Panchadashi (Ch 1) - 24 by Swamini Sadvidyananda

0:32 Shri Gurujyo Namaha Shri Gurujyo Namaha Shri Gurujyo Namaha Shri Gurujyo Namaha Shri Gurujyo Namaha Shri Gurujyo Namaha Shri Gurujyo Namaha Shri Gurujyo Namaha Shri Gur Om Shanti

1:29 Om Bhadrankarne Vishranyama Deva Bhadrampasya Maksha Vidya Jatra Sire Rangai Sthushtu Vagum Sastanubhi Vishema Deva Hidayada Yuhu Om Shanti Om Sahana Vavati

2:14 Om Shanti Sadashiva Samarambha Shankaracharya Madhyamam Asmadacharya Paryantam Vande Guru Paramparam Shruti Smriti Purana Shri Ramachandra

3:07 Bhagavan Tau Puna Puna, Ishwaro Guru Ratmeti, Murti Bhedavibhagine, Vyoma Vadyapta Dehaya, Dakshya Murta Ye Namah, Mangalakshmi

3:58 Om Namah Shree Shankaranand Guru Padambu Janvane Om Namah Shree Shankaranand Guru Padambu Janvane Savilasa Mahamohagrahagrasaika Karmane Savilasa Mahamohagrahagrasaika Karmane Shloka number

4:45 28 Tairanda Statra Bhuvanam taidaṃ daś tattra bhuvanam bhogyabhogāśrayodbhavaḥ hiranyagarbhas thulesmin dehe vaisvānāro

5:34 bhavet Yesterday we saw that Panch Mahabhuta is a Panchikaran. Half of the sky is there. Now don't say how did he do half of the sky? Yesterday I said that by doing Bhagwan Panchikaroti, through the Bhagwan word, the supreme being, the supreme power, It is the most powerful, the most powerful, the most Shriya. And that is why

6:21 we should not raise this question. Vedas are proofs. We cannot understand them everywhere. Vedas, Vedayas, the two parts of the sky, one part remained the same, one half remained the same, four parts of the other half were made, and those four parts were combined with the other four parts of the other four parts. So, this is called the 'Sthool Akash' . Similarly, the 'Sthool Vayu', 'Sthool Agni', 'Sthool Jal' and 'Sthool Pruthvi' were created. 'Panch Panchate' These five are five. Because there are five in the sky. The

7:07 five Mahabhutas are in the sky, but due to the importance of the sky, they are called as 'Sthul Aakash'. The 'Vayu' is also in the sky, but due to the importance of the air, it is called as 'Sthul Vayu'. These five Mahabhutas, five Vishayas, five Karmendriyas, five Gnanendriyas, five Pranas. That is why the entire universe is called 'Prapanch'. 'Panchapanch prapachyate ti prapanch'. All the five elements are called 'Prapanch'. This

7:53 is how the Vedic scriptures are written. 'Panchapanchate ayojana'. This is how 'Yojana' is written. This is how the five great ghosts were created. All the ghosts are spiritual beings. That is why we experience them in this world. When we experience something

8:43 in this world, then in one thing, there is water, air, fire, and there is also the fire. The air is the floor, the water is the floor. But if you look at one thing, as I said yesterday, when the

9:29 spirit of the spirit comes, then all this will come. When we say that this is a book, then how is this book? Panchatmakam Pustakam. There are five in this book. There are five spirits. There is the presence of the earth, but there is also the sky and the air. Now see, if the word is Prut, then this word becomes Akash. If it is Sparsha, then it is Vayu. If it is Pushnata, then it is Agni. Water also has a part in it and so does the earth. If you say Pushpa, then in Pushpa also there is Shabda, Sparsha,

10:15 Roopa, Rasa, Gandha. If we see one Pushpa, then in that Pushpa, in one Pushpa, we will get five Mahabhuta, The qualities of the flower are the reflection of the qualities of the flower. The flower has a sound, a sound. Similarly, the touch is soft. It has a special form and a special colour. Similarly, the taste of the flower is also there. The earth is also smelly. The earth means smell. If we take any of the

11:01 five qualities of the body, we experience these five qualities. When will we experience the five qualities? When there should be five ghosts, five Mahabhoots. That is why these five Mahabhoots are the source of all five Mahabhoots. And because of this, we experience the five qualities of all five qualities. Now understand this properly. That is why it is said that after doing Panchikaran, "Panchikaranam Abhidhayah" This Panchikaran explained to us, "Taihi Bhutaihi" The five great ghosts,

11:47 "Sthul Panch Mahabhut" "Utpadhyam Karyavargam Darshayati" These five great ghosts, "Karyavargam" means group The work that will be produced from it, the material five great spirits are the reason and the group that will be produced from it, we can see it now. That is why it is called Taihi. Taihi means the material five great spirits that have been produced through Panchikaran Taihi Panchikrutaihi Bhutaihi The Panchikrut ghost "Tatra Bhuvanam Andhah Te Andhah" Andhah means the

12:35 universe. Out of the five great spirits, this universe was created. Out of the five great spirits, the universe was created. "Tatra" means that universe. Now understand. Out of the five great spirits, the entire universe was created. Now see. The five great ghosts are the origin of this universe. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five

13:21 elements. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five elements. The five great ghosts are the source of all the five elements. The five great ghosts Tatra, Brahmand, Antara. These are the three things in the universe. Now listen carefully. Bhuvanani, Bhuvanam. Bhuvanam means place. Lok. The creation of Lok is the creation of Bhuvan. Bhogya. The creation of the material that is suitable for the use of is

14:08 called as Bhogashraya. The ashray of Bhog That is why the astrologer says, "Bhoomanani upari bhaage vartamanaha bhoomadyaaha, bhoomi aadayaha, upari saptah" Swami ji always laughs. This universe is like a tiffin box. Why? There are seven worlds above and seven worlds below. "Bhoohu, Goaha, Mahaha, Janaha, Tapaha, Satya" Satya means Brahmloka. "Bhoohu, Goaha, Mahaha, Janaha, Tapaha, Satya" Similarly, the lower part of the body is

14:54 called Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala, Patala. The upper part of the body is called Sat and the lower part is called Sat. Bhuvanani is the birthplace of the four worlds. So, where did the birthplace of the four worlds come from? It is from the five great elements of the earth. The birthplace of the four worlds is from the five great elements of the earth. Up above the earth are seven worlds. The earth is below the earth. In this way, above

15:44 the seven worlds. There are seven Urudhva Lokas and seven Adhva Lokas. The creation of these four Lokas is from the five Mahabhutas. Bhogya, Pranibhihi, Bhoktum, Yogyani, Annadini. See, in the Brahdhan Kupani Shad, this is a very detailed discussion. The creatures that are created, Pranibhihi, Bhoktum, Yogyani, Annadini. All the food and food that is necessary for every living being is also produced from the

16:34 food and food that is available to us. This is the food for humans. Every living being has its own food. This is called 'Saptanya'. Even the gods have their own food. There is a Yaksha, a Kinnar, a Jantu, a animal, a bird. There is no food for humans alone. The food that is suitable for all the animals. That is why we do not understand. Everyone's food is different. The food that you call food, that is food for humans. But there is a different kind

17:19 of food for animals. That is why sometimes we see what he is eating. But that is their food. You see, there are many such insects. We are surprised to see such things. We wonder what nutrition they will get from this. But God has created such a body, His digestive system is such that He gets nutrition from that. There is a tree, the tree also gets nutrition in its own way. So the tree is also... Here, I said 'prani' but you don't understand.

18:29 The body of a God is the food of the body. The bacteria, the subtle living things, the subtle beings, they also have different kinds of food. That is why it is said that the beings are worthy. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are worthy of the food of the beings. All the beings are The one we call Ajgar, he swallows up all the animals. He doesn't have

19:17 to chew or cook, he swallows up all the animals. God has made his digestive system such that the whole body is digested. So, the food for Ajgar is the whole animal. Look at spiders. How do spiders eat their food? They don't swallow it. They have this kind of juice in their mouth. It is a kind of digestive juice. The animal that is in

20:05 their web, that juice enters their body. And that juice is such that all the organs in the animal's body are melted. It becomes one juice. and then they suck the food from the fish. It is different. They have different types of food. That is why they say, "Bhut su bhoktum yogyani" If there is fish, then the fish will eat according to itself. There is a snake, a snake, a ghost, a ghost, all kinds of things. That is why they say, "Yogyani anna dini"

20:57 Not even that. "Bhogashraya" means place. The subtle body is the means to enjoy. But where will that subtle body be? To be that subtle body, a body is required, a solid body. And that is why it is said, "Uchita sharirani"

21:46 Now see, a suitable body. Let's take a look at the example, there is a dog. So the dog has a solid body. And the dog has a solid body, you understand correctly. So the dog has a solid body, then who will have a subtle body? The dog. If the human body is the floor, then the human body will be the subtle body. If the elephant is the subtle body, then the elephant is the subtle body. If the elephant's subtle body is the subtle body of the elephant, then what will happen if the elephant's subtle body is the floor body of the dog? It will

22:31 be a mess. Similarly, if the elephant's subtle body is the floor body of the dog, then what will happen? If the body of an elephant is flat, then what should be the body of an elephant? The body of an elephant should be flat. Because the life of the elephant is different from that of a dog. That is why the physical body should be compatible with the subtle body. That is why it is said, "Tatloka

23:18 uchita sharirani cha taihi panchakrutehi bhutaihi" The physical body was created by the five elements of the physical body. And the other forms of the physical body, "loka uchita" , all of these will come. Fish is a physical body, and the fish has a subtle body. And the fish lives in water. So, their world is different from ours. So, there should be a world, a proper world. There should be a suitable body, a suitable body, a suitable

24:08 subtle body, and a suitable food. All these should be matched. Do you understand? We live in this world, according to that world, we have a body. We live on Earth, on Earth, there is an environment, there is a pressure, there is a pressure, and our body is made in such a way that it can withstand the pressure. But our body is in this way, according to the pressure. Now, if we go to the moon with this body, then what will happen there? The air

24:55 is different, the pressure is different, the temperature and coldness are different. So, the earth body in the human world will not be on the moon. The earth body of a human being cannot be in water. And the fish that live in water will not be on the earth. That is why it is said that the body is right. It should be worthy of it. And this is why it is said, "Tal Tat Lok Uchita Sharirani" The body which is in the body of the body, should be the embodiment of the

25:43 body. That body should also be the embodiment of the body. Do you understand? There are four. We have seen the subtle body ahead. But everyone's subtle body is not the same. So there are four things. There is Lok. It is a solid body, a solid body and a subtle body. It is a blissful substance. So here the Vedayani Muni says, "Tattat loka uchita ani panchikrutaihi bhutaihi uchita sharirani cha

26:30 upad jayante" So this whole universe was created. So here this Tikkakar, Pandit Ramakrishna, Slowly, a word is placed here, which is in the next level. Bhagwan Panchikaroti. The Panchikaran of the five Mahabudhas is not done by itself. The Bhagwan does the Panchikaran. Everything will not happen by itself. Similarly, that Bhagwan word has to be brought here. That is why it is said that the

27:16 creation of this world, the creation of the physical body and the creation of the physical body, how did it happen? By the will of God, by the will of God. "So kamayata bahusyam prajayayeti sattapavatapyata sattapastaptva" "Sokamayata" Before any surgery, two things should happen. One should have knowledge and the other one should have desire. We call it as "Sankalp" .

28:05 I have knowledge but if I don't have the desire, what can happen? That's why it is said "Sokamayata" "Saha Paramatma" means that God has created the world. "Iswar ki Agna" means that with the will of God, the entire universe is created. That is why we say that without the will of God, even a leaf does not move. The entire universe is running with the will of God. It is created with the will

28:55 of God. Therefore, the creator is God. He is God. He makes the decision. And God is the supreme, the most pure. But what happened before he created? Satapotaphyata, Satapastaptva. First the desire was there, the knowledge was there. Then the desire was there, the decision was made. To create. So, this is how creation happens. Satapotaphyata. Why? One of the tapas we do

29:44 is called Tapa Titi Tapah. The other meaning of Tapa is to contemplate. If you want to build a house, you have to buy a house, buy a land. Then you sit and think about the people who are in the house, you discuss with them. What kind of house do you want to build? Where will the kitchen be? Where will the bathroom be? Where will the bathroom be? Where will the

30:34 hall be? All this has to be arranged. We have to think about it. And then we go to the architect and explain to the architect. We tell them that this is our land and we want to build a house on it. We have thought about what we should do and what we should not do. They understand your thoughts and wishes. Then they will make a plan. They call you to the office and tell you what they are planning. This is your military department, this is your door, this

31:24 is your door. There is nothing here. There is no line. Do you understand? All this comes under Tapa. You have made a decision, then how to make it, what to make, how to do it, which department will be where, all this has to be arranged. This is called Tapa. Once the plan is ready, the contractor will build your house based on that plan. So, whatever happens from your wish to the architect's plan,

32:10 you should consider it. You will have a resolution, you will have a plan, everything will happen. Resolution, plan, determination, change will also come in it. That is why it is said that God wanted and after that he did Tapa. How to make the universe and how will the universe be? But we don't have one universe, you understand. There is a universe, a circle. There is creation, there is sustenance, there is destruction. Again there is creation, there is sustenance, there is destruction. And that is

32:56 why it is said that when God does Tapashtra, then God thinks. how was the previous creation? Based on that creation, we will create this creation. See, all these are in the contemplation of the Tapa. In our mind, we will organize it completely. By doing this Tapas, by doing this Tapascharya, by thinking, by organizing, by making a resolution, we have created all this. And that is why, "Ishwar Agyaya" is created by the will of God, by the

33:44 will of God, by the will of God. And that is why it is said, "Ishwar Agyaya Jayante" So this complete universe is created and within the universe, there is a physical body, a subtle body, and the material things. All this is created. "Evam Sthul Sharir Uppatti Abhidhaya" This is how the whole universe was created. Now, the word 'Vishwa' is different. There is 'Vishwa', 'Jagat', 'Brahmannd', each has different meanings. 'Vishwa' means

34:33 'all', 'everything'. 'Jagat' means 'Jayate Gacchati Iti Jagat', which is created and which is destroyed. What is 'Andh'? It is like an egg. We cannot see it. So, what is this universe? There are 14 worlds and many kinds of creatures. In our scriptures, it is said that there are 84 lakh types of Yonis. God has created 84

35:23 lakh different types of bodies. And each and every body is a form of God. God has created different types of bodies according to their form. God has created different types of bodies according to their form. Now you understand. This is the whole discussion in Brahmaand Puran. There are four types of beings. The ghosts are divided into four parts. Udbija, What is Udhvij? It is the seed that comes out of the earth. Udhvij is

36:09 the seed of the earth. Udhvij is the seed of the plant. Don't think that the plant is not alive. In the last century, a scientist said that the plant is not alive. We call it a seed. It is the seed of the plant. Udhvij, Andaj, which are produced from the egg. This bird, It is a body form. It is made of

36:55 eggs. Swedaj. Swed means moisture. For which moisture is required. These animals, mosquitoes, mosquitoes are called swedaj. The eggs are the birds, the body, and the body is made up of eggs. Jarayuj means the body is formed in the womb and the body comes out of the womb. We call them Jarayuj, or mammals. What about them? They also have a section, a stomach section, a

37:41 stomach section, and a stomach section. You will say Vanaspati Udhbhij, which also has a tree. plants, plants, grass, etc. are different. Bansi, Bans is of different types. There are different types, different types, different types. There are Yaksha, Kinnar, Dev, Danav, Asura, Rakshasa, etc. All these come together. Understand this. And it is said that this body is of different types. According to the world, according to the experience, that body was also

38:27 born. So, this is why it is said, "Evam" means, "Sthool sharir utpatim abhidhaya" In this way, after showing the creation of the physical body, "teshu sthool sharireshu abhimanavata ha" Now see, the whole universe has been created and the whole universe is in the whole universe. The one who is sitting in the complete universe with the Aham-Buddhi, the Hiranyagarbhasya, Samastiroopasya, the Hiranyagarbha, the Samastiroop Hiranyagarbha, will now

39:16 do what? He will be proud of the physical body of the physical universe, will do Aham-Buddhi. This is me. When the Hiranyagarb is in the body, it will be proud of the whole body. The second line is Hiranyagarb. The whole body is God. By doing Aham-Buddhi in the same subtle body, the name of the deer-gharb is given. When the same deer-gharb

40:03 will do Aham-Buddhi in the whole body, then their name will be Vaishwanara. And that is why it is said, "Ek ek sthool sharir abhiman vataam" So, their name is given from the whole body, Vaishwanara. We have seen that there are two types of Vyashti and Samashti. Samashti is Ishwar and Vyashti is Prajna. Samashti is Hiranyagarbha. Vyashti is Taizas. So, in Samashti, you have said that Hiranyagarbha is called Vaishwanar

40:49 by the incarnation of the material world. So, what will be the meaning of Taizas? In the next verse, it is said that Very beautiful. Hiranyagarbha is not as Vaishvanara as the physical

41:39 body. In the same way, Tatra eva te taiyasa vishvatam vyata The Taiyasa is made into Vishva. Why? Because in one physical body, you understand, one physical body is made into Vyastirupanam. One living being has created the mind of the other living beings in one body. By creating the mind of the other living beings in one body, the subtle body which is the body of the body, the body of the body, the form of the body, the body of the body, the form of the body, the body of the body, the form of the body, the body of the body, the form of the body, the body of the body, the form of the body, the body of the body, the form of the body, the form of the body, the form of

42:28 the body, the form of the body, the form of the body, the form He became Jeevprajna, from Prajna he became Taizas, and from Taizas he became Vishwa. Now, when Vishwa is formed, what happens after it is formed? Devatiryag Naradayah. He gets various types of Yoniyas. Dev means Urdu. See, these are the symptoms. What is Dev? All the Yoniyas in the Urdu world, Gandharva, Yaksh, Kinnar, Apsara, Dev Dev is the symbol of all the Yoni of Urdhva Loka. Tiryang means

43:16 straight. The one who is straight is called Pashu. The one who is straight is called Aadha. That is why it is called Tiryang. Nar is standing there. Adhaya means in the two worlds, there are Gods etc. and in the earth, there are birds and Nar. And in other forms, there are all kinds of beings. There are animals, birds, subtle beings etc. And in the two worlds, there are Naglok, Patalok and

44:05 various other forms. This is the name of the soul. the one who is Sambit, the one who is all-pervading, the one who has no difference in the body, that is the soul. That consciousness form

44:54 is the soul. But due to ignorance and ignorance, it became Jeeva. Due to ignorance and ignorance, it became Prajna, it became Taizas, it became Vishwa. The name of the mind has been read. Now, this Jeeva, if the question is, if the name of the mind If he is a samvita Swaroop, then why doesn't he recognize his own form? Because of avidya. And what will happen because of avidya? Shankaracharya ji says that avidya is kamakarma. Because of avidya, because of not knowing his own form, those who don't have their own form,

45:42 they have accepted their own, their own desire. Neither is he born nor is he dead. He still considers himself as a mortal, as a born. He has accepted death, but he wishes to be free from it. This is opposite knowledge. There is ignorance, because of which there is opposite knowledge, which cannot be accepted because it is not their form. I am sad, they accept the pain. See, you don't accept it, it is the same Purvaar

46:30 that it is not your form. In the Shastra it is said that fire will never oppose to beauty. Why? Beauty is their form. Water never opposes to coolness because coolness is the nature of water. It is their form. That is why, the one whom you don't accept, is not your true self. Understand this properly. And when he is not your true self, yet you have accepted him. That is why Maharajshri used to say, "Aayo Bandhan Mein" . We have accepted him and come to Bandhan. We have accepted so many things. I am dead, I am sad, I am sad, I am weak.

47:20 Now that is not acceptance because it is not your form. Now that is not your form, you cannot accept it. So you will wish to get rid of it. Avidya, because of avidya, viprit jnan, the disapproval of viprit jnan, wish to get rid of the disapproval. Avidya kama. Now you have done the wish, so what will you do to fulfill the wish? Karma karoti. then this circle of avitya, kama and karma will continue. And when they do karma, what does it mean? They are not seeing themselves. Their vision has become the rest. And that is

48:09 why it is said, "Te parangdarshina ha, te deva daya ha, parangdarshina bahyana eva shabdadin pasyanti" See, it is very beautiful. This is a mantra of Mundak Upanishad. It is a mantra that is shown by the word Parangpashyati. Parangdarshi says here, "Va Parangpashyati" This is external, so what happens? "Bahya neva shabda din pashyanti" "Paranchikhani"

48:57 These senses are Parang Bahir Bukha. Parantikhani Vyatrana Swayambhu Swayambhu Brahmaji. Brahmaji has destroyed us. What is Vyatranadvimani? Brahmaji has destroyed us. Why? Because we have made the senses external and the universe external. And because of this we are external and we keep on seeing the words and things. We experience the other world and we have a desire for the other world. And our form does not see the form. "parankashyati nantaratma" We do not see the form

49:43 of our inner soul, our inner self. So what did Brahma Ji do? He did violence, he did vritra. Brahma Ji did not do it. Where did it start from? It started from avidya. We are sitting in avidya. And till this avidya remains, we will not be able to be liberated. And that is why it is said that "paran pashyati pratyat tatva bodh vivarjitaha" That is why all these beings, all this world, All the senses are present, all the senses are present. How are they present? "pratyek tatva bodh vivarjitah" They do

50:34 not have the knowledge of all the elements. They are without them. The element that is the form does not know the form and keeps on seeing the rest. So, their meaning is that we are trapped and cannot get out of it. Why? If we do the will and do the karma, then the karma will be produced. If the karma is produced, then due to the new karma, we will have to get new births. So what happened? PUNARAPI JANANAM PUNARAPI MARANAM PUNARAPI JANANI JATHARE SHAYANAM Now understand. Because the soul elements are not aware of the

51:24 knowledge. But because they are not aware, they keep on falling into the cycle of unknowing, working, and karma. This is the meaning of the Kathopanishad. "Paran chikhani vyatrana svayam bahuparankh pashyati na antaratma" This is our state. That is why Yamaraja says, "Kaschi dhirah" There is a Dhir Purusha, and there is a Viveki. "Dhirah viveki" What is this type? It is the type of Tattva Viveka. "Tattva vivekam vidiyate" We have to do Viveka. "Kaschit Deerha" Some are "Deer Vir" and some are "Viveki" Due

52:14 to this "Vivek" he is explaining about happiness and sorrow He explains about "Nitya and Anitya" He sees that these are "Karma" and "Karma" are "Anitya" And from "Anitya Karma" "Anitya Karma" will be produced And because of them there is no possibility of "Moksha" That is why I say No matter how great a Pandit is But if their attachment is in Karma, then there is no possibility of salvation from the cycle of birth and death. That is why Vidyadharani Muni says here, "Te Parang Darshina H" They are not seeing the Pratyagatma, they are without the knowledge of Pratyagatma. They are without knowledge. And what

53:00 happens due to being without knowledge? They keep on falling into the cycle of birth and death. And that is why it is said, There is a beautiful discussion here. "Tarkika dayah deha vitrikta maatmanam janati iti" This is a beautiful discussion. Those who do karma, those who do karma, not only in our Vedic religion, understand this correctly, in the other religious sects too, one

53:47 thing is very clear that the body stays here and the life goes away. In our Vedic Dharma, it is said that the body leaves the body and goes to another world. What does this mean? The body accepts other living beings. The Karmakandis also accept that there are other living beings other than the physical body. That Jeeva leaves this physical body here

54:34 and goes to another world. So, everyone knows that the body is an extra-soul. That is why they will do karma. Now understand. Why do they do karma? I have to go to heaven. So, no one will go to heaven with this body. So those who are doing Yajna Karma by wishing for heaven, they also know that other than the body, the body is an extraordinary soul, other than the body is a living being who will go to heaven. So then you say that the body is going to be proud, the body is

55:20 going to be intelligent. Do you understand? This comes in the Gita. If you believe that this body, jātasya hi dhruvaṁ rūtihū dhruvaṁ janma mṛtasya ca This being holds many bodies. avyattādini bhūtāni vyattam adhyāni bhārata First it was unmanageable, then it became unmanageable, it has held the body, now it has left the body, it has attained the unmanageable state. So, the karmakand also accepts the soul from the physical body, other than the physical body. Do you understand what I am saying? So, the soul accepts

56:10 the soul from the physical body, but the soul does not accept the soul from the subtle body. Why? Because the soul is considered to be the doer, the soul is considered to be the beholder. Now understand, based on the physical body, there is birth and death. But based on the subtle body, the soul is the doer and the beholder. So, the one whom we call as the doer and beholder, that is why Shankaracharya ji says that the doer and beholder is the world. What is this world? To consider oneself as the doer and

56:56 beholder is the world. So, this is the doer. I am doing this Karma. I have done so many karmas, I have done this karma, I will get this karma fruit, because of this karma fruit, I will go to heaven. So, he does karma, after doing karma, when he gets karma fruit, and to enjoy that karma fruit, he goes to heaven, he enjoys it. Understand? He becomes a doer of karma, he becomes a eaters of karma fruit. So, other than the physical body, They accept the soul but they consider it to be the doer and the beholder. The form of the soul which is the doer and the beholder

57:41 is the form of the element. The form which is the form of the soul which is the beholder is the form of the element. The form which is the form of the soul which is the beholder is the form of the element. The form which is the form of the soul which is the beholder is the form of the element. The form which is the form of the soul which is the form of the element. The form which is the form of the soul which is the form of the element. The form which is the form of the soul which is the form of the element. The form which is the form of the soul which is the form of the element. The form which is the form of the soul which is the form of the element. The form which is the form of the soul which is the form of the element. The form which is the form of the soul which is the form of the element. The form which is the form of the soul which is the form of the element. The form which is the form of the soul which is the form of the element. The form which is the form of the soul which is the form of the element. The form which is the form of the soul which is the form of the element. The form which is the form of the soul which is the form of the element. The form which is the form of the soul which is the form of the element. The form which is the form of the soul which is the form of the element. The form which is the form of the soul which is the form of the element. The form which is the form of the soul which is the form of the element. The form which is the form of the soul which is the form of the element. The form which is the form of the soul which is the form of the element. The form which is the form of the soul which is the form of the element. The form which is the form of the element. The form which is the form of the element The one who is a Karmakand, who is Tarkik, who believes in a Jeeva who is different from the body, is also a Sansari because the form of every element is not the knowledge of the form. And that is why

58:27 it is said, "Bodh Vivarjitaha" . The way the scriptures have shown the nature of the element, even they don't know the nature of it. That is why those people who are the Pandits of the Vedas, they are not aware of the existence of the element. Even though they consider the body as the ultimate soul, but because the soul is the ultimate being, they do not have the material knowledge. That is why, what happens to them? They keep on getting births, they keep

59:15 on getting births, they keep on doing many karmas, and in the next verse, they will explain. that karma will be the result of karma and to enjoy karma we will have to take a new body and go to a new world. Therefore, those who are the Karmakandas, who believe in the Vedas, but they believe in the soul as the doer and the beholder and they believe that the doer and beholder is the form of the soul. We will see that tomorrow. Om

1:00:21 Sarve Shyam Swastir Bhavato Sarve Shyam Shantir Bhavato Sarve Shyam Purnam Bhavato Sarve Shyam Mangalam Bhavato Sarve Bhavantu Sukhinah Sarve Santu Niramayah Sarve Bhadra Nipashyanto Maka shchid dukha bhagbhaved asatoma saggamaya tamasoma jyotirgamaya mrutyorma amrutangamaya o namada purna midampuramaya Om Shanti Shanti

1:01:08 Shanti Hari Om Shri Gurubhyo Namaha Hari Om