and immediately he came running, yes, yes, yes, I will allow you to go and that is called Rama Setu. So what are we talking about, according to Hindu spiritual view, everybody's spiritual view, there is nothing that is not sacred because everything is Bhagawan. Even American Indians, Red Indians we call it, for them every tree is a Devata, the earth is Devata, all the plants etc. are Devatas, there is nothing which is not Devata. But we have lost that original Vedic vision, that is why we have been reminded, we have been seeing in the Aitareya Upanishad, the Pirat Purusha's hair is nothing but all the plant kingdom and where there is plant kingdom, there will be animal kingdom, insect kingdom, all sorts of living, non-living creatures will be there and the whole thing is called holistic conception, that is everything depends upon everything else. So what did Bhagawan do? He created all forms, Sarvani, Rupani, Vichitya, means having created, what did He do? Now supposing, I will give an example then I will come back to this, suppose you have four chairs in your house and then you want a particular chair, there is a small chair, it is fit only for a child, there is a huge chair fit for the fattest person in the family and different types of chairs etc. and you want that chair to be brought into the garden, you can't simply say bring a chair, you have to specify which chair, even if there be two chairs, nobody is going to obey you, so you will have to specify, is a chair number 2, chair number 3, chair number 4 etc. you have to tell, that is called Nama. So the whole world is nothing but Nama Rupa, otherwise Vahara is not possible, transaction is not possible, so if you don't distinguish between 1 rupee, 100 rupees, 1000 rupees, 1 lakh of rupees, you know, just now I remembered, Shri Ram Krishna used to witness some dramas at Dakshineswar Kali temple and he used to reward the actors and actresses according to the bhava that was reflected within himself, somebody had acted very well, he will feel the reality of it and that person will get a huge, so Madhur Babu, who was his supplier, he used to make, first he made a huge bundle, Ram Krishna, he was expecting, he will open that bundle, take a few coins and give it to the actors, actresses, no, no, Shri Ram Krishna was in ecstatic mood and he will push the whole bundle, this is all yours, Madhur Babu understood, if Shri Ram Krishna goes on doing this, I will become Diwala. So then he started only giving a few small coins in a heap, Shri Ram Krishna used to push it, he could not even touch it properly, push it, how much, it all depends upon how much bhava they were able to rouse, excite him by their acting, singing, etc. So why have I remembered this one, because every object in this world doesn't produce exactly the same reaction, even if there is between two sweets, even between same sweet yesterday and now fresh, there is so much of difference will be there. So some names have to be given, what is a name, for the sake of vyavahara, transaction, you bring such and such a thing and even if you are, what is called this GPT chart, you will have to give exact prompt what you want, otherwise it will, question mark will come, please convey to me what you want, I did not add the word hell, that is what it will do it. So GPT prompt should be there, that prompt is called Nama, Sarvani Roupani Vichishtiya, who Dheeraha, that Paramapurusha, Paramatma having created, Namanikritva, he gave different names, small, big, maybe adolescent, youth, middle aged person, old aged person, of course dead person, so enthusiastic person, dull person, different names are there, so Abhivadhan and then he commanded, now you go on doing, transacting in this world, Yath Asthe, so such a person, why this description, because now we will come to the earlier part of this, this Paramatma, who is the creator of the entire world, Nama, Rupa, the whole universe according to Advaita Vedanta is nothing but Nama and Rupa and if we want Prayojana, so the same out of clay, if you make a plate for eating, make a tumbler for drinking, make a pot, maybe either for cooking or for storing, so different purposes, so that is called Prayojana, so Rupa, Prayojana, Nama, the whole universe is nothing but Nama, Rupa, Prayojana, having created, then he entered into them and then he started sporting, that means I do not exist, you do not exist, nobody else exists, he is only sporting in the name of, so Jeeva Manushya, Manushya Jeeva and Mosquito Jeeva, Donkey Jeeva, Dog Jeeva, etc., so this is what a great being, who did lot of Upasana, he wants to express, I realised that being, which being, who made all these things, that is what he wants to tell, Vedaha Metam, surely you will remember, this was one of the grandest utterances that Swami Vivekananda had made at the Parliament of Religions, there was a Rishi, he is called a Rishi because he realised that Paramatma, only a being, a person who realises Paramatma, he can be called a Rishi, not anybody else, so that Rishi, he is expressing, I know, Veda Aham Etam Purusham, I know that being, Aham Veda Aham Etam Purusham, this great being, Paramatma, what Paramatma, Mahantam, there is nobody, glorious, greater, infinite, the one, the creator, etc., what type of person, why is he describing, because a person who knows, beautifully expressed in the Taittiri Upanishad, Brahma with Brahma, Eva, Bhavati, a knower of Brahman becomes Brahman, a distinction between the person, the instrument of knowledge and the object of knowledge and the resultant knowledge has completely become annihilated, I am Brahman, it is only for our understanding, a Brahma Jnani can never say I am Brahman, to whom is he going to tell and how is he going to tell, through speech, through thought, through some indication, how is he going to, whom is he going to tell, there is nobody else, so this is for our edification, that is what we need to understand, I have realised that being and his Mahantam means the greatest, greatest means he is Sat, he is Chit, he is Ananda, or in the words of the Taittiriya, he is Satyam, he is Jnanam, he is Anantam, but Puranas use the word Sat, Chit, Ananda, because our main emphasis would be on happiness, so that being I have realised, I have become Sat, absolute existence, I have become Chit, I have become that ultimate absolute knowledge and I have become happiness, I am not having happiness, I am happiness, that is what he says Aditya Varnam and then Aditya Varnam, what is the nature of that Mahantam Purusham, he is of the hue or the colour of Surya Deva, what is Surya Deva, that is light, he is of the nature of light, what is light, that which gives us knowledge is called light, in Aitareya Upanishad also, because this is earlier actually, Purusha Suptam from the Vedas is much earlier, all the Upanishads derive their ideas from here, later on Bhagavad Gita squeezed the essence of it and then he presented it, Gita, Gita Amritam Mahat, Dugdham Gita Amritam Mahat and who are the drinkers, Sudhi Bhokta, Arjuna was only a calf for the mother, all the cows to release their milk, what is that milk, Gita Amritam, essence of all the Upanishads and all the Upanishads, where from did they derive their essence, from the Veda, earlier part of the Vedas, Rig Veda is the earliest part of it, so Aditya Varnam, he is of the nature of pure knowledge, that is why reinforced by the word Tamasastu Paare, Paare means beyond, far beyond, of what, of darkness, darkness stands for ignorance, Agnana and light stands for Jyoti, stands for knowledge, so I know that person, I have become that person and he is Brahman, called Brahman, Paramatma, Radh Purusha, by whatever name you call it or Hindus, whomsoever they worship is Brahman, if a devotee of Ganesha, is Ganesh Chaturthi, is going to come and this Krishna Janmashtami had happened today, so Krishna is Bhagawan, Paramatma, he is Satchitananda, he is Parabrahman, for his devotees, Narayana, Jesus, yes, Jesus Christ, Allah, but only they don't think about it, they think he is only Saguna Brahma, but our thinking doesn't make God what he is, if he is Saguna, Nirguna, that is why in our hymn, beautifully, He is with qualities, he is also without qualities, he is Saguna, nobody can tell what God is, so Shri Ramakrishna's main teaching, do not limit God, that he is Saguna or he is Nirguna, Nirguna cannot be Saguna, Saguna cannot be Nirguna, the one with form cannot be without form and the one without form cannot be with form, Shri Ramakrishna's greatest teaching in the first chapter of the Gospel of Shri Ramakrishna to M, God is with form, God is without form, God is beyond both form as well as formless, what does it mean? He is, so far as mind is concerned, with quality without quality, with form without form, he is happiness, he is unhappiness, but he is far beyond any one of our mental concepts, that is why Swami Vivekananda beautifully tells, man, God grows as man grows, does God really grow? No, as a human being's capacity to understand grows, his understanding of God also grows, that is what is called growth of the God, so here was a Rishi, boldly he is declaring, I have realized him, who is Srishti Karta, Vedaha Metam Purusham Mohantam, who is that person? He is pure knowledge, there is not even a wee bit of ignorance in him and then not only he is like that, he is also the Srishti Karta, we are all part of the Srishti, we are all effects, if there is an effect, there must be a cause and let us not forget the law that the effect will be exactly having the same nature as the cause, if Bhagawan is Purusha, Mahanta, Aditya Varna and beyond all Ajnana, we must also be the same, not only that, he is the one, he has not created, taking a separate material, there is no separate material like a spider bringing out thread from its own self, Bhagawan was the material, Bhagawan was the intelligent cause, Bhagawan is, was, will be the Abhinna Nimitta Upadana Karana, I have realized and he created and the whole purpose of this description of creation is to tell you have come from him and you are going back to him. So that is why it is said the Rishi is boldly declaring Vedaham, I know that Parama Purusha and he is a Dheera and what did he do, he has created, brought about all these forms, Sarvani, Ruhmani, Devas, Manushyas, Pashus, Pakshis, Vrikshas, living, non-living and then what did he do, having created, who entered into them, he himself entered into these bodies making them alive, without consciousness, without Prana, there is no Jeeva at all. So all of us do not exist as separate beings, that is what you are also Paramatma, Mosquito is also Paramatma, everything is only for nothing but Paramatma. So is it possible then you look at any object and then you say this is Paramatma, no, first this is what Sri Ramakrishna says, if you want to know the nature of the staircase and the lower floors, first you go to the roof and then you come to know, have the knowledge of the roof, once you have the knowledge of the roof, then you come down, come down means what, you extend that knowledge of the roof to the staircase, to everything in the house, the roof, whatever material it is made up of, the whole house has that material. That means only after realising God, we come to know everything is God, otherwise there is the danger of getting the opposite knowledge, what do we see, a lump of clay and that is the effect. If lump of clay is the effect, then the creator will be, the main material will also be lump of clay only and how does a lump of clay come to know that I am a lump of clay, because he has given us intelligence, if I have intelligence, you have intelligence, then Bhagawan must be having infinite intelligence, that is how this is called evolution, that is we came from God and then we slowly come to know, we have come from God and we are not separate from God, that is the purpose of creation and remember, this is what we also have earlier. How? So in the Taittiriya Upanishad, 3rd chapter, 3rd section called Bhrigu Valli, there was a spiritual aspirant called Bhrigu, his father was a knower of Brahman, which proves that even married people, people who had children, they can be Rishis, most of the Rishis were married people, so when this son approached him like a disciple, please teach me, this was the first thing he said that Yatova Imani Bhutani Jayanti, the whole creation, all beings from where they have come, especially living beings and because of whom, in whom they are all living, Ena Bhutani Jayanti and then in the end, Yat Prayanti Abhi Samveshanti, that is to say Bhagawan is manifesting as creation, Bhagawan is manifesting as the maintenance of creation, Bhagawan is again going back into His non-creative Swarupa and it goes on eternally, that is why it is called a Brahma Chakra, Nirguna, Saguna, again Nirguna, Brahma Chakra and I have realised, what did I realise, there is nothing else excepting God, everything else is God, above is God, below is God, East, West, South, North is God, inside, outside is God, that is what I come, then we move on to the 17th, okay, that was the marvellous knowledge the Rishi has given and that was what the Rishi Vivekananda has proclaimed throughout at the Parliament of Religions, exactly the same words, we don't know historically, but maybe that was the Rishi who said, इदाहमेतम् पुरुषम् महान्तम् अधित्यवर्णम् तमसः परस्तात् तर्वाणि रूपानि इचित्यधीरः नामाने कृत्वा अभिवन् यदास्ते Maybe it is the same Rishi, but it doesn't matter, because there is a way of saying, very beautiful incident I remember, there was a controversy whether Krishna was the author of Bhagavad Gita, this was brought to the notice of Shri Ramakrishna and Shri Ramakrishna gave a marvellous reply, he said forget about Krishna, do you accept that Bhagavad Gita is the greatest scripture, the questioner said yes, and so instead of saying Krishna had written this Gita, you have to say which is non-controversial, whoever created this Bhagavad Gita is Krishna, about any book, Shakespeare's works, there is a big controversy, was there any person called Shakespeare, and then the answer is whoever has written those works, you call him Shakespeare, we call him Shakespeare, and we will not be, we will be unshaken from the concept of Shakespeare, that is how we have to understand a Rishi is one who realised I am Brahman. So whether you call him Vishwamitra Rishi or Gautama Rishi or Bharadwaja Atreya Gautama, it doesn't really matter very much. Now that is the highest knowledge, rarely you find this highest knowledge in such a beautiful expression, but what happened, this Rishi who realised it, he has to express how did I become a Rishi, because I got it from my Guru, how did my Guru get it, from his Guru, so this is called Guru Parampara or Shruti Parampara, Karna Parampara, Karna means ear, so in those days there was no written material, a writing given as form has not been probably discovered, in every civilization it was like that, so somebody had realised, he taught it to another worthy person, and that worthy person, second disciple in his turn passed it on, this is what Asmadaacharya Pariyantham, Vande Guru Paramparaam, that is how we had to remember our Gurus, what is the usefulness, otherwise I have discovered, no, no, no, you are stupid, you could not have discovered, you got it from your Guru, he could not have got it by himself, so he got it from his Guru, ultimately Padma Bhuvam Narayanam, Narayanam, this is being told here, first Nirguna Brahma created Saguna Brahma, that name of the Saguna Brahma in the Puranas is called Brahma, the creator, another name for him is Dhata, that is why sometimes we say Idhata, so Brahman conveyed that knowledge, my child, you are not Brahma, you are Brahman, you are me, I am Brahman, and then he said that you propagate it, Ram Krishna gave that knowledge by touching to Swami Vivekananda, and Swami Vivekananda, he went and proclaimed it, this is called Guru Paramparaam, how do I get this knowledge, because of my Guru, where from he got it, from his Guru, where from he got it, from Ram Krishna, where from he got it, he got it, like that goes on, ultimately it came from God, that is why Ishwara is called Purusha Viseshaha, the first person who realized I am pure consciousness is Ishwara, according to the definition by the Sankhya school of philosophy, so Dhatapurastat Yamuda Uda Udajahara, Shakra Pravidhwan Prathisaha Chatasraha, Tamevam Vidhwan Amrutaiyabhavati Nanya Pantha Ayanaya Vidyate, so first Brahma, he got this knowledge from God himself, Virat Purusha, and then he conveyed it to another, his disciple, who is called Shakraha, who is also called Indraha, and then Indra spread it, Prathisaha Chatasraha, to the four directions, so the four faced Brahma gave it to Indra, Indra understood, that means realized, and he spread it in all the four directions, not only that, that each one of us have to become Rishis, that was the dream, is the dream, will be the dream of Swami Vivekananda, because no, there is no Jeeva, every Jeeva is really Paramatma only, but temporarily there is a misunderstanding in our mind, that is why we are called Jeevatmas, everybody will be liberated, nobody will be left behind, nobody goes to hell permanently, temporarily yes, why? Because once a person visits hell, greatest benefit will be, he never wants to go second time there, that means the only way is, if there is hell, there is heaven, heaven only you have got choice, either you can go to the right side or the left side, what is heaven? We are not talking Indra's heaven, Brahma's heaven, we are talking about Bhagawan's heaven, some people call it Vaikuntha or Goloka or Devi Loka or Kailasa, these are all different names, but the basic material is exactly the same. So in this verse, how this knowledge came to be propagated is being explained, that is all knowledge belongs to God only, because originally it is coming from God, when I say knowledge, I mean knowledge, you are an artist that came from God, you are a scientist, that knowledge came from God, you are stupid, that knowledge also came only from God, I am not joking, because this Maya came from whom? From God only, that is why in the Bhagavad Gita, profound scripture, what does it say? That is only under my direction, this Mahamaya has manifested itself in the form of this whole creation, Maya Adhyakshina, by my presence, so Maya is only power, that is what again Krishna confirms, So the creation was by Him, creation means duality, duality means samsara, samsara means ignorance, ignorance means limitation, limitation means suffering, is there any way? Simple, go back, do not remain as an effect, you go beyond, how to go beyond effectiveness, effect? Go back to your cause, and then when you go back to your cause, you understand that I am the cause of my own effect, this is called karma phala, but once we reach that state, we have the freedom not to come back again, that is what He wants to tell. So, now you see what Swami Vivekananda had done, he took the first two lines from the earlier mantra, and he took the latter part of this mantra, So, slight, a few words, changes there, but he took it from here, and then he took also from Shweta Shwetra Upanishad, as I mentioned to you, this Purusha Suktam is supposed to be earlier to many of the Upanishads, and most of the Upanishads have taken these ideas, and they, in their own way, elaborated it, but the distinction is, after realizing, every Upanishad was the teaching of a Rishi, a Rishi who practiced spiritual disciplines, realized God, and then finally, he proclaimed it to other people, Here, What does it mean? That unless you know, we know, each one of us know, that Paramatma, knowing means what? Some Paramatma, one will not be free from Samsara, not only that meaning, some commentators give other meaning, which is even more wonderful, you have no choice, you think, oh, I will be here permanently in this Samsara, no, you have no choice, if you do not wake up, somebody will slap you in your dream, and wake you up, when you wake up, at first you are angry, what right that fellow has got to slap me, and then you realize, that it is all nothing but a dream, so who really slapped? You slapped your own self, you woke yourself up, that means, each soul is potentially divine, this is called teleological urge, all of us, as if we are helpless, being dragged upward, and upward, until we reach God, we cannot stop, that is why my favorite expression is, we are standing on the escalator, or sitting on the escalator, whether we make an effort or not, escalator will take us forward, but if we make effort, you must have noticed, some people will be sitting on the right side, may be in India or UK, some people will be fast moving, with their bag and baggage, on the left side, because they are in a hurry, so all of us have to hurry, at some point of time, so this marvelous, these mantras we have discussed, Bhagawan is the creator, we are the created, Bhagawan himself has become the world, and all of us, and we are nothing but Bhagawan, and we have no other way, but to go back to him, it is to convey this message, for us, who think that we are the bodies and minds, that this elaborate description of, Srishti is given, further beautiful thoughts we will, discuss in our next class. May Ramakrishna, Holy Mother, and Swami Vivekananda, bless us all with Bhakti. Jai Ramakrishna.