Panchadashi (Ch 1) - 23 by Swamini Sadvidyananda

0:30 Om Hari Om Sri Guru Bhya Namaha Hari Om Shanna Mitra Shambharunaha Shanna Bhavata Aryama Shanna Indra Bruhaspati Shanna Vishnu Rukramah Namo Brahmane Namaste Vayo Tvameva Pratyaksham Brahma Si Tvameva Pratyaksham Brahma Vadi Shami Rudam Vadi Shami Sathyam Vadi Shami Tanma Mavatu Tadvakta Ramavatu

1:17 Oh Bhadrankarne Vishrunyamadeva Bhadrampasya Maksha Bhirya Jatra Srirangaihi Sthushtuvagum Sastanobihi Vishemadevahidayadayuhu Swastina Indra Vruddhasrava Swastina Pusha Vishwavedaha Swastina Starkso Arishtanemihi Om

2:27 Om Shanti Shanti Shanti Sadashiva Samarambhaam Shankaracharya Madhyamaam Asmadacharya Paryantaam Vande Guru Paramparaam Shruti Smriti Puranam Shri Ramachandra das remembers Oh

3:34 Namah Prana Varthaya Shuddha Jnaneka Moorthaya Nirmalaya Prashantaya Dakshina Moorthaya Namah Mangalachana Om Namah Shri Shankarananda Guru Padambu Janvane Shloka number

4:30 25 samasthi rishas sarveshām svātma tādātma vedaṇāt tada bhāvātta-toṇye tu kathyante vyashti sannyā tadbhogāya punarbhogya Yesterday

5:27 we saw that God is all and Jeeva is the whole. Why? What is the reason for that? Why is God all? Sarvesham Swatmatadatma Vedanat Sarvesham Linga Shariranam The actions of the entire Linga Sharira, Swatmatadatma, are seen

6:17 in the form of the soul. This is my body. By doing this, by doing the mass in all the bodies, the God's body is the whole body. And the whole Ling body is called Hiranyagarbha. So the whole body of God The body is called as "Ishwar" when all the Lingas in the body do Tadatmipan, they do Aham Buddhi and then they are

7:02 called as "Hiranyagarbha" in the same way, "Tatabhava" "Tatahanya" "Tatabhava" All the Lingas in the body who don't have Aham Bhava But the one who is sitting in the same linga body with the same feeling of Aham, Anyatu Kathante Vyashti Sanghnaya The other Jeeva is given the same feeling of Vyashti Sanghna because he is sitting in the same linga body with the same Aham and ishwar. He is sitting in the same linga body with the same Aham and ishwar. That is why we call Ishwar as Samashti and Jeeva as Vyashti. For example, a tree

7:48 and its entire group is called a forest. That is called Samashti. Your body is Samashti. Your eyes, nose, and ears are all Vyashti. And the entire body is Samashti. Vyashti and Samashti are everywhere. If you say Radha, then it is Vyashti from the point of view of the body. But the same Radha, Why is it called Samashti? Because the cells of the heart are called Vyashti and Samashti for each of the cells. The

8:35 liver is called Vyashti for each of the cells and the liver is called Samashti for all the cells. Now you understand. In every place, it is called Vyashti and Samashti. Not just one place. One tree is the whole forest. Similarly, the leaves, branches, flowers, fruits are all the same. The whole tree is the whole. One tree is the whole

9:22 sea. Our earth is the whole of the Sun. Every place is the whole of the Sun. The whole of the Sun. The whole of the Sun means every single unit. The house is the whole of the Sun. But the bricks on the wall are the whole of the Sun. The whole of the Universe is the whole of the Sun. One view becomes the whole and the other view becomes

10:12 the whole. So, we have to sit in one place and we will call that the whole. You are a person and the whole society is called the whole. That is why it is said that this Vyasti Sanghna is one and Samasthi means all. Swatmatat Atma Vedanat. One Aham is sitting in the Linga body and because of doing Aham Buddhi we will call that God as Samasthi. And one Linga is sitting in the body doing Aham Buddhi, we will

10:59 call him Jeeva. That Jeeva's name is Taizasahar. The God who is the body of all causes, when he will be the same God who will be the same Linga in the body, then that God's name will be made. And this Jeeva who is sitting in the state of non-sense, the one who is in the state of Prajna, when Linga will do Aham Buddhi in the body, when one Linga will do Aham Buddhi in the body, then the name of that Prajna will also become Taijasah. Now understand, that same God is in the Hiranyagarbha, that same Jeeva

11:46 who is in the state of non-sense, the one whom we call Prajna, what has become? Taijasah. Now see, Linga is a body and body is a means of suffering. But the means of suffering should be the place for suffering. The place should be the country, the place, the material of suffering. That is why it is said that "Evam linga shariram tad upadikau taizas hiranya gharbhau cha darsha itva" . In this way, after showing both the body and the body, "sthool

12:32 shariradi utpatti siddhaye" . Now, this "sthool" is subtle. That was the reason. Now, what will we call "sthool"? The word "sthool jagat" is derived from the word "sthool jagat" which means "sthool sharir" etc. Why? Because "sthool sharir" is also there, "sthool padarth" is also there, "sthool lok" is also there. These three things will come. This is the place of "bhog" which is called "sharir". "Bhogya" is also called "sthool padarth". For both the material and the place of the pleasure, we need a place which

13:18 we call as 'Loka'. This is 'Bhu Loka', that is 'Swarga Loka', 'Brahma Loka'. So that place has to be created for the material world, for the material world, for the physical world. And this is why it is said that "Evam Linga Shariram" . In this way, after seeing the Linga body, how was the creation of the physical body? It is said that its creation is "Panchi Karanam Nirupayati Aha Nirupayatum" . To prove the process of

14:05 Panchibuddha, Panchikruta and Panchmahabuddha, the next shloka is: Tadbhogaya Linga is a body, Linga is a means, and Jeeva will use this means. But that means is Tadbhogaya, for the use of Jeeva, The word "Bhog" is also a form of "Bhogya" . "Bhogayatana janmane" . "Bhogayatana" is the place of "Bhog". Each word is beautiful. Gradually, each word gives us new

14:51 words and their meaning is also shown. "Panchi Karoti" We have seen yesterday that the subtle Panchmahabhut is called Tanmatra. But this subtle Panchmahabhut will not create a flat surface. The Panchmahabhut will have to be punctured and that puncture will create a flat surface. The subtle sky should be the earth's sky. The subtle air should be the earth's air. Only then can this earth be created. The subtle five Mahabhutas, their process of making the earth

15:38 five Mahabhutas is called Panchikaran in the scriptures. This is a very beautiful process. That is why it is called Panchikaroti. But these are Panch Mahabudhas, which will become automatically. No, Bhagawan Karoti, Panchikaroti, these words are very important in Sanskrit. I am saying that the subtle Panch Mahabudhas, we have to make them as the "Fat Panch Mahabudhas". And the process for them is called Panchikaran. Now see, the Panch is five. and to make them

16:25 as a material, that is why it is called as Panchikaroti. This is a very beautiful word. A pancham panchikaroti, a pancham which is not a five, we have to make it a five and call it panchikarana, spashtikarana. We use this word. Ekikarana, spashtikarana. So, what is the meaning of spashtikarana in Sanskrit? The word 'aspashtam' is used to mean to clarify. So, 'E' is used to mean to clarify the things that were not clear before. Now,

17:10 we use the word 'Vaishvikarna' to clarify the things that were not clear before. "Avaishvikam Vaishvikam Karoti iti Avaishvikarna" "A Pancham Pancham Karoti iti Panchikaroti" These are not five, but one. Each one is a subtle Panch Mahabhuta. They have to do five things and make it as a "Sthool" . "Sthoolikaran" is called "Sthoolikaran" . "Asthulam sthulam karo titi sthuli karanam" This is a very good language. There is a lot of meaning behind each

18:01 word. Whatever you put in the word, there is a meaning behind it. What does it mean? "Sthuli" is a word with the letter "E" in it. "Sthuli karanam" The letter "E" indicates that it was not there before. Now it is done. That is why it is said, "Panchi Karoti Bhagawan" . You can become Panch Mahabhut yourself. What is Panch Mahabhut? It is the root. The root cannot be Pancham Panch. So there should be someone who makes it. Bhagawan. Look, first the word

18:46 "Ishwar" was said. Now which word are you using? Bhagawan Panchi Karoti Pratyekam Vyadadikam. Pratyekam. Every word is Vyadha, Vyadha means air, Agni means fire, Tejha means fire, Ambu means water, Bhua means earth, They have to make the panchikaran of each of the five Mahabudhas. Only then they will become the soil. They are in the subtle state now. To make them the soil, their panchikaran is necessary. But they cannot be themselves. And that is why they say

19:33 Bhagwan Pratyekam. Because whom do they call Bhagwan? Dhanawan, Gunawan, Dayawan. See, this is the word. Who will be called as a wealthy person? The person who has 100 rupees. This is the main interest. The interest is called Matuk. What does Matuk mean? If he has the interest in the opposite direction, then it is called Matuk. If someone has 500 rupees, we cannot call him a 'Dhanvaan' . If someone has a

20:19 lot of wealth, we will call him a 'Dhanvaan' . Who will we call as 'Gunvaan'? There is a certain quality in every person. But if someone has a lot of qualities, we will call him a 'Gunvaan' . 'Gunvaan' is also called 'Guni' . It is equal to 'Inaach' . 'Mattu Pratyai' is equal to 'Inaach' . Now see, 'Bhagav' is the same way. 'Dhanvaan' . In the opposite case, the one who has money is called Daya Vaan. The one who has a lot of mercy is called Daya Vaan. Similarly, Bhagavan. Bhagah asya astiti Bhagavan. Dhanam asya astiti Dhanavan. The one who has money in the

21:05 opposite case is called Dhanavan. So, the one who has Bhag is called Bhagavan. What is Bhag? That is why Tikkagar says, Bhagavan Aishwarya di guhna shatak sampanya parameshwara. Aishwarya di guhna shatak. These are the six types of qualities. Aishwarya means to rule over everyone. Ish is the word Ishwa. Ishwa means to rule over. Samagra is to rule over. Aishwarya means to rule over. We also rule over the children, the workers,

21:53 we rule over a few things. But how is our rule? It is a little bit. And who is this? Samagrasya Aishwaryasya, who is going to rule over the entire universe. And who has no rule, understand it properly. Aishwaryasya Samagrasya, Gnanak, "Ishvarah Sarvagnaha" We have knowledge too. We have all these Bhagas. But we have them in a small quantity. They are

22:39 not complete. Bhagavan will say to this, "Who has these six qualities, there is no smallness, no imperfection." "Gnana, Vairagya" How is our Vairagya? Swami Ji used to say to us, What is our pride? Marble is our pride. When we were kids, we used to play with marble balls. We used to play with marble balls. We used to have a lot of expectations for it. Today I took 10, today I took 15. Yesterday I took 15,

23:24 today I took 12. We used to compete. We used to have a lot of expectations for it. When father gave us a bicycle, we gave him all the marbles. Why? Because we wanted to play with it. When we didn't have a bicycle, we used to cry to give it to the younger one. We didn't even let him hold it. Now that we got a bicycle, we left all the marbles. Balloons, Vairagya... What is our Vairagya? It's not complete. We count our Vairagya and do Vairagya.

24:15 I have no desire for anything. And I didn't sleep at night. Why didn't I sleep? Because I was stuck in the bank. I was saying that everything is Vairagya. But who is Ishwara? Vairagya, Purna, Samagra. That's why whatever you give to God, God keeps it with you. You give God Naivedya, you give him Bhog. You give Kheer to Mother, you give Bhog to Ganapati. You give Ganapati Modak, You have given 50 Modaks, will those 50

25:00 Modaks remain here? If God takes them, then He will give only one Modak the next day. Why? Because these Modaks are not for us. The Modak that you have given to God, will God keep it here? Why? Swamiji says it very well. What is this 'Vairagya'? Let it be where it is. Let it be as it is. But what is our 'Vairagya'? It is not our 'Vairagya'. We try to change everyone. If someone's house has a beautiful rose, we will try to bring that rose home.

25:46 If someone has a beautiful bed, we will go to the shop and bring it. We cannot keep it where it is. Everyone keeps doing it. We cannot keep it where it is. We can't do it. We have to keep it the way it is. No, we all try to change. Changing someone, giving someone from one place to another, all this is the absence of Vairagya. We try to change everything. Why do we have

26:35 to change? Because we believe that by changing we will be happier. Vairagya means that wherever we are, we will have to understand Vairagya in many ways. "Vairagya" is not one verse, we saw it two days ago. What I want and what I do, there is no connection. That is also "Vairagya". Whatever you are doing and what you want, there is no relation between those two. If you see that there is no relation between them, then that is "Vairagya". Similarly, wherever it is,

27:20 there itself... Someone asked a very good question to Swamiji. "Swamiji, we do this Naivedyat to God, but God does not take it." Now see, the answer is very beautiful. If I give you a book, you will take that book from my house to your house. Because that book is yours now. So this is my house, not your house. So what will you do? You will take that book from my house to your house. Because now that is yours, so it will remain in your house.

28:07 Now understand. You take something from your house, like this cloth, you will take it home. We have made a request to God, where will we take it? The whole universe is God, where will we take it? You take what is not your place, but what is God? The whole body is God, the whole body is God. There is no place that is

28:52 not of God. So, where will God take us? Do you understand what I am saying? That is why God does not take away the pleasure that we give to the Gods. But He does. How does He do it? He does it with His vision. He sees the pleasure of God and He takes it away with His vision. There is no need to take it away from Him because it is His place. All the places are the places of God. Where will we take them? That is why it is said, "Vairagya" . There is no need to take

29:37 anything, God. Look at the second one. What does "Vairagya" mean? We call those who are above the level of love, "Vairagya". I have a shawl. I have a shawl, a good one, Kashmiri shawl. That is mine. I gave that shawl to a poor person. Now she is not mine, she is hers. So, Vairagya means to renounce one's motherhood. It is not only renouncing materialistic things, you understand. That is why I keep saying, if you think that I will go to Rishikesh and I will not

30:23 be Vairagya, then you are wrong. It is Vairagya to renounce one's motherhood. But we are able to renounce motherhood, you understand. If we have given something to someone, like this used to happen with Swamiji, when there were rituals in Rishikesh, It was a cold day in February or March. Many people thought that I should take a beautiful shawl for Swami Ji. They took it. Once, they took a very expensive and beautiful shawl of orange colour for Swami Ji. They gave it to Swami Ji and he went and bowed his head. He said, "Swami Ji, I have brought such a beautiful shawl for

31:09 you. Swami Ji, this is for you." Swami Ji saw it and it was very beautiful. So, Swami Ji opened it and wore it. She was happy to see that Swami ji had worn her shawl. Look at this incident. She wore her shawl. She didn't give up her motherhood. When she gave it to Swami ji, she thought that the shawl belonged to Swami ji. But what did she think? She thought that Swami ji had worn her shawl. Now what happened? In the evening, Swami ji came from the south. He was Swami ji's disciple. He came. He didn't know that it was so cold here in March. So he didn't bring anything. When he came at night, he was sitting in the satsang. Everyone was wearing shawls and

32:00 sweaters, but Swamiji had nothing. So, he sat next to Swamiji. Swamiji asked him, "Did you bring any shawl?" He said, "I didn't know that it would be so cold here, so I didn't bring any warm clothes." What did Swamiji do? He gave the shawl to Swamiji. He was happy that he got the blessings of Guruji. He was happy that he got the blessings of Guruji. Everyone went to their rooms. The next day, The priest who was given this shawl in the morning, wore it and went to the temple for darshan. That

32:45 sister was standing there. She saw that yesterday she had given this shawl to the priest, but how did she get it from the priest? Now she got angry. She went straight to the priest. "Priest, I gave you that shawl. Why did you give it to him? I gave it for you." Do you understand? that love is not over yet. I gave it to you, it is mine. This is not a renunciation. Renunciation means renunciation of love. That is why Maharaj Shri used to say, "All is mine" or "Nothing is mine". The middle

33:31 one is always sad. So, in God, there is complete renunciation. Why? Because everything is God's. Do you understand? Everything is God's. There is not a single thing here that is not God's. And when everything belongs to God, think about it properly. If everything belongs to God, then whatever you are giving to God, is it yours or is it God's? You are thinking that these sweets are mine. Not mine, everything belongs to God. That is why what has to be said, "Tera tujh ko arpan kya lage mera" Do you understand? What can you give to God? If you want to give to

34:21 God, then give this love and this love and this love, hold it and leave it. So the sacrifice of love is called Vairagya. I have nothing, everything belongs to God. Swami ji used to say, "Everything is given to you." Everything belongs to God. Everything belongs to God. Everything belongs to God. We don't have it. What is complete knowledge? We have seen where there is ignorance. What is complete knowledge? Where there is ignorance. Where there is no need to know one thing. He is the God

35:11 of all knowledge and all the divine energy. "Iswar yasya samagrasya jnanam vairagyam yashya" Yashya, the fame that we call it, the fame, the glory that we have. We think that this is my glory, my fame, that so many people know me. Our fame is ours. Why? Swamiji says, "Everything is given to you." It is given. Body is given to you. See this. The body is the creation of the body. God, Panchi, Karot. God created this. The one who created this Ling body is

36:01 also God. Mind, intellect, knowledge, karma, Panch, Prana, all are God. All are God's creation. And He gave you. And if you don't have, then because of that, your fame, your success, your fame, how did it become yours? If you have a lot of intellect, you have a lot of international, So, who is it because of? It is because of God. "matta smruthir jnanam apo'hamanam ca" "apo'hamanam ca" In the 15th chapter, what does God say? "This knowledge is also because of me." "Apo'hamanam jnanam" "Memory is also because of me." "Memory is also because of

36:48 me." You understand? All this is because of God. So, all this is because of God. So, the yasha is not ours, but the yasha of God. "Ishwar yasya samagre se jnanam" "vairagyam yasha ha" "Veeryam balam" So, what is that power? How much is our power? In Gujarati, we call it "Papad tol peharvaan" How much is our power? We can break a papad. The entire power is God, the power

37:35 of power, knowledge, and love. This is the same everywhere. If God says, how can you be different from Him? Aishwarya Vaan, Gnan Vaan, Yashasvi, all are God. All are the same planet. Veerya, and the last one is Shriya. Are there six? Aishwarya, Gnan, Vairagya, Yashah, Veerya, Shriya. All are same planet. All the wealth in the world belongs to

38:21 God. We are all trusted. God has given us everything to live. And we can live our lives. This is God. Wealth is also God. Two friends were standing and talking. They had gone to some event. One of the wife came there and they also talked. The fourth person came there. Now the person's wife If the other friend says that

39:08 she is his wife, then what will he do? If someone's wife is not worthy of being called his wife, then Laxmi belongs to God, Laxmi belongs to Narayan. Laxmi belongs to Narayan, not yours. God has arranged this for you to live your life. But if you say that this is mine, I always say that this is the bow in the hands of Lord Ram and in the hands

39:59 of Lord Ram. It is the same weapon. This is two in the hands of Narayan. One hand has Sudarshan Chakra and the other hand has that donkey. So someone asked, what is the need to keep these two, God? What is the need to keep a donkey? The one who commits sins, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons,

40:44 the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, the demons, And the God's grace will be lost. Where will you do the mind and intellect? Everything is God. Why? God. Do you understand? God means this six. It is within us. We have knowledge, we have separation, we have strength, we have wealth, we have wealth. But we have the "Alp" and the one who has all the "Samagra" is called "Ishwar" and that is

41:31 why Swami ji always laughs. He is Bhagwan because he has all the "Samagra" and we have the "Alp" and that is why we are "Ghabhwan". He is Bhagwan. Who are we? "Ghabhwan". What will that Bhagwan do? The one and only one great spirit, God is the one who does all the work. The creation is one and only God. The second interpretation of God is that the one who has the power to destroy the world is

42:16 called God. The one who has the power to destroy the world. We also create something, we also create something. But they are not all. We also nurture and feed them. We also kill them. But they are not all. They are the ones who are going to create the entire universe. Who will nurture the entire universe. And not just one universe, you understand correctly. Billions and billions of universes. The creator of billions of universes, the one who will rule billions of universes, and

43:03 the one who will destroy billions of universes, is Bhagwan. The one who knows science, the one who knows non-science, the one who knows science, the one who knows non-science, the one who knows creation, the one who knows destruction, all of them. The creator of the universe is God Panchikaroti. He is the God who does Panchikaran. He does complete Panchekaran.

43:49 That is why Devtikagar says, "Apanchaatmakam panchaatmakam sampadyamanam karoti panchikaroti" Those who are not five-five, they are made five-five and they are called panchikaran. So what is this panchikaran? In the next shloka, we are explained how God did this panchikaran. It is very mathematical. It all works according to the calculation. There is the knowledge of the Anadi, the knowledge of the Maya, the knowledge of the God and the Prana, the subtle body, the body of the Tijas and the body of the Hiranyas. Now, the creation of the subtle body of

44:36 the Sthul, the subtle body of the Sthul, is the creation of the Hiranyas from the God. Now, from the Hiranyas, the Sthul Jagat is created. The Sthul Jagat is called Brahmand or Virat. This universe is not just one universe, but billions of universes. That is why we should read the Puranas. The description of God in the Puranas is the description of God's destruction. If we read the Puranas, what is God's destruction? It is the Shad Aishwarya. The complete Puranas are to reveal the Shad Aishwarya. It is not just a story, it

45:22 is not just an Akshaya. By them, the power of God, the knowledge of God, the dispassion of God, is manifested. All the 18 Puranas, by the 18 Puranas, the divine power of God is manifested. How is that complete knowledge? How is that dispassionate? Don't think that this is a story for children. It is a story for children. It is for you too. You also have to understand what is the manifestation of God. How does God create the whole world? In the whole Quran, the word 'Pragati Karan' is used. 'Pragati Karan' means 'Abrakatam prakatam karotiti pragati karanam' These words are used. This word 'Panchi Karan' means 'One, one, five, five, five, five, five, five, five five five five five five five five five five five five five five five

46:24 five, five, five, five, five, five, five, five, five, five So, how do we do the Panchikaran of each of these five Mahabhoots? So, now let's see in the next Shloka. "Vidha vidha ye chai kai kaan" Very beautiful. We have read this in Tattva Bodh. We have seen this in Atma Bodh. dvida vidaya

47:15 ek ekam vidaya krutva Every five great spirits are divided into two parts dvida vidaya dvida bhagat dvaya upetam krutva divided into two parts punascha punarapi prathamam prathamam bhagam chaturda bhagascha tushte upetam vidaya anusadya First two parts of the Vedas. What did they do? The first part is Puna. After that, the fourth part is Chaturthavidaya.

48:00 Half of the part is divided into four parts. So, first one Mahabhuta was divided into two parts. The first half of the part was divided into four parts. Then what did they do? Swa Itar. "Apanese anya swa swa itar dhitiya aum shayi" Now see, there is the sky, half of the sky is there, what is the other half of it? It is divided into four parts. What is that four part called? "Swa itar" The remaining four parts

48:47 of the four parts will be called Dviteyamshayi, Yojanat. The four parts will be called Agni. If we divide the four parts of the sky, then the four parts will be one-eighth. First we divide it in half and then divide it into four. So, it will be one-eighth. So, one asthmous sky is connected to the half part of the air. The second asthmous is connected to fire. The third asthmous is connected to the

49:35 half part of water. And the fourth asthmous of the sky is connected to the half part of the earth. So, what happened? The sky is one half of the sky. The other half is the same as the sky. The other half is the air, fire, water and earth. The other half is the sun. Similarly, the air has half a part and the other half is the second

50:20 half. What is the other half? One-eighth is the sky, one-eighth is fire, one-eighth is water and one-eighth is earth. The second part is half, we will connect the first four parts. It is simple, not difficult. And in this way, whatever will be created, Yojana, Tev, Yadadaya, Pratekampancha, Panchatmaka, Bhavanti. Now, the sky is... Because the amount of sky is more, due

51:10 to the excess amount, half the sky is there and the remaining eight ounces are four. But it is less, half the sky is there, it is called excess amount. If there are five of these five ghosts here, then how will we call it the 'Sthul Aakash'? If there are five of these five ghosts, then how will we call it the 'Sthul Vayu'? Because the amount of air is too much. So, we will call the half of the sky as 'Sthul Aakash'. 'Sthul Vayu' is 'Sthul Agni', 'Sthul Jal' and 'Sthul Pruthvi'. And in this way,

51:55 Panch Mahabudh has become Panchikaran. Why Panchikaran? Earlier he was one. Earlier he was one sky. Now he is one sky. Now he is five. Do you understand? Earlier he was one. Now he is five. Now he is one. Now four Mahabudhs have joined him. And that five has become Panchatmak. And that is why he is called Panchikaran. Because he is five now. I have already told you in the introduction of Panchadarshi that this materialistic analysis is a complete analysis and the things that come in

52:43 them, they will be explained in detail in the rest of the episodes. The discussion of Panch Mahabudha here, the discussion of Panchikaran here, the same Panch Mahabudha's analysis will be done in the Bhoot Vivek episode. It will be done in great detail. We have talked about Dwait, so in the Dwait Vivek episode, it will be done in great detail. Now here, everything is being told to us in detail. We have seen the Chitbim of Chidadant, the form of Chit, the Chitbim of Chitbim is read. Chitbim is called Bimbavad, Chidabhas is called. So, the word 'Bimba' is used in the Chitra-Deepa Prakaraan in detail.

53:29 Here, it is used in the Sankshyapa and we are made to understand it. But we will see the explanation of it later. Here, the 'Sukshma Panch' is Mahabudha and he has become 'Sthula Mahabudha' and inside him, and because of the presence of four more five Mahabhutas, it is called Panchatmak and because of the presence of four more five Mahabhutas, it has become a subtle sky. And that is why it is said that the creation of a subtle sky, a subtle air, a subtle fire, a subtle water and a subtle earth. Now you understand it properly.

54:15 The question will come, that the sky is the supreme and there is no division in the sky. So, we have divided the sky into two parts and connected it with the air. How will that happen? You will not get the question. I will tell you the question. What is the sky? It is infinite and supreme. So, there can be a division in the sky. And we will divide it into two parts. But the sky is infinite. and the other four five Mahabhut are connected with the half sky

55:02 and that five is the earth and sky. But the sky is the Asangh. So, will these four Mahabhut connect with it? Can they connect? No, they can't. There is fire and water. Fire and water are opposites. So, will they connect? No, they won't. That's why Bhagwan Panchika Rodi said, We cannot understand this because of our lack of knowledge. And who is going to do it? Bhagwan Panchikaroti, who is the Almighty, the most powerful, for whom nothing is impossible. That is

55:49 why here the scholars and monks are using the word Bhagwan because only then it can happen. If you think from your lack of knowledge, If we think with the help of our mind, then it is not possible. Panchikaran is not possible. Tarkasya is also not possible, but it is possible. Who is the one who makes it possible? It is God. Who has all the knowledge, all the power, all the power, he can do it all. With the help of Maya, God can create this entire universe, this vast world. In our view, this Panchikaran is not possible but it is possible. That is why Bhagwan Panchikaroti is

56:34 said to be impossible by itself. Even we cannot do it because we are limited. But God is everything. That is why we used the word Bhagwan. Do you understand? We could have used the word Ishwar here but we did not use the word Ishwar. We used the word Bhagwan. Only then we will understand that according to our understanding It is not possible to do this with our knowledge and wisdom. This Panchikaran is not possible, but it is possible for God. That is why we use the word "God" and say that God does this Panchikaran. We will see that tomorrow. Om Swasti Prajabhya Paripalayantam Nyayena Margena

57:20 Mahim Mahishah Go Brahmanevya Shubhamastu Nityam Loka Samasta Sukhino Bhavantu Kale Varsha Tuparjanya Prudhavi Sasyasya Shalini Desho Yanksho Bharahitah Brahma na santu nirbhaya ha Om sarve Shyam swastir bhavatu Sarve Shyam shantir bhavatu Sarve Shyam purnam bhavatu Sarve Shyam mangalam bhavatu Sarve bhavantu sukhina ha Sarve santu niramaya ha Sarve Bhadrani Pashyantu Ma Kashi Dukha

58:09 Bhagavet Asatoma Sadgamaya Tamasoma Jyotirgamaya Mrutyorma Amrutangamaya Om Purnamada Purnamidampuram Shri Guru Jnana Maharshi