Video 40

Bhagavatam - 2.9.1 - 30 ( Book 2, Chapter 10 , verse 1- 30)

[Music] shanti shanti we salute bhagavan sri krishna the son of vasudeva the destroyer of the demons kangso and chanura and the dearest darling of mother devaki and the world teacher shri krishna we salute him again and again om peace peace peace so we are reading bhagavat we're in the tenth chapter of book two and verse number one in the previous chapter that pariksit put so many questions about how this universe has come how this miracle this world is there if absolute one is there how it become many what is maya why this maya all these intricate questions now this chapter here bhagavan sukadeva is going to respond to those questions one after another sometimes when you read this you will think are you reading more of a vedanta book or a bhakti book it appears that it is a bhaktivu but its philosophy is so strong it is nice nothing but vedanta so here we find then this cosmic form of the lord this is the chapter head and he's talking about the 10 characteristics of this unique text bhagavat which teaches about the truth of the reality the responding to the question of pariksit king pariksit and sugar dev says this bhagavat is distinguished by the 10 subjects discussed in it [Music] etc what are these the ten subjects discussed in it what are these these are one is called sarga what is visharga what is dhana there is a pushana i also these are the 10 subjects had been discussed in this book and what are these now he will explain what is out of this 10 he says the great men however say that the first nine they are of these topics are only for the clarification of the tenth tenth is the concluding astray means surrender total surrender taking refuge what is the foundation of all this creation sustenance maintenance destruction etcetera so the great men however say the second verse that the first nine of these topics are only for the clarification of the tenth or that is the astral the surrender upon which everything is established foundation of everything so asraya meaning the supreme being that is the supreme with the support of everything his nature is described directly in the various hymns and indirectly through the purport of the narratives so what are these the third verse says the origin of the various categories of math to the five gross elements by the loss of equilibrium in the pragati caused by the divine will and their formation into virat rupa the cosmic form is called sarga so he's explaining what is sarga sargah is a technical word it says that that the maha purusha prakiti the sankhya philosophy they are bringing into the equation it is called the intelligence and fine buddhi mana mind chitta hankara no 4 there and 24 principle that is the shankar philosophy 24 cosmic principle coming in contact with purusha they get agitated and they manifest so here the origin of the various categories of martha what is the origin of mahatma to the five gross elements many five gross elements means air water fire on the space and our auto earth so the five elements these five elements grows here we see to the subtle five elements punch again into the five sensory five gross objects five subtle objects and five pancho vishaya five sense organs growth action organs of action high organs of knowledge perception five five ten five elements gross elements air water etcetera five subtle elements what we enjoy in our dream they are also drinking water they are also fire they are also space they are also earth we see everything so these are the five the five times four is twenty and mahatma is buddhi manabuddhi sometimes they call manabuddhi sometimes they call manabu digit tahankara these four this four plus twenty these are jorah according to sankhu they cannot function like it is in the oven they give the example potato rice water you mix everything but nothing will come function unless the heat behind heat does not do anything it is there whether and that heat transmits into everything and the pan becomes hot then the rice will water become hot heat is not the intrinsic power of the pan the rice the water the potato or whatever these 24 principles thereby nature jala inaud but touching in contact with the purusha the consciousness here vedanta will say it is the cosmic the brahmana that is the australia we will come to that conclusion but what it says here the origin of the various categories from mahatma to the five gross elements buddhas by the loss of equilibrium why it happens as prokiti the nature loses its equilibrium when it is in equilibrium perfectly no creation disruption comes then creation starts so this it's formation the bhutan by the laws of equilibrium and property why it happens by it is called the divine will d capital w capital and that their formation into virata rupa is called sargo it is individually i am talking now if you take it for the cosmic reality the cosmic universe is created by the cosmic mind cosmic intelligence cosmic memory cosmic the space of the cosmic nature the earth stars galaxies everything is created what is the individually as i am given the example it is the pot one part individual part behind is the sankho consciousness that's a sangha and vedanta's difference sankra says each individual we are all uh we have purusha one put to show him behind me and prakriti and purusa pakhiti is interacting and manifesting in this way but vedanta constantly no no no not one in purusa here not one purusa there not one person there there's only one consciousness that's the boho purusa to unified principle that is the vedanta it's vedanta stands on the foundation of this principle of sankha so here he is giving talking about the sankhu the whole sarga swarga means this creation this cosmic creation what we see in the physical level the stars galaxies the earth the plant planet earth the plant in human being anything we see this is all created by this 24 principle starting from the buddhi matata down to the gross earth the gross elements five elements this is all are caused how it happened not your will my will my divine will the cosmic queen we call god's willing if we go to the bhakti school we'll say it is god's will and that is called the biraat birata means the cosmic form there are virata miratu means the cosmic and that is called the circle the creation of various beings by brahma is called bisharga now in this creation the cosmic will cosmic wheel of whom they call god created he's called brahma mind born so that in that cosmic will that means in brahma then whatever brahma has created the creation of various beings by brahma taking this five elements 24 prince elements and principles that is called the b charcoal is a technical sas swarga vishal sarga is the creation of multiplicity how it came and here you are personalizing that that in the cosmic will in vedanta will say there is i was alone i will be many no the cosmic absolute brahmana was there how did it come they will maya another explanation the cosmic mind wills in my small mind i wish something i get something i am successful unsuccessful the cosmic mind your mind or my mind all the minds of the universe if you add together god's mind then the capital will and that is called brahma's mind and from that he willed and he created the that's why you call hindu mythology called brahma is the creator god he created so what is brahma actually mind born what is the mind in brahman there is mind that these are very tricky questions now anyhow accepting this reality of the world accepting individual personality they are saying this is coming from that call cosmic will and that is the brahma and that is the it's called the b sarga so sarga and bisharga sargo is individually when it's coming from the mahata to the gross element and here is the cosmic will creating this universe called bishargo then the third sthana astano means stiti means consisting in the activities of the lord for the maintenance of the world in proper order that means the the activities of the lord for the maintenance of the world in proper the world is going on how it should be maintained properly and perfectly and that part is called this titi another terminology pushana pushana means is granting and protecting the devotees who take shelter in him means nurturing and another was saying simple sanskrit what will be nurturing creation is done but you have to nurture without nurturing the baby should be nurtured to make him alive so here also this portion of sound is his name cosmic mind brahma's granting protection god granting protection to whom there is a devotion is injecting devotion into it that the protection of the devotees who take shelter in him means the cosmic will or god manavatara malavatar means what it means the law of righteous living as illustrated in the lives of the great ones so is the means the law the righteous living that means creation is done and if anyone is living well in the according to the principle of god's will then it is called the manmantara means consists of karmic tendencies in latent and active forms so in us there is some karmic tendency we are all born because of the karma the tendency the karmic tendency which is which is something potent something manifested something manifested here that's why you call the three types of karma we talk about accumulated karma active what is action already what is started working so sanchito kriyaman and proud of them so three types of karma so here it is said that the what is the uti in this technical term it is consists of the karmic tendencies we all carry our karmic tendencies so tendency forces us to go this way everyone's tendency guides them where their goal so he likes our dislikes our karmic tendency puts us into that situation that's why sometimes hinduism they say oh god the name is oh wow that's my fate but somebody said no you can change it that's true but how much we turn that it has its own tendency we can curve it by new thinking new thought but we are propelling force is something so that is the karmic tendencies in latin form in active form so something yet to manifest that is in the latent in me some tendency and some already manifested so this is called the uti then is is the description of sri hari's incarnations supplemented by the accounts of his devotees and their deeds ishanukatha this isha means the lord hanukkah means the memory is the leela the divine play of god so ishanukatha means the description of god srihari and when he incarnated as human being and not only that they are supplemented by the accounts of his devotees his devotees that like we do christ came with the devotees of his devotees we listen to his life and what the devotees are talking about him rama krishna came ramakrishna's life ramakrishna's activities as also the disciples talking about them who saw them so these types of things are called ishaanukatha at the time of cosmic dissolution when mahabishnu lapses into maha yoga slumber all jivaya jivas retaining their bodies and tendencies in the terminal condition become dissolved in him this is called nirodha nirodha means suppose as our all the organs are now functioning when you go to sleep they get shut down but they shut down they are not dead they are still there when you wake up then again start where they ended so he's here it is said what is called the nirodha is a technical term neroda means the the time of cosmic dissolution when this whole universe is consumed like we go to sleep when we go to sleep our awareness of the awakened state our awareness of the dream state they all are consumed as it were into sleep so the cosmic dissolution means when lord narayana who is the cause of creation he was active the world is active and when he goes to sleep everything is withdrawn into him but all the tendencies of every one of us who were in the creation they got into the seed form but they don't die when again vishnu will be woke up this is the according to this bhagavata idea when he will be waking up then what will happen this whole universe again come back and you will be there if you are not have god realization or brahmo ghana you will be starting where you ended i will be starting where i am ended so as if the whole activity of the cosmos gets into rest for some time all the jivas individual souls they stopped functioning at that point and again start working when god awakens it is the god sleeps longer than us no very difficult to assess all these calculations one day one year of our living is called one day of our forefathers no we look at that even in created world one year of us and one year of a dog how much difference that's all relative so likewise as you go to the subtle level and powerful like the god in different deities forefathers ancestral fathers they are behind their god are all the devotees and behind that the cosmic creator ultimately we call our the ishwara the lord so in the lord everything gets consumed in the perfect disorder that's why noah's ark and other in examples are given why there it is said giving a graphic description he collected all the seeds of every every set of one one set for the creation future and then when the new creation comes there it manifests from that so we all get consumed in whatever our mental tendency capacity we with our all tendencies we go back there and then we come out again in the next creation period or or when god wakes up it is every day's action suppose we our everyday we go to bed we wake up so god also his sorrow is considered like human when he's working his one day his millions and millions and of years or billions of years calculation is there if you go to some calculation huge calculation one day of vishnu is how long and then it's one day then he goes to sleep again night time is also so long again when you wake up everything is waking up and then it goes on for one and he lives for hundred years so he always get deep sleep dreams probably not yes that's true probably getting up and i think he maybe i do not know we have not read that so so he says here that this is called the nirodha and what is called mukti not that all are bound slow souls like us that we will have to live on but when you got realization here you know the truth you know with wisdom you have overcome all these limitations then you are called mukhtar nirodha muknam that is the niroto is going to sleep mukti is another what is mukti mukti is the jivas abidens in the pristine state abandoning all entanglements in the form foreign to his nature so when mukti or liberation on nirvana this is the time when he is not entangled into these 24 principles neither entangled by the karma or propensities he has cut the bond of everything he will have not to come back again that is the mukti state he out of whom the universe including the jivas emerge at creation he that means ishar the lord out of whom the universe including this all the jiva individual souls like we are all jivas the plants animals everything which is created bhu bhum is out of which creation comes so all the living animated objects emerges at the time of creation in whom they are held in events after dissolution he called by such names as brahman and paramatman is asraya so all this creation what we are talking about it is out of whom it has come he is the lord of the universe and it is now creation it stands dissolves into it and again recreates that ground on which everything settles that is called the last one we call brahman we call paramatman and in technically it is called astrayal astrayam is support this i am my astro is the floor i am sitting with the chair here no if the floor is not there then i could not sit here so what is my asteroid the floor so what is the astra of the entire cosmic creation god the absolute satchel on the part of brahman that's right he is named in different language brahman paramatman et et cetera what is that becomes related to this means that is the spirit that feels identified with the body and the sense organs like eyes is none other than the aadhi bhutigo that is the spirit whose manifestation the presiding deities over the senses or aditas are oh my god so i am identifying with this body no but there is one god in hinduism these are concepts he identifies all the lights of the universe are it is the sun sun is not material sun there is a material part there but there is one divine part it's called the god we call hindu gods that's hindu gods are so many behind everything they find one god all gods supported by one god that's called ishara and that is supported by brahman so it is categorically divided this way they are the creation is done in this pattern so that is the bhagavat's opinion it it gives the opinion this body i think this is my hand my eye is descended okay this is me that think is not different than they were regarding the devotees what are the devotees devotees in god's that's why behind the rain that's called buruno god behind the sun hadith the god and god adit the different names of cosmic principles controlled by not by only it is not nature is not doing hindus always create ultimately brahman in one word if you say brahman everything is gone but no they made a division that all this that's why um indra is worshipped to give rain in the in the vedic prayers we find oh indra don't destroy us give us rain give us sustenance that means he's the god of rain some is god of fire god of wealth god of education that's why everywhere they put some conscious entity behind that thinking and personalize them and that personalize are divine entities we are physical entities i am connecting in me is some one who is connecting with this hand eyes ears my eyes my fin i identify here similarly as as the president of this country identifies the whole country u.s no it is my country he identifies not with one particular area but entire area is my area so as i understand my head to toe is me i this is individual that's why his name is related to me similarly there is there are gods territorial area is there so someone is departmentally in charge of one segment of the natural power which is working so they are called adhi devi that is adidas is the spirit whose manifestation the presiding deities over the senses like aditya etc and the physical body which renders possible this distinction between the individual spirit and the presiding deities is adi bhootik so three types of thing and then what from consciousness in me thinking i am this body identifying with my eyes ears all the all limbs similarly in the in a godly level there are some divine entities who are controlling some departments of the creation they are called adhi bhotik and aadhi duivik adi duivik and adi bhotik means bhutas they created mainly an elemental who controls the elements physical body which renders possible this distinction between the individual spirit and the presiding deity there is some connection between individual me and gods so this relationship there is the buddha they call adi bhuti anyhow these are very complicated area we're just reading because the book says so to understand little bit a main thing love god nine verse in the absence of any one of these the others any one of these the others cannot can't be conceived so you cannot think of the body related con concept without thinking some divine entity behind all the bodies and you cannot conceive all the bodies that the divine entities without giving up without connecting with the physical and the bhutas the created objects in the universe that means one is interdependent on the other that is you know he's making it little understandable that is the individualized intelligence individualized intelligence your intelligence my intelligence which is thinking me only in the body mind etc or my things the powers of the senses constituting its own instruments and the body that provides the field together and any one of them cannot be conceived in isolation therefore he who in is the witness of all these three that is in whose presence they manifest is the astral or the support and he himself has no other support he is the support of all you may question asha everyone is supported by this cosmic reality who supports him well that question does not come he is the ultimate support there is no support of him upon says he is existing in his own glory the known glory where did he get the glory oh i am i am upanishad says oh i i told you the word in his own glory forget forgive me it is no glory it is in he is the only reality glory and he we are making two he and his glory there is no he and his glory it is that that's it is brahman so ultimately you are saying so many things we make vedanta very easy no because we don't go into details but this scriptures always make our brain work little harder to go step by step in between steps how to relate with this body my intelligence my consciousness reflected consciousness my physical element my energy element so what are the relations and how they are working together by a cosmic ground of consciousness so that is the consciousness so we have read verse up to nine nine verses [Music] in this book it is called krishna it's called you know you know it's a forearm god it is with the vishnu lord vishnu with the amazing hand shankar the gun shell shankar chakra the disc sankhya chakra gala the maze and padma the lotus holding in forearms this as a symbol of creation sustenance and protection so this narayana who is this narayana when the cosmic person break broke upon the universal cell and come out he desired to have a place for himself to stay he was one he wanted to be many and when he broke into a personality so he wanted to stay somewhere and for this he created the pure and uncontaminated water known as seminal water garbudakam so he created that's why we find that narayana is lying in the ocean with a big serpent on on that serpent is lying comfortably there with his hood of the serpent protecting him no so this is the idea that he desired when he burst out to be many he first created himself and placed him in a uncontaminated water which is known as seminal waters that cosmic person lay for several thousands of years in those cosmic waters created by himself so he created the cosmic water ocean and he created himself and he was there in that condition for a long period therefore he is called narayana why is called narayana one who rests on narrow or water narayana because one who rests on nara means the goal the narrow water on the water platform he is resting there yeah and water is called narrow to signify that which is born of nora or the lord the substance like the earth that from form the material cause of the universe the substance like the earth that from the material causes the universe the instrumental causes like karma time and nature and jiva who is the enjoyer all are what they are because of his will so you find now individually how the individuals are coming well you see then god created i shall be many and when he came up his will is so powerful the creation starts immediately so when he created what happened the substance like the earth five element earth water airfare or material cause only they are the material cause of the universe with the matter and two things are necessary material cause and efficient cause the vedantic term material cause suppose this table the table is made of wood glue polish nails other things but there is another person only you john collect all these items it does not make a table you need a carpenter so someone with intelligence worked on them that is called the one is the matter that's called material cause another is called the efficient cause efficient cause is the carpenter if the carpenter is not there the things will not be made or if the carpenter is only there there is no matter he cannot create out of emptiness something so both so nimitz in sanskrit called upadhana means the material cause and limit to be the cause for which by which intelligence some intelligent person or some intelligent being to create the creation so in this earth also in this creation you said the material part is there and one intelligent part is there so he says here in this verse number 15 that no the cosmic person the substance the substance like the earth that formed a material cause of the universe and the instrumental cause like that karma what are the instrumental cause there is earth element is all there but instrumental cause is the karma individuals karmic relationship the time nature and individual soul jiva who is enjoying this creation is for enjoyment who is enjoying we enjoy who is that we it is a jiva individual soul in me there is someone who identifies with this body mind and senses and then enjoy the world so this enjoyer that enjoyer is the jiva and this nature material nature and in time it is created in time it is destroyed in time it is getting its expression and in dissolution and the karma these are called the the instrumental cause so two causes one is the material cause matter and another is the instrumental cause what are those karma time nature and individual souls who is the enjoyer all are what they are because of his will all this function is going on because cosmic will god willed i will be many and he be reflected as it were he became many one ocean and then one of ocean water is becoming in the ripples and bubbles and infinite number of ripples bubble etc but they are because of his whose will all the bubbles and ripples and waves because of the ocean the cosmic will of god created this infinite number of being and there are individual souls and there is a material part time is there functioning nature is functioning the karma is blowing the wind of karma the blowing wind no that creates the waves and direction of the waves are all controlled by the tendency so karma tendency all these are going on and what they are because of his will h capital his will and they cease to be when his will is otherwise so all this creation is going on it is by his will it is working and when he does not will everything stops so here what is bringing into our awareness whatever vedantic thought you can think whatever way the world created it is by the cosmic will of god let there be light and there was light so it is his will whatever he wills it happens that's why ramakrishna said even the leaf does not move without his will each capital is god's will we think that i am doing i am thinking i i i but it is all the individuals are by his will they came up as jiva there are matter there is karma time etcetera etcetera all put together like the table the wood and nail and glue and other things polish and other things material and the intelligent person is the carpenter so similarly this individual things are all there but also in intelligence is added this intelligence is the will of the cosmic will by the cosmic will everything is going on and everything is resting on him and him alone 13 verse the one desiring to be many rose from the bed of yoga sambar that the narayana was sleeping and he suddenly felt oh i'm alone i'll be many i want to be many so 13 bars on page 135 the one desiring to be many rose from his bed of yogic slumber he was in slumber but that slumber is yogic summer he's tuned to his inner consciousness as as example we can understand it is like ramakrishna going into deep ecstasy it is very difficult to come down from there so narayana was in that mood though he desired i will be many ramakrishnan is to say i shall drink water i shall have some sweets no but there's a feeble word it's been a high plain to come down it takes time landing of the plane it takes long time to land the plane so their mind comes down so he says this she was tuned to yoga yogic slumber he divided his illu luminous seed birjam hiran nam he divided his luminous seed capital into three by his will these three divisions are adi the evo uh atma and adi bhutah we have talked about that means related to the human adhe the iba related to the gods and goddesses celestial beings and the buddha relating to the material thing so three things are can be distinctly understood that the material things are necessary 24 cosmic principle we have talked about at the beginning that question was given that all the pancho bhutans etcetera etcetera these are material that is called the adi bhuta and adi they are dharma or dhatma is the human perspective and adi the eva is the divine or the celestial part so it has one divided into three strings related to the human adidas related to the gods and goddesses celestial beings material matter matter means five material object the pre-earth material sun heat material water material space material like that here how the one seed was divided into many now they are entering into again they how these different three aspects have been divided in this way more description of that first number 15 question that is difficult okay shall we end there one one question on two only two question difficult question okay tell him let us read little okay so the three aspects so 15 verses from the space in the heart of the cosmic being thus active activized arrows sense of power mental power saha and physical power bala now you have to accept all these things how it happens i do not know he says from the space in the heart of the cosmic being narayana who created the entire universe was sleeping in a slumber from his heart came three things what the arrows the sense power the power of the senses all the eyes here all the senses they got their power it's called oja mental power we will do this in our mind we are thinking that oja and that's a shaha and the physical power three powers one is the sense power another is the power of the mind another is the power of the physical body so one is kaloja saha and bala from these subtle powers must produce the prana this prana which is flowing it has been created out of these three the gate sutra that's a cosmic it is the breathing of the lord in that we are all included he's the cosmic we are the individual or the collective self running through all the trades through breads beads when the collective self works that means cosmic god works the active tendency in all individuals beings is roused so when he is breathing we all breathe we are all awake when he is dull and inactive all beings to become so see we can say that in our body say according to medical science what when we are active all the cells and are all active we need to get to bed and bed and sleep they're there they don't die but they become resting because i am resting they are resting i want it just to understand about the cosmic play how it is going on when he is dull and inactive all beings do become so it is just like the followers of a king following the king 17 verse when the vital energy becomes active the cosmic person feel felt hunger and thirst when the breathing comes and then wake up normally what we do just it is humanizing humanizing the cosmic play when we wake up after whole night sleep we feel hungry thirsty so similarly when the vital energy becomes active within the cosmic person he felt hunger and thirst when hunger and thirst are generated he developed a face how to eat he created a face in the face the region called talu organized and it came up to jiwa a tongue twin throat these are all descriptions given to make us understand how the cosmic personality is developing by his own will and we become a part of it then we have produced several tests like sweetness with a tongue could grasp then its object is created tasteful food sweet sour etc baruna the presiding deity of the tongue see they see this is the india the tongue has a presiding deity we here know in the story that that man who killed a cow and when they go emissary of the death came and tried to catch him he said i didn't do anything why are you catching me i'm a brahmin i didn't do anything but who did but my hand did but hand it you your hand well you know my hand is not controlled by me he hands god his intro go and catch him so the emissary of death went to the lord and he said what bali you killed the cow so it's it's demerit will come to you so you have to be punished let us go we are emissaries of death he said okay give me some time that's why ramakrishna was too you know he came down and the god came down and the beautiful garden the brahmin has prepared and he started praising oh this is a beautiful rose a beautiful got dalia wow wow wow why did you get it it's usually exceptional i never saw and when prayers came then he said brahmin he said it i did i brought it i did it everywhere iii then indra got his own divine form said hey all good things you did by your hand and only bad thing when i did is my i have done you have to take the responsibility of both go to go to the jama's house now so this means hindu idea is there the hand is your hand but there is a cosmic controller of all the hands cosmic controller of the tongue cosmic controller of your mouth and see this this is the concept is given there so buruno the presiding deity of the tongue was also produced thus rishtano or sit indio or organ vaisha or the object of perception and the devata or the presiding deity of each india were generated in all succeeding cases too so one by one all the you know organs were created and correspondingly they are controlling god or deity is created and he is the boss of all creation from the face of all of that all-powerful being who desire to speak arrows the organ of speech the faculty of speech and its presiding deity one near the speech is considered with the fire because it has some power inside you say we word every word has a fire in it you say some strong word it has a reaction in other's mind why they get the fire as if your warts are creating some fire your words also have a same energy when it is sweet word has a sweet effect so they are saying it is the energy is the fire behind that bunny there is called the fire every behind the speech for long he remained in the water with his breath obstructed when the breath was agitated within the nose of the releasing it was formed so when the breath is started so breathing should be there so nose came along with it air came the conveyor of smell as for the presiding deity bayou came when he desired to smell the sense of smell arrows centered in nose it is not the nose only but the sense organ is necessary to perceive the smell so in how the creation is coming he is describing when he would he could not see himself and the desire to see himself and others arrows in him the eyes are originated along with that the presiding deity of the sun suja and the objects are formed and the organs of so i is created and what will you do with the eye if there is no object to see so he created this object like sun like beautiful things when he desired to hear there is here hyming about himself he developed the ears that developed the organ of hearing the object of sound the deity dick then when he desired to experience hardness softness lightness heaviness heat and cold he developed the skin the seat of organ of touch there hair resembling tree grew together with the deity of usadi medicinal herbs the power of contact with organs of touch residing in the skin possesses now spread all over the skin within and without desiring to do many works the cosmic person developed arms in the arms the faculty of strength its deity is indra arms god is indra and that object of the power of grasping depends on the deity and the faculty of strength originated when he desired to move legs are originated jagna arose as the presiding deity of the legs by moving with the legs man is able to go get the ingredients from offering in the jaguar when the cosmic person desired offspring and joy then sexuality and its expressions the sex organs arose as did its presiding deity prajapati depending on these the joy of sexual indulgence arrives when he desired to excrete the undigested residue of the food eaten the excretory faculty came into being related to it is the organ of anus and his presiding deity is the mitra and controlled by both in the excretion of difficile matter when he desired to pass from one body to another the navel came into existence there the vital energy called apana and the presiding deity death originated when he desired to have food and drink the stomach the intestine as also rivers and oceans came into existence depending on these our satisfaction and nourishment so 38 verse when he began to think of his inherent power atma maya the heart came into an exist and the heart came into existence to feel that from that came the faculty of mind and the deity moon and the object of fancy resulting in desires so it is all creation how it came when he designed he want to see something so the eyes came he want to see this they created the object came and object how they relate together that also came so it is all meaning he desires everything and by his will only everything happened from brahma it is coming to further details brahma does not do alone he has his departmental people no when you see that in the middle of his body that is brahma with the four four faces i yeah but these are all he's saying that it is a cosmic play one has become many that's why he say adi da vic he created the devatas he created the human he created the material object and he as energy has entered into all so different deities how they are coming it is giving a description in that line that everything is coming by his will and he will to have to smell something so no scheme nose will not do sense organ of smell that came then object was created which will be giving the smell so it is all that means if we look at vedantic perspective everything is brahman yeah brahma's will there is if you if you say brahma's will we say that what it is all that nothing but that we see in diversity but it is all the one manifesting when it goes to unmanifest it is the ocean when it is manifested that's also the ocean but we don't look at the ocean we see only the waves and when we see the waves we see the ripples and waves and bubbles and forms limitless infinite and how did that came these are the cause efficient cause material cause their explanation but this is for us those who will be satisfied with this argument they will believe it oma here is nishan putting a strong question his question is very heavy question he says when ramakrishna says tuishan obram mean dive deep what did he mean what does it mean to become absorbed in the name as opposed to the mechanical chopper like ishan was doing all day long i think yes you are correct we also do the japan no we we regularly sit for meditation in the morning evening we are trying now are we diving deep now we're going to sit like a float people are fishing so long the float is there up the fish has not caught it that means are you diving really catching the fish if you do the float will do will not be floating in the surface it will dive deep that means dive deep into the name and form and from name and form to him who is saccidana anandananda so this is the what we did today also same whatever we are seeing his foundation is that saccidananda was success in a created in a ocean it's all then creation theory is coming but fundamental point is that that absolute one is the question but so long we are in the body we need somebody to understand who has created this so we bring that lord we have created this universe by his will everything is going on so it's a wonderful way of diving deep as you are saying we can look to the trees and plants and human beings now think who is behind who is behind who is behind and then go back to ishara one lord or dive deep saccidana no problem then second point suctor it also city has icha chitty has his cha shakti however if consciousness plays or creates that too is a type of change how can unchanging god create a changing world and still remain unchanging yes that is a big question how can do that it happens the ocean ocean is the steel ocean and sometimes it is wavy so wavy ocean and steel ocean doesn't make any distinction it's only playfulness and non-playful ramakrishna gave the example the snake is just coiled up and snake is wriggling means wriggling motion is a two different thing it is only one so people go because we cannot see in this name and form that chitishakti at the conscious entity in that icha when you know these are not technical terms each means shakti that created the icha desire to see to hear to eat to see to food to touch taste all these icha this icha means these desires are a part of that cosmic saccidananda self therefore it matters little if it plays it is much joyful ramakrishna said not to be sugar but to test the sugar it is testing god everywhere god everything and i am testing i am seeing i am experiencing i am touching i am doing all these things so and the unchanging has if you say absolute sakto philosophy says change and unchanging are the same thing shiva shakti are one you can see the shiva aspect you can should destruct the aspect and we live in shakti under the under the power of shakti we are breathing we are seeing we are eating we are walking in the level of the shakti but this shakti is not independent of brahman neither brahman is independent of shakti you cannot think of the ocean without any substance or but so long we see i am there the entire creation is there and creation means the expression of one into many so one and many are not two we we see in ignorance but it is the play of the same one so remaining unchanging the creation change can come that's why vedanta always says it is your mistake and in sakta philosophy they call it mother's play true god never changes and the snake never the rope never changes but all this change is coming because of your ignorance in vedanta and bhakti school will say it is muhammad mother playing mother playing the drama there is nothing like a magician magician starts magic there is nothing in that in the hollow drum and they show us that you see there is nothing inside and then you see put it here and cover with a piece of cloth and ask you what do you want come anyone what do you want you say i want one mango and he puts his hand and brings out a mango yes it is true or not which is a play it is a trick so it is called maha maya's play so these are all technical language but understand it is only one manifesting as many so long we are manifested when you are not in manifested state you go to samadhi then this world is no more creation who will say it is created where is that creation and this question does not come another question today's evangelist christian preachers exhort us strive for god's favor to be all that we can be and have an abundant life vedanta on the other hand seems to encourage us towards renunciation and self-denial could you speak to this discrepancy you know unless we get physical comfort we cannot understand the spiritual comfort those who have never enjoyed a good food good stay good luxurious life what they will understand what is in heavenly joy and what they will understand the infinite joy so when the evangelists say come god will give this wealth must be that is meaning and there are people who need that but ultimately when you go to god then who cares about your wealth and prosperity all drops of even even those people who are striving to reach god they will lose everything in god and so much is there in god you don't need anything else it's god is all joy all love so there is apparent contradiction but there is no discrepancy vedanto from the very beginning says your goal is to high so give up this give up that give up that give up that but another school is there all these schools of thought you go one step habit and then renounce try for higher you renounce the lower we always do that whenever we go to a higher level we give up the lower level whenever getting we we get a job as my common example i give if i as having a job of 40 000 so and i was working hard in 40 000 i was happy but i got a chance to have 60 000 so getting holding to 60 000 job am i losing anything i'm not losing i've already gone there i'm going little higher and vedanta says no 40 000 no 60 000 no million no billion you are the total of everything so if that is the goal you automatically give up all these things it is not giving up it is achieving something higher yeah that's the point okay so thank you here we end our class we will meet you again 7 30 in our santi gita class om shanti shanti shantihi hari hum sri rama krishna panama's too you