Bhagavagd Gita - Session 33- Track 3307

Question: when you speak of the “Out of the suns, I am Vishnu”, does it at all refer to the Supermind?

No, here of course, you can take it as supramental also, but it’s not intended here. We can interpret it in that way, but here there is a clear distinction among so many kinds of lights.

Comment: “Among the suns…”, it is also lights in the next one there is...

There are many lights, not only Sun light, there are many lights, among them, most ‘maximum’ light, the source of light is the Sun.

Question: And the one Adityas?

Aditya is not exactly the Sun; there are other gods who are called…(Aditya means: who are originators); Aditi, Aditya, those which are the beginners.

Question: I have another question: when you talk of the perfection, why is there striving for perfection?

The striving towards perfection is impelled by Para Prakriti. Each one of us has within himself or herself Para Prakriti. It is not manifested, but every one of us is basically a child of Para Prakriti. It is because ignorance has entered into the field, therefore all our movements have become imperfect.

Ignorance creates three important conditions in us: first it creates the sense of ego; therefore wherever there is egoism, real perfection cannot manifest: the sovereignty and unity cannot manifest wherever there is ego. So, ‘that’ kind of perfection will not manifest. You may see behind egoistic people that movement which is tending towards perfection, but as long as ego remains that perfection will not be arrived at. Napoleon is egoist for example: behind his egoistic personality a vehemence of power is manifesting, therefore we call him Vibhuti, but as long as egoism remains he cannot become perfect.

Secondly, there is what you may call ‘inner conflict’ which arises out of ignorance. All of us are subject to inner conflicts. One part of the being wants one thing to be done; another part of the being wants something else to be done, and then there is a conflict: my body wants to become healthy, but my other part wants to be a glutton, as a result I cannot become healthy, the two are conflicting with each other.

Comment: To be or not to be.

To be or not to be. That is another conflict, which constantly comes because of this ignorance.

And third, is the mixture of three Gunas: Sattwa, Rajas and Tamas. All of us are inflicted as it were, besieged, by these three cores; all our activities are subject to weakness, inertia, laziness, sloth, complete tendency towards sleep, rest. Or there is vehemence, passion, to win the world by struggle, not automatic as it happens with Para Prakriti where is sovereignty, but here there is a tremendous vehemence, a struggle to fight with others, to conquer whatever is supposed to be outside you. Sattwa, which is luminous, which is harmonious, but highly limited with the clear mind and definite, will. Even then there are limitations: your mind cannot go beyond certain perception.

As Sri Aurobindo says, “mind cannot go beyond addition, subtraction, division, multiplication. You take highest mind possible, it cannot go beyond these four operations; it can do many operations but of these four kinds. A very highly developed mind can calculate very rapidly, can divide rapidly, can multiply rapidly, but cannot go beyond this: so, even the defined mind has his limitations.

So, mark of Apara Prakriti is the ‘presence of egoism’, ‘inner conflict’ and ‘subjection to these three Gunas’.

Now, your question was: whatever we are doing, our striving towards perfection how is it impelled, from where the impulsion comes? The impulsion basically comes from Para Prakriti, which is already present, not to be created, but because it is clouded by this ignorance, it moves slowly, there is impulsion coming from there, but it is taken charge of by egoism, by conflict, and by these three Gunas; therefore that movement towards perfection is hampered by these limitations and gradually perfection manifest after a long effort, arduous effort, perseverant effort.

vedānāṁ sāmavedo ’smi: “Among the Veda, I am Sama Veda”.

As it is said there are three Vedas: Rig Veda, Yajur Veda, Sama Veda. Rig Veda is the word of knowledge; Yajur Veda is the word of action; Sama Veda is the word of harmony. Because harmony is fundamentally a part of Para Prakriti, unity is a part of Para Prakriti, therefore, “Among the Vedas” He says, “I am Sama Veda.”

devānāmasmi vāsavaḥ: “Among the gods…”, there are many gods, “I am vasu,, all the Vasavas. There are eight vasu,(s) according to Vedic knowledge: the Pancha Mahabhutas, and then Moon, Sun, and Star, these are supposed to be vasu,(s).

The vasu, is a very important concept of the Vedic knowledge: that which can be consumed, by consumption of which, you are sustained. If you look at the physical world you will find it is the food that you consume, and food is nothing but a result of the five Pancha Mahabhutas: earth, fire, water, air, and ether; vasu, is what we call fundamentally ‘the real substance’: real substance is the essence; it is only essence that can be consumed.