Video 65

Bhagavatam - 3.26.1 ( Book 3, Chapter 26 verse 1)

foreign [Music] the son of basudeva the destroyer of the Demons and the delight and darling of mother devaki the guru of the world we salute him again and again from peace peace peace so we are now reading today book number three chapter 26 we start from verse number one here it is also continuing the advice of kapila the God who appeared God who appeared in the form of the son of devahuti mother mother's name is devotee and he is born out of the sage we are praying for a lord to come be born and so God kapila was born and kapilu's advice is continuing so bad so therefore this 23rd and this sixth or 26 verse 26th chapter is dedicated to Copilot upadesa and talking hey this door should be locked glass door the Lord kapila that's talking about the categories of creation the other day copilo advised mother devahuti about devotion and how the devotion can be cultivated in life and the greatness of devotee who is the holy man sadhu all this has been described and now today popular is and will be giving advice about the 24 categories that means shanku philosophy even you may not have to come tell him to stop but before that stuff you can stop it so it says that Lord kapilo then said now I shall tell you this verse number one said he says utter T is so I now going to relate to you describe to you that the principles 24 principles the characteristics of all the categories now talking separately so that by knowing which one knowing which purusha a spiritual Seeker can be muchati can get freed from the property the nature the Jara the matter it's Uncle philosophy they are talking because copila is the propounder of the sank of philosophy is giving his instruction here to mother devahuti so he's saying here copilot to his mother then now I shall tell you the characteristics of all categories categories means 24 categories because the men in not cell shanko is this there is Jorah and there is consciousness purusha purusha is not the man or woman not that way pursue the consciousness and prakiti is the nature nature is Jara you know this is Jala jalam is inert I am conscious ever I am purusha purusa is here that's to be functioning through the prokity that's a hand is moving the hand feet these are all Jada matter that's a doctor can do operation card and fix and add and twist no their Scream broken heart and something broken so they can refix it no so let's say it is called Jara Jara means which can be manipulated which can be you can come here yeah input sit down so it can be made a manipulate you cannot man you can manipulate you can change but you cannot do anything to the consciousness so it is said so when they come in contact what happens it is like the sriram Krishna gave the example pots and Pines around the oven and you put all these ingredients there for cooking it will remain as it is not functioned but when they heat the purusha the heat Consciousness is added to that the pot becomes hot the water becomes seated the rice potato inside they become hot they start jumping seeing their jump people may think oh they're jumping by their own power my hand my mouth my face it is all acting people will think oh it is there or they're all conscious entity no the Consciousness from that purusa has penetrated into the elements to pan one element the water are another element the rice another element and now the heat percolated in such a way you touch there you feel the heat and heat seeing that heat you see they are conscious they are no consciousness it is the consciousness of the purusa so when they come in contact and then this man this universe of diversity comes up it's diverse types of actions and reactions happen so he's saying that now I will tell you about this categories of the 24 categories of things separately so that you don't you understand Sanka means it is a knowledge batteries which gives the number that this is one item this is another item this is another item they are all different objects in art matter appear to be conscious being in touch with consciousness but they're all two distinct separate items vedanta will say not too different but is all one there's the foundation is the Sanka on which stands the vedanta vedanta's putting is on that so by now knowing this that Lord kapila says that we did to our knowing which the spirit gets freed from the disposition of the gunas of the universal nature that's from this that our individual soul knows I am separate I am separate I am Consciousness only at this hand feet eyes mind intellect ego these are all matter only it is matter I am not them see same vedanta principle coming but the foundation is that here is one Consciousness there is another Consciousness there is another Consciousness there is only purusha that is the point of Shankar philosophy is that they accept there are many conscious entities vedanta says How can there be many conscious entities Consciousness is only consciousness how can it be many so they bring their argument and on the foundation of Shankar vedanta philosophers [Music] this knowledge which I'll tell you it is for the liberation of the Soul the inner Consciousness will see its real nature who attached this knowledge I will then it described to you know it will separate in your heart it will be you will be able to understand that there are two separate identities so I shall declare to you that spiritual knowledge which destroys the passions of your heart your heart means which is connected with the matter and thinking matter as Consciousness and we grab them and try to hold on to that and live on that and get the suffering which it brings she says I shall know tell you that spiritual give you that spiritual knowledge that will destroy the passions of the heart and also reveal the higher self of a person and liberates him from the bondage of nature we are Bound By Nature no Vivekananda says we are Bound By Nature Nature external and internal two types of nature each soul is potentially Divine vedanta says and goal is to Manifest this divine within by controlling nature so we have to control the nature true nature is there internal nature mind Etc and external nature this jar of material pipe elements that what are the air fire space and for high heat City Earth Earth element of water these Heat by air and space these five elements we are all composed of five elements it is only permutation C we take rice we take water drink water whatever breathing the air so these five elements are making my me alive and the Five Element getting in transformation into my flesh bone my everything is changing me the whole earth is the trees plants are coming from the earth yet our air water the five fundamental elements 98 elements now 110 no elements 98 elements so 19 events vedanta was saying not 98 go to the fundamental five then you can divide it into 9810 whatever you do but fundamentally the five elements by the cause of all interrogation third verse the purusha is the beginningless who is spiritual purusha is big in English at Atman the capital self is big in English and vedanta will say endless they do the purusha is the beginning English lesson he is not constituted of the dispositions of the prokidis but is distinct from the superior and this thing from and Superior to prakiti so what is the definition and very consciousness who is purusha purush is the consciousness it is beginning this and second point he is not constituted five elements are constituted mixed together that's composition making me and my body grow the plant body grow the animal bodies baby born animal baby become big big dinosaur after that it may all transformation happening but purushu there is no transformation you say high philosophy again so understand what shanko says the gunas are subject to change but the purusha does not change look at that you put rice Dal potato Etc in the oven and water five elements and the heat comes from underground it makes different types of meals how many types of meals come out of that but heat remaining the same because it is hit in the oven this example is very partial but this purusa Consciousness remaining the same transformation coming not in the heat but transformation helping to constitute the five elements into different forms and fire remaining the same fire remaining unchanged fire characteristic does not go away but the changeable thing comes because of the procreative nature coming in contact so it says that he is not he is Atman and he is not constituted of disposition the gooners of prakriti universal nature but it is distinct from and Superior to prakiti it is higher than pragati because if Consciousness is there then it is Meaningful if the Consciousness is there not there in meaningless whether there is air water fire space and what we are missing air water fire Earth Earth space so this while he reveals everything what consciousness purusha that Consciousness reveals everything in its distinctiveness because of the Heat because of the Consciousness we can discriminate oh this is air this is water this is fire this is space no but he himself is self-revealing and requiring no other revealer the Consciousness does not need anybody to reveal Consciousness reveals everything but there is no revealer of the consciousness by which the bishop universe is become integrated because of that light so it says while he reveals everything in its distinctiveness he himself is self-revealing declining no other revealer he has brought the forces of evolution together and set them in motion as if everything is in motion because of the Consciousness behind while Consciousness does not move this is a very thoughtful points to remember no Consciousness remaining at the background not changing anyway giving the opportunity to change and continuously transform from one to the other to the other foreign [Music] the Supreme spirit being approached at his vs by his own subtle divine power the Supreme spirit that's consciousness being approached at his behaves by his own subtle divine power means prakiti constitute of the three gunas rajasthamas and satwa looked at her supportively as it were and thereby endowed her with the power of the World Revolution by impregnating her with his own emanation as the Jiva or the individual soul that means what has happened this it created the three gunas we didn't know before the coming of the Consciousness it is all hidden they all the taste of the rice Dal potato you know when you boil then it comes out something before you don't know what is the test of it because of the Consciousness because of the heat as we create our food of different taste so see because of the Consciousness behind this all this diverse world of tests and and temperament has been created seeing this subtle and divine prokity with its constituents of SATA rajasanthamas producing various kinds of material bodies on individual Spirit identifies himself with those bodies due to loss of self-knowledge to infatuation now what happens seeing the subtle divine prokity this purusha forgets his divine nature being coming in this contact with the pragati which is constituent satiko rajasika tamashiko qualities producing various kinds of material bodies diverse creation coming out of that and then the purusha that is the Jiva not the cosmic Consciousness but individual Consciousness individuals so that jivo or individual Spirit then identifies himself with those bodies due to loss of self-knowledge to himself in infatuation foreign trapped so why it is this way of freedom when you know no no no this is prakiti I am untouched this is anything happens oh it is happening in the body I am Consciousness oh it is happening in the mind I am not Divine I am separate so Foundation you see foundation in the Sanko that the spiritual though I am self-conscious though prohiti came five elements in touch and because of that connection together the Jordan or the matter becomes so the living and no active and attractive and getting forgetting that so you keep identifying with it then I identify as if I I'll be happy with the creation with these objects but we do not know because of the conscious entity and this Jorah material the genre has transformation into Satya rajasika and Thomas qualities and diverse types of attack things have appeared and I feel I need to be fulfilled by these all these things but no you are totally separate you are unnecessarily identifying our whole life's problem is identification no it is something is happening do you think though they are fighting with each other what's my business no and you get involved into it we cannot give up we cannot think that I am separate from this my whole world is a fight of what my land my home my car my money my everything no do they are not mine I am the conscious entity everything what you are thinking it is the objects you are identifying with and thinking mind a country fighting with the country yeah Nepal India China and high Himalayas India saying you have enclosed our so much of land they said this is enclosed where is the land division two people powerful people fighting with each other saying this is my this is yours Russia Ukraine it is mine I should get it back and this and where was the petition who did that you couldn't if the president isn't exchanged what they will find them now now Putin goes into the Ukraine and you can the president goes the other way what will be the picture now so this is all it is not mine but identification with that creating so much trouble the horrible situation on so in our personal life also identification with the prakity the nature and not identifying I am that Consciousness all the trouble are coming therefore that's why it will sound cook philosophy is to separate out a this is called prakriti I Am the consciousness there is nothing and there is nothing means what remains that is that thing but here no two things will remain in its own dignity will also remain in its own dignity only they will not get interlinked and think that I am the art element I am the fire element I am the water element now or at the mixture of this Five Element I am a satyaguna person I am and this fight between us and the gunas and the elements are always going on is annihilation of all Ignorance by negation here also negation but not negation mostly it is separation shanku means you learn to separate separate the prokity from the purusha um but sanku said that if you can do your attachment will go away you know which is due to infatuation it has happened they said why it started why the purusa being conscious got in interested in the prohitian for it is nothing like that it is infatuation it is your own ignorance said that ignorance is creating you need not us this is a separate Jada it has no value in that material what value it has they cannot do anything by themselves with the heat only they can be boiling water or in the connection with the heat some composition is compact thing will be built up now so many different items of food Village so for the purusa is the center of consciousness in the com complex agenda agent enjoy relationship this is the complex relationship what agent Consciousness is the agent and enjoyer is the ego attached with that production of this prakiti coming first generation is the ego generates so ego the sense of agency together with the cause and effect relationship because of this it has happened is derived from prakriti it is the nature of Consciousness is always free it is light it is consciousness it is bliss but when individual being identifies with the prokity there comes all this suffering so effect of because of the relationship is derived from property whereas a sense of enjoyment consisting in the experience above giant sorrow is derived from the purusha all the happenings of Joys and suffering because you are conscious he did but he does not suffer anything does not enjoy anything when the Consciousness is identified with the body this body enjoys suffering Pleasure and Pain happiness and misery because it is enjoined with this body so when it does not this body remains dead body Consciousness is not inside so it does not affect you praise the dead body haha you are so great people cry and weep before them dead body does not react and and you bring Garland and praise and you you keep the dead body you abuse the dead body dead body does not say anything he has nothing to do that that is the point in the experience of Buddha and sorrow is derived from the purusa then it's all coming because of the Consciousness don't forget that Consciousness you are that consciousness not that matter for the purusho is the center of consciousness as distinct from pragati purusha is the Consciousness distinct totally separate than that of the prokity and in prakity there are three gunas and the three gunas are bringing your eye ego sense your unintelligent your mind Etc and you feel you are happy happiness joy pleasure pain also and this from prakriti which is unconscious but dynamic so getting all these 10 verses of the description by kapila the mother devahuti then she is speaking he is not telling my child child is now God because he is their God he's seeing God in it in the kapila so you said oh Lord explain to me the characteristics of purusho and prakiti what are the characteristics of purusha and what is the characters who are the ultimate source of all existence manifest or unmanifest Consciousness is there prokity is there all these manifested universe and that Universe which is unmanifest even it is the cause is the consciousness if the Consciousness is not there there is no in there is no unmanifested or manifested that question does not come when the touches to Consciousness then all internal external all dualities arrived bhagavan said the son kapila is saying what he said the description of prakriti is as follows what is called this prakiti I am telling you this what is prakriti it is called prakriti because it is the root substance of all objects we say means in in Sanskrit say in Bengali also you say it is his nature someone you tell me you see you can tell him 100 times but he does not change in Bengal you are in sanskriti say it is his nature that means inherent prokity that says they are describing is it a just [Music] the description of the property it is called prakriti because it is the root substance of all objects means nature root it is hidden the person of evil character will you do evil Deeds how much you tell him you will not listen ing it is inherent in the nature he is forced to do like that a good man will always doing service to others and help others and do others even at the cost of his own loss it is his nature so in the prokity they are inherent this nature is inherent because it is the root substance of all objects it is also known as pradhana another name or the prime principle entity these are called principal entity it is there because it is anterior to all distinct objects which are only its evolutes it is without distinction of any kind of obisation yet all distinctions are potential in it so you are describing what is prakriti prakiti is a technical term what is the root substance of all objects what is the objective Universe we see it is a root substance manifested in this way it is also known as prokitti is also known as pradhana is simple there is not much to Brahman is very simple but prakiti is very difficult to understand why it is so multifarious World why these good character people bad character people know why is Thomas rajas satta why this unhappiness happiness in the world complicated complicated complicated in the truth it's like Maya is complicated to and very difficult to understand here also this is difficult to understand this property or pradhana they are difficult to understand so pradhana is another the name of the prokity all in Translation the principle entity to that means primary even in word when you say it is primary then you call it is Pradhan this is the fundamental truth or major in truth or principle because it is anterior to all distinct objects it's separate from all these things which are only its all the objects are come out of it that's why it is without distinction of any kind and yet all distinctions are potential in the prokidi it is to be distinguished from Brahman the first cause in so far as it is constituted of the three gunas of Sato rajasan tamas it is imperceptible not being apprehended by any organs of knowledge but it exists eternally as it provides the basis of substance and the substance for all objects in their causal and effectual conditions bhagavat is very easy now you understand how easy it is it is easy not when they talk about bhakti may be so easy but it is not so easy here all philosophy comes over here because the writer is the best of the people forget that is Easy Go and read then you find how easy is it because you have to know all the philosophies so this is said that pradhana or purusha is very fundamental it is distinguished from the Brahman the first cause in so far as it's constituted of the three gunas it is imperceptible this pradhana or purusho can you cannot perceive it because you know how do you perceive through your intellect but intellect is created by the output of pradhana buddhi [Music] Mahatma and then from there comes vedant I second comes buddhi ego I next buddhi next mind next energy The Prana next physical but but sanku will say little change first will come buddhi understanding then will come you go anyhow this is the two philosophical approach but even the Brahma the Creator Creator it is back to that so it is distinct from that it is the imperceptible not being apprehended by any organ of knowledge this prakiti cannot be apprehended because it is a product of prakiti prokary's manifestation is your sense organs prokity manifests as your intellect as your ego but ego cannot know a child cannot know the birth of the mother no it is the question is like that because prakriti manifests into first Matata and then but how the home will know deprecated them come come to the world this is the prakriti its product is buddhi intellect next is ahang and then next we'll come 24 principles but how this Buddhism will know the prokity from which it has come out so it cannot that's why your buddhi cannot know prakriti you cannot know what is a Maya you can know Brahman but you cannot know Maya because you're a product of even knowing is a part of Maya in vedantic terminology I am now talking I know I is a product of program 24 principles or what you call the trigunas no triguna's product is buddhi Buddhist product is that this is I cannot know this from which it has been originated origin originator can know his product but product cannot know its origin is it clear say that's a simple example I have given that a baby he cannot know the birth of mother mother knows the birth of baby that's why testimony goes mother gives this certificate yes the baby is born in such and such even no other evidence then Mom is there they go quote tells them moms every day it is necessary so Mom can say the baby is born but baby can say I know the mom mom was born that day baby stressed when you will not be accepted because baby comes out of mother the mother is the source is the product the product cannot know the source very simple cause but this prakriti then it exists all the time but here are two things that are existing totally purusha is existing all the time it is also existing to totally all the time when only they come in touch all this this transformation goes into the prakiti and in Manifesto 24 principles but it very much purusha unchanged unchangeable prakiti is all the time there it can be transformed but it is from the beginning there it will continue to be there is eternal that is the weak point of Sanko puruso is beginning less endless prokidji is also beginning less endless it will have to be there all the time how two entities can be eternal there comes the argument of vedanta they say no two things cannot be permanent one only which gives the validity of the other that should be the permanent thing it's a logical analysis now what happens from the prokity evolution 11th verse Evolution time the evolution are 24 a 24 Cosmic principle Sancho philosophy 24 Cosmic principle what are the 24 yeah Earth great elements there are five great elements foreign these are the five okay remember this five gross elements look at that the Earth air the space then heat Fire Fire Element air element water element so these are these five fundamental thing gross without that we cannot live a moment now there are five ton mattress there is what is connecting with the smell test color and sound etcetera corresponding Heat you can see that no that's why Earth element anything comes from the Earth all the fragrance comes that's a smell Earth element is connected with your smell done water connected with the rasa a tongue is always buttery no it is the water element is connected with that that's why we test things form ation the light you can see the fire is their form is there color of this smell is connected with the Earth element water is connected with a test element fire is connected with the form then air with the color and akaso with the sound so the five elements five ah fundamental events are connected into five subtle things what the this subtle is perceiving things which are so called so-called because they form the subtle condition from which the gross elements have come actually they have come from the subtle all those elements by permutation combination to the gross they're at the 10 organs constituting of the five organs of knowledge High organs of knowledge this is one organized ear nose so these are five or so five organs of knowledge here the skin the eye the tongue the nose these are all connected with the five elements he did not sound here in the space there is sound space is connected with the ear skin is connected with the touch eyes are connected with the fire light tongue with the Russia the and knows with the fragrance Earth element so your skin eye tongue and nose as well as the five organs of action what are the five organ supply chain how do you work by your hand feet so they say look at the five activities all the activities can be summed up by this five organs who are these five speech speech is a action of karma could you please bring it could you please take it you are saying something involving interaction can you please build up a house here can you please repair that that's it that's true and you are also working someone tells you remember no no it is not broken philosophical things here we are trying to understand how the five organs 24 principle what are the 24 principle according to sanco philosophy so it is a very definite when a explanation they have given these are called five actions of organ five organs sorry five organs of action five organs of perception five five ten five elements 15. and let us see what they say so organs of action rather he in many perception is he eyes ear nose touch and tongue and those are called this action organs of action your hand feet speech the organ of generation and organ of excretion these are called the five organs of action there are four psychological categories of mind with the functions of thought buddhi understanding the function of the termination ego sense with the function of agency and chitta the mind stuff with the function of conserving impressions now you've got the sanghu pleasure question and this is very 24 fundamentally you have to understand what is sankos 24 Cosmic principle they are describing that what are they 24 what are the 24 they are saying five gross elements water earth air water fire space and Heat then they said there are 10 organs of action then organs so 10 organs divided into five action and perception perception eyes ear nose tongue touch five action hand feet organ of excretion organ of generation this and also what is lit speech and feet that's a speech speech is the another organ as I was talking about someone tells me to do something and I tell somebody to do that is the action to speak which forces us to work so these are the 20 further then we need four 24 principle what are the four principle one they have said is categorical psychological categories of mind one is Mommy mind another is buddhi and rahankara another is which indecisive psychological aspect of our life we do every word through mind and mind cannot decide anything decision maker is in us that's called buddhi intellect we say no I Now understand this before that I don't understand what is this what is that it may be like this it may be like that but when you confirm it your buddhi I know this is this ego I know I know these are all modification of one thing mind mind works in poor areas mind when it cannot decide it's called Mind Manas when it decides it's called buddhi affirming thing then it is called chitta and memory is a function of Mind mind remember certain things these are the four so you got 24. okay now volume what is the root cause what question or people are asking oh come on time so we will student here right yeah we end here we are at the bus number 14 we end here 15 will lead the next day I was not looking at the time to [Music] now one question Lord caitanya is quoted as saying the absolute is one it is experienced as Brahman or bhagavan depending upon the proceeds used to reach it which of the three does Sanko support any as I said Sanko is a foundation of vedanta so what some SRI chaitanya is saying he is in a transcendental State and talking the absolute is one it is experienced as Brahman the ultimate truth is one you perceive it as differently naming differently one is called Brahman another is called paramatman another is called the bhagavan depending on the process used to reach it so it has it has no connection with sanku here Sanko is the there is the absolute is one and we experience him in different names we call paramatman we call Brahman some people also say bhagavan but they are looking at the same truth so that is a different philosophical stand so it has no connection there what is common to devotional service Brahman and paramagnan that makes them X them expressions of the same absolute and not three separate things what is common to devotional service you know what is devotion devotion is love simply take it but love for saguna you can love God with form you can love God without phone when you love without form you call Brahman when you go to it form you call devotion it is a conventional but devotion is necessary for vedant also otherwise why we leave love Atman Brahman Etc why do you think that I am the Atman is the Ultimate Reality you love Atman you love the self you love the cosmic Consciousness so that is the point common it is expressions of the same absolute and not three separate things what is common common is the consciousness communism is the common everywhere sanco philosophy says matter they are non-essential vedanta says it appears it is not there when the knowledge comes what remains foreign goes into the absolute Bliss so Bliss is the ultimate thing whether you follow whatever bhakti again what did Raja Maharaj mean when he said if we had initiated those people who would have been burned to ashes if we had initiated those people is there any risk for you oh here is here rajamana says if I had initiated those people we would have been burnt to assess that is Holy mother's power he is saying mother can consume so much of negativity says I am not fit to accept such negativities we are all it is what is seen scene is nothing but sin is not is there any risk of giving Autodesk event it is questioned it is not that everyone is Guru of that high stature holy mother can by look take away your all sins could take away all the things by touch to take away all the sins no Swami shivananda could take away the negativities of people by being looking and touching because they're highly spiritual power the high voltage is running there so any small thing can be easily consumed but ordinary gurus they give Mantra in the year they don't have the capacity to take the sin of others if if he thinks I am a guru then there is danger if the guru thinks I am the guru but in our tradition we say ramakrishna is the guru he is the Lord he is the guru he is Guru he is his talk and that's why our Guru is always say think of ramakrishna but those who have the sense that I am Guru and I am giving initiation and I am doing you a spiritual illumin then you have to take that and they may suffer it is the question of Association attachment we are talking about so only Guru of that level they can take away our sins perfectly but ordinarily we have to work on our many bad karmas by counteracting with Holy Name prayer and devotional practice all these things Mantra Mantra japa that's right that's right but but he says here is so much burn means as it happens field mother failing feel sick even mother like spiritual giant when she gave the initiation it is referring to poor people came from East Bengal to get initiation when they came to Raja Maharaja rajama says I cannot give it but I am not that power that means if he gives the initiation he will be following such sick he'll be because they all the Karma will have to be burnt here karma is here the person would have to do a work with it karma is here you take out the karma you have one billion dollar you make and say how many millions to give away then you are you will be less than that that quantity no because it is happening to the body spiritually nothing will happen because it is passing through the body what is sin sin is in the body and mind not in the Advent so when is Cosmic Consciousness nothing is happening but when he comes back heavy disease temperature holy mother three days she was knocked down into the high temperature could not raise her head such burning sensation all over the body so these are the physical things because that scene she is consuming in her body so that type of thing is a only spiritually highly illuminate people can do but but normally gurus give the instruction traditionally instruction it is called the which is coming down from the ages together that tradition to be handed over to him so that in that flow he will be liberated three okay so that's all we will see you again at 7 30 in our class next class Shanti Gita thank you all very quickly