Bhagavagd Gita - Session 31- Track 3104

mayādhyakṣena prakṛtiḥ sūyate sacarācaram |
mayādhyakṣena, I remain presiding; mayādhyakṣena, I remaining presiding, prakṛtiḥ sūyate sa-carācaram, Prakriti gives birth to all that is mobile and to all that is immobile.

hetunānena kaunteya jagad viparivartate ||10|| (IX)

That is how the whole world goes on rotating from Pralaya to Sambhava and from Sambhava to Pralaya. There is a birth of the world, there is dissolution of the world and again there is a rebirth of the world. It all goes on but I remain presiding over all of them. Such is My nature and then, at the end He says that, I am to be known as the individual in every human being. I am seated and those who do not know Me, and do not try to consider Me, conceive Me, they are mūḍha, they are dull minded.

avajānanti māṁ mūḍha mānuṣīṁ tanum āśritam |
paraṁ bhāvam ajānanto mama bhūtamaheśvaram ||11|| (IX)

“They do not understand Me, I who am at the same time bhūtamaheśvaram, I am the Lord of all this”. So, you have now also the statement of maheśvara, the supreme Lord: Brahman, Purusha and Ishwara, all the three statements are contained in these verses.

Now, comes the process of Yoga. This was the description of the supreme Divine from verse n°1 to verse n°11: this was the statement of the knowledge of the integral divine.

Question: When we talk of Brahman and Atman That is the cosmic consciousness?

It is the Supreme which becomes ‘cosmic’.

Question: The Supreme which becomes ‘cosmic’… and the Purusha it is the Supreme which becomes the Immanent?

He is the originator.

Question: ...and the Ishwara, it is the Supreme who is the Transcendental?

…the cosmic that is transcendental, the transcendental which is cosmic; all are the same together.

You need not use the three words at all if you like: you can simply say the Supreme decides to originate the world. He decides to originate the world by Himself becoming the world and having become the world, He presides over it, He rules over it and He is the sovereign of everything who is not exhausted in anything, who still remains above all this.

Question: But in this whole thing that you just said where is the Purusha?

Originator. One who determines to create.

Comment: Originator and the…

…and the supreme Lord. So, you need not use the three words, but I am using these symbols because you come across these three words often in Indian literature and therefore it is good to know all the three words quite clearly. You can only state only one statement. The Supreme originates the world; in originating the world He himself becomes the world, so He Himself is the stuff of the world and then He rules over it. Even though He rules over it He is not Himself engaged in it; He is not attached to it and He still remains above it, so much above it, in a sense you might even say that He is not here at all. “They are in Him, but He is not in them”: this statement can be stated about the Transcendental. He is such a Lord that although He determines to create the world, although He Himself is the stuff of the world…but what is the stuff of the world…He is…as the puruṣasūkta of the Rig Veda says: He is only one aṅgula as distinguished from daśaṅgula; He is ‘ten fingers’ and what is world is only ‘one finger’. And there Sri Krishna says at the end of the 10th chapter that the whole world is nothing but only manifestation of one ray of His consciousness. So, in the sense that He is still above this, to specify that ‘Transcendence’, Sri Krishna says, ‘They are in Me but I am not in them’.

Question: In these three terms and this whole explanation, the soul has not yet been identified…”He’s been in them”.

Let us use those terms which are also used. The three terms which are always used in Indian literature are: He is ‘Transcendental’, He is ‘Universal’, He is ‘Individual’. That ‘He is Transcendental’ is already described when you say that ‘He is puruṣottama, He is parabrahma and He is Himself parameśvara. All the three: Ishwara, Parameshwara; Purusha, Purushottama; and He is Parabrahma, Brahma. So, He is whatever is the superlative of Brahma, Purusha, Ishwara, it is He, He is transcendental.