Excerpts from talks on Bhagavad Gita CH15 by Pujya Guruji - Day 6
|Pujya Gurudev and Pujya Guruji|
Coming further closer Bhagavan points out that becoming digestive fire he works 24/7 in all beings not just humans. One definition of God says He is the doer of those things for which we can't take credit. We can't take credit for anything anyway.
We buy veggies, cut them, cook, eat and until that we can say we are busy and after that we don’t bother but the kind Lord takes over the rest, the most difficult part of making bones, muscles, blood, etc. PradhAna dharma of prAna is hunger and thirst, that of sharira is asti, jAyate, etc to be born, grow, decay, die etc., and that of mind is volition. Hence we say pranaya svaha, apanaya svaha, etc mantras and first feed the pranas within us before we partake. Some have efficient digestive fire and some dull.
All kinds of food Italian, Mexican, Chinese, South Indian, North Indian fall under 4 categories. Bhaksham – that which is chewed, Lehyam – licked (like honey), Peyam – drunk, and Choshyam – sucked (like mango). Intravenous and swallowing medicines are not enjoyed by us anyway.
Some eat to fill up their belly and some to gratify their taste. But eating itself becomes a yagna, offering to Lord for one who eats remembering Him as the very digestive fire within. Therefore, we must be wary what we offer and how much. Such a devotee will never starve.
adyate atti cha bhUtani. Food is that which is eaten and that which eats. If we overeat, it eats us! Some are vegetarian, some non-vegetarian, some vegan, fruitarian, aquarian, breatharian (living only on air), etc. What is required for sustenance is very little yet we eat too much.
Bhagavan coming further closer to us, says, ‘I am in heart of all beings’ how? Ahantaya as ‘I’, ‘I’, ‘I’… Where ‘I’ is experienced that is heart and our hands automatically go to our heart. yA tiryang-nara-dEvatAbhi-ahamitiyantas-sphutA-grihyatE| He exists as our own self within our heart, enlivening, illumining.
There are only 2 entities - aham (Pure Consiousness, the Subject) and idam (the inert world). I am in heart of all beings as their own self as pure consciousness. Consciousness reflected in mind expresses as life, giving sentiency to the inert body. Whether accepted or not, He exists and enlivens even the one who does not admit.
World tour of Bhagavan (beginning from Adityagatam tejah) has concluded and returned back home, our heart (hridi sannivishtah). Journey is complete.
Only a living being can gather knowledge, remember and also forget because of His presence within. We perceive so many things and gather so many experiences. What should we Perceive, which knowledge should we gain, care to remember and which should we forget. Knowing Lord to be the in-dweller and the source of these abilities, let us use them consciously.
In Ishavasya, a seeker on death bed chants ‘Om krato smara kritam smara’ remembering all spiritual practises sadhana done by him and the Grace of Lord. ante yA mati sA gati bhavEt tasmAt antE NArayana smriti kartavyameva. Therefore remembering God go to sleep. He is punyo dussvapna nAshanah
By any instrument and means of knowledge, the only thing worth knowing and must be known is me, Chaitanya svaroop alone. Even though Vedas say about so many karma and karma phalas, all else should lead to Self-knowledge. Others can be known too but this must be known. Lord insists J I alone am to be known by all pramanas. I am prameya vastu, Vedanta-krid - the revealer, pramanas is also me and ultimately the knower (pramata) is also me. He is the knowledge, knower and the means. Sa vedavit from verse 1 is to be connected with vedavideva ca aham of verse 15. We get the mahavakya ‘Soham’. This is the thing that must be known and meditated upon forgetting all else that ‘I am this body, Jiva, etc.’
Essence of Vedas is Upanishads, essence of Upanishads is Bhagavad Gita, essence of Bhagavad Gita is CH 15 and the next 5 verses is the summary/essence of BG 15.
There are 2 entities, perishable (kshara purusha) and imperishable (akshara purusha). bhavanti iti bhootani. All that has come into existence are beings. Gross and subtle elements, worlds are all constantly changing and hence are kshara purusha. Kootavat tishtati like anvil, steady platform. That which is relatively imperishable is the transmigrating jiva which is akshara purusha.
Kshara is body (ut) and Akshara is jiva (Uttara) and Lord Paramatma is (uththama).
Highest is Paramatma whose expressions are the other two. Entering the 3 worlds, He alone becomes and sustains all. I am known in this world and in Vedas too as Purushottama since I am above these two kshara and akshara, the body and the jiva (gross and subtle).
Poornatvaat that which is complete, infinite is purusha. Because Lord is purusha (the real sahasra shirsha purusha), His expressions are also called purushah. When a father is pandit, his two sons are also called ram pandit, shyam pandit. Likewise, I am purushah so my expressions are also called kshara purushah and Akshara purushah.
The point is something other than body and jiva is Purushottama and that is Me.