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[hypercactologyra music] The Bhagavad Gita is a book of mankind's collected experience of and answers to life's most basic questions. Who I am, from where do I come? What is my purpose and destiny? And most practically, how do I find happiness? These podcasts originate in the lectures of Neil Bot, a disciple of Swami Chinmayananda. They are presented here in 20 to 30 minutes segments, each covering three of the Gita's 701 verses. Welcome to Gita Wisdom for Daily Living. We have been discussing Chapter 15, Purushattham Yuga, Yuga of the Supreme Spirit. So far in this segment of Bhagavad Gita, we started from Chapter 13. As we have seen, Bhagavad Gita has divided three segments. For six chapters talked about individual being, next six chapters talked about the Supreme Reality. The last three chapters are about the knowledge, how to reconcile the seemingly difference between the individual being and the Supreme being. In this segment, we started with Bhagavan explaining, the field and the knower, this body, this mind, this intellect, is the field of experience. Then this world outside is the prakrathi, which is the multiple of sense objects. These sense objects have three qualities, Sattva Raja Santama. As my senses go out and contact with this sense objects, we may get attached to the sense objects and develop relationship. These relationships will affect my mind, when the mind is receiving this information, my mind is making the experience perceptible and my consciousness is the knower of the experience. So the consciousness is the knower of the field, and the field is this body, mind, and intellect, the individual being that I consider myself to be. But these relationships with the world of sense objects, as I contact them, I develop relationships with them. That creates my sense. And this sense is where Bhagavan started this chapter. The sense which I have created is out of my own experiences and my attachments. This sense is now grown to a point that I don't even know where it started. So we started this chapter, Urgumulaha, Adhasaka, that the root of this sense is somewhere beyond my perception, beyond my understanding. I do not know when it all started. We have three bodies, the gross body, the subtle body, causal body. Causal body is the cause for these two bodies to come into existence. But what is the cause of the causal body? It's an ignorance. Ignorance about the self is the cause for the causal body to come into existence. So the ignorance is beginningless. I do not know when that ignorance started. Knowledge about something, I can pinpoint, and say it started, such and such point. The knowledge about my architecture, I can say when I went to Bargaret-Jah school, I keep pinpointed it, and say before that, you didn't know anything about architecture. So I can say when I started knowing about architecture, but I do not know when I did not know nuclear science. There is no beginning for my ignorance about nuclear science, because I never learned it. So there is no date I can pinpoint, such and such date my ignorance about the nuclear science started. But I can say on such and such date my knowledge of architecture started. So once I did this ignorance is beginningless, and therefore when this sensor started, is beyond my perception, beyond my understanding. There is a up above, somewhere beyond my cognition is the root. But the branches I see in this world, the networking that I have created, you know, that is what we call it. LinkedIn. LinkedIn is very successful. Why? Networking. When I started, I probably had like 20 connections, 50 connections. Now how about 10,000 plus? I don't know how many? They only say 10,000 plus. I don't know how many are there. Just networking. As you connect to one to the another, another, another, my sensor starts exactly that. I have a single person, then I get married. Now children, children, say the children, the sensor keeps growing. Bhagavan said, the branches are in this world. And also now I am establishing my roots in this sensor. It's becoming very difficult for me to get out of this sensor. I continuously say that I can find permanent happiness in this sensor. This sensor is dukhma. Everything that has potential to give me happiness, also equal potential to give me unhappiness. So only if I get out of this sensor, I can achieve the permanent happiness. Bhagavan, in no uncertain terms, say, cut this tree of sensor firmly with the weapon of detachment. That's the only way you will find what you are seeking the permanent happiness. But having cut that tree, having detached yourself from this sensor, you do a touch to the supreme goal. But then, I remember Bhagavan, say, you seek that place, that state of identification, having gone there, no one returns, having achieved that understanding, no one falls back into misunderstanding about who oneself is. So right now my misunderstanding is, I am this body, I am this mind, I am this intellect. This misunderstanding, if it is removed, is in my consciousness, is me. My consciousness is making all these experiences possible in this world outside. And therefore, I am nothing but my consciousness. Everything has changed since I was a child, but that feeling about I has never changed. When I wake up in the morning, I said, I have woken up. That I remain conscious, which is my consciousness. Bhagavan, say, seek that state, where you identify with your consciousness, and not with this body mind, intellect, which is your equipment. And Bhagavan, then explain the having gone there, no one returns. Once gaining knowledge, you will never fall back into ignorance. This is how I am explained, once you learn how to sing correctly, very difficult to sing badly. If you know how to sing in Sruti and the rhythm, no matter how much you try, you will be in your scale and rhythm. Because once learned, it cannot be unlearned. So Bhagavan said, establish yourself in that knowledge, from which you never have to return to the ignorance again. And then Bhagavan explained, how it all started. We said, we do not know how it started. Bhagavan said, explain to you how it all started. Mama, eva, ansah, jiva, loke, jiva, bhutah, sanatana, manasastani, indriyani, prakratis, tanikarshati. I, the supreme consciousness, all pervading self, one fragment of mind, which is sanatana is, it is eternal. It is not that that fragment has now separated from the supreme self. And it is standing on its own as my consciousness. Bhagavan said, that sanatana is, obviya, im mutable. It remains part of the supreme self, but that segment, becomes jiva, loke, jiva, bhutah. It becomes an individual in the world of these individuals, where their individual beings, they identify themselves differently from each other, the world of plurality. There is a world of singularity before Big Bang. There is nothing but singularity, one single point. And then it exploded into the world of plurality, which we experience as our world from the physics point of it. In my case, Bhagavan said, I, as the singularity, as the supreme consciousness, all pervading a fragment of that consciousness, identified with the prakratis. And then, manasastani, indriyani, prakratis, tanikarshati. It identifies with the prakratis and attracts, acquires, five senses and mind. These are required for me to experience anything. To cognize any sense of objects outside, I need my five senses in a processing center. All the sensation which I receive through my senses, it requires a processing center to create perception of that object. The mind creates this perception. And when the mind creates that perception, that becomes concept for that object for me. So the conception happens in my intellect, but the sensation comes from the world outside. So to enjoy any sense of objects, I need five senses in a mind. This is one fragment of the Supreme Self. We wanted to enjoy this world of sense objects in the precarity. Establishing itself in a precarity, it requires from the precarity the five senses and the mind. It's like when I go to see 3D movies, I acquire 3D glasses from the over the theatre owner. With that 3D glasses, I then enjoy the 3D movie. Without those 3D glasses, I cannot enjoy 3D movies. I have to get the 3D glasses from the same source, which is going to give me the experience of a 3D movie. The same way to enjoy this world of objects, I need the instrument, the equipment from the world, this five senses in a mind. Mama Ava Ansa Jee, my own fragment, which is immutable, unchangeable, it becomes an individual, then enjoys the world of beings, in the world of sense objects. But Kruthi's Tharikarsadhi, that requires from the precarity. Saridam Yad Avapnoti Yacha Ape Uttkramat Iswaraha, wants acquire these equipment that fragment, which has now become Jiva. So, the Jiva is the condition de-conceaseless. A conceaseless one, which is unconditioned by the precarity, is supreme self, iswaraha himself. When it gets conditioned by the equipment, which is the body, mind and intellect, it's called an individual being. Once acquired this body, the field of experiences, we have discussed in chapter 13, when it acquires this body, when it leaves this body, it ejects itself out of this body, that fragment of consciousness, Gruhitwani, Sanjati, Vāyū, Gandhāni, Iva, Asya Yad. So, once acquired this equipment, you carry from one place to another, it's like portable equipment. I may change main computer, but the software I can take from one computer to another. So, this self, which is identified with this body, and this body becomes not appropriate for this perceptions and enjoying the sense of objects, it leaves this body. But because it has created this vassanas to enjoy the sense of objects, it acquires another body. It takes with it the five senses in the mind. So, we want to succinctly explain what happens when you die. When person dies, the only thing it is giving up is the physical body, the gross body. The five senses in mind, the subtle body, it carries with it. But in what form? Gruhitwani, Vāyū, Gandhāni, Asya Yad. Just as wind takes the fragrance from the flowers, it does not take the flower with it, sometimes it does. But basically, it takes the fragrance from the flower and moves away. It carries the essence of the flower, which is the fragrance of it. So, it is not carrying the physical instrument or the senses, but it carries tendencies. When a new born is born, we can tell in the first few months, he has a tendency to do this or that. As Charles grows up, we know that he has certain tendencies, good at this, he is not good at that, he likes this, he doesn't like that. This tendency is carried from the last birth. The individual Jiva is carrying all the tendencies in the next life. So, that remains constant. My experiences, which I experience in this life, the abilities which I acquire in this life, they will come with me. This is the only concept which explains Charles' prodigy's. Why someone can be so good at something even before learning that systematically? Shrutram Chakshu, Parasanam Chah, Rasamam, Granam, Ava Chah. This Taya Chah, Manah Chah, I am Visa Yal, and Upasaya Vataya. This Jiva, this conditioned consciousness, which has acquired the senses in mind from the prakrati, carrying the essence of the senses in mind from one body to another, it enjoys sense objects. Preciting over the ears, the eyes that touch the taste in the smell, the eyes, ears are the physical organs, with the presiding over is that consciousness conditioned by the tendencies, enjoying the sense objects in this world. So, we are going to explain how my senses started. I started one point as part of the supreme self, got entangled into prakrati, acquired the five senses in mind, started enjoying the sense objects. So, this subtle body is the one which is moving from one gross body to another. In the footnote, it says it is made up of 17 elements. Even though there are only six months in the year, the five senses and mind. So, those 17 comes from Bhagavan's Ingratarius Atma-Bhova. Atma-Bhova says, "Pantsha prana manobuddhi hi dase indriya saman vitham a panchikrith bhutotham susmangam bhoga saathinam." The instrument of experience, which is the subtle body, is made up of the five elements before grossification. So, we have learnt in Tato-Bhova that five great elements, they come into existence, as tanmatras, then all five of them interact with each other. Mixes with the other one and become the grossified five great elements. Those five gross elements, Bumi, Aapar, Anala, Vya, Kham, our body is made up of those five great elements, in gross form. Sattal body is made up of the ungrossified five elements called tanmatras. In this subtle form, in the same material, the gross body made of gross form of five elements, subtle body made of subtle aspects of the five great elements. So, the 17th, the Bhagavad-Sakracharya has described as five pranas in ten senses. So, five senses of perception, five senses of action, they are all 15 with the mind and intellect. Formed by subtle body, the subtle body remains intact, as long as the ego is intact. He goes to identification, "I am the doer, am-karth-ro-ankar." That part of my consciousness, which is identified with that subtle body, the subtle body has four parts, Manabuddh-dhit-tan-ahanka. That ahanka, as long as it remains, that I am the doer, and the enjoyer, then it carries the subtle body with it, in its essence, which we have got the tendencies from one body to the another. And this is where we will stop. If you find this podcast helpful, please support it by donating any amount by going to the episodes website at nilbut.podbean.com or at cinmayarichment.org. Thank you. Oh, Sarve Babantusukina, Sarve Santu Nira Maya, Sarve Bhadrani Pashyantu, Maakastjiddukhbhagbhave Om Shanti, Shanti, Shanti, Hari Om Shri Guru Byo Namaha Hari Om