♂️ Want to meet Acharya Prashant?
Be a part of the Live Sessions: https://acharyaprashant.org/hi/enquir...
⚡ Want Acharya Prashant’s regular updates?
Join WhatsApp Channel: https://whatsapp.com/channel/0029Va6Z...
Want to read Acharya Prashant's Books?
Get Free Delivery: https://acharyaprashant.org/en/books?...
Want to accelerate Acharya Prashant’s work?
Contribute: https://acharyaprashant.org/en/contri...
Want to work with Acharya Prashant?
Apply to the Foundation here: https://acharyaprashant.org/en/hiring...
~~~~~
Video Information: 18.05.24, Vedanta Session, Greater Noida
Context:
~ How to know what to choose?
~ What should one learn from Arjun?
~ What makes Arjun worthy?
~ How to attain perfection?
~ Why is there so much difference in what we say and what we do?
~ Is visiting temples makes one religious?
~ What is the real meaning of Dharma?
Music Credits: Milind Date
~~~~~
Be a part of the Live Sessions: https://acharyaprashant.org/hi/enquir...
⚡ Want Acharya Prashant’s regular updates?
Join WhatsApp Channel: https://whatsapp.com/channel/0029Va6Z...
Want to read Acharya Prashant's Books?
Get Free Delivery: https://acharyaprashant.org/en/books?...
Want to accelerate Acharya Prashant’s work?
Contribute: https://acharyaprashant.org/en/contri...
Want to work with Acharya Prashant?
Apply to the Foundation here: https://acharyaprashant.org/en/hiring...
~~~~~
Video Information: 18.05.24, Vedanta Session, Greater Noida
Context:
~ How to know what to choose?
~ What should one learn from Arjun?
~ What makes Arjun worthy?
~ How to attain perfection?
~ Why is there so much difference in what we say and what we do?
~ Is visiting temples makes one religious?
~ What is the real meaning of Dharma?
Music Credits: Milind Date
~~~~~
Category
📚
LearningTranscript
00:00The two verses at hand today will give us very deep insights into what is life and what
00:25is worth valuing in life.
00:34Vedanta, Gita, Shri Krishna, they are cutting the clutter, they are making the seemingly
01:04most complicated questions appear like a child's naive queries, long drawn questions are being
01:33met with extremely simple answers, simple yet powerful, complete, deep, sufficient,
01:51not simplistic, not reductionist.
02:08So, we will meet two today and these two are worthy of our regards, only these two and
02:20Arjun is being told if there is any third one that you are paying attention to, attaching
02:29value to, you are mistaken and that mistake is at the root of your grief, which are these
02:40two?
02:41So, first one comes to us in verse 25 and the second one in the subsequent verse 26.
02:52Look at the very construction of the shloka, this, the self, Atma, is unmanifested, unthinkable
03:13and unchangeable.
03:15Therefore, knowing this to be such, thou ought not mourn.
03:30There is no need to mourn.
03:31Now, how is not mourning, not grieving related to the Atma?
03:48The logic has to be very clear.
03:54The self is who you are, really, but that only somebody like Krishna knows.
04:05Left to us, we would say we are what we think of ourselves and none of us think of ourselves
04:12as Atma.
04:15To begin with, Atma is eternal, it never took birth, it doesn't celebrate birthdays.
04:23It is in fact beyond eternal, eternity is a small thing for it.
04:30So we say it's beyond time, timeless.
04:35We don't identify ourselves with the Atma, we live as the little self, the little self,
04:45that little self is called the ego.
04:50So even though we actually are the Atma, yet the Atma to us can at best be a distant target.
05:00It's a very strange thing.
05:02That which you really are has to be a distant target to you.
05:10It's a sad remark on the ignorant state we have chosen for ourselves.
05:21Otherwise, the run of the logic would have said, if you are the Atma, you are the Atma,
05:28how can it be distant?
05:31That which you are, how can it be a distant thing?
05:35But we have needlessly, erroneously, ignorantly and rather imaginatively managed to situate
05:49ourselves a long distance from who we really are and where we really are.
05:58This imaginary situation is called the ego.
06:04Like a drunkard believing at this moment, a drunkard here in our city, believing that
06:14he is somewhere in Paris or enjoying bouncing himself on the moon.
06:30You could be somewhere, but that's no guarantee that you know where you are.
06:37You could be somebody, but that's no guarantee that you know who you are.
06:46So being or having is not sufficient.
06:50What really matters is knowing and if you don't know, then doesn't matter what you have,
06:58you will be oblivious to it.
07:03You have a bank account.
07:07It has a trillion rupees in it.
07:09You don't know about it.
07:10How rich are you?
07:13How rich are you?
07:17Might be penniless.
07:20That's our state.
07:22Having that bank account is not sufficient.
07:26Knowing that there exists such an account and in your very name, that's what is needed.
07:36That's the purpose of all self-enquiry, self-knowledge, reflection, everything.
07:46Not to render you richer, not to open you a new account, but to disclose to you that
07:58your penury is just imaginative.
08:10Are you getting it?
08:13It does not give you anything.
08:16The whole field of self-knowledge just cannot give you anything.
08:24It is meant to take away your solid belief that you have something and what do you think
08:33you have?
08:34That's poverty.
08:37That poverty we frequently refer to by the name of incompleteness, apoornata.
08:44That's the imaginary thing that the ego thinks it has.
08:51What does the ego claim to have?
08:54Poverty.
08:56Now poverty in the factual sense means an absence of something, but poverty in the inner
09:04sense means having an additional thing called the idea of poverty.
09:13If you are factually poor, then you lack in something, right?
09:17What do you lack in?
09:19Money.
09:20If you are really poor, you lack in money.
09:23Maybe you don't even have 500 or 1000 bucks.
09:25You lack in something.
09:27You look around for it, you won't find it.
09:31You lack in something.
09:32But in the inner sense, when you are poor, you actually have something in surplus.
09:39You have something additional.
09:44You have something needless yet present and that needless presence is called the idea
09:52of poverty.
09:55So poverty is not a lack.
09:59It is an additionality, a surplus.
10:06Remove the idea of poverty and there is no poverty in the inner sense, not in the material
10:10sense, right?
10:17Now this idea makes you believe that you are dependent on the objects you perceive in the
10:45field of your experience.
10:48Is not a poor man dependent?
10:52The moment you endorse this idea of poverty, you subject yourself to dependency, correct?
11:08So I am dependent on this and that because I am poor.
11:13The poor person just cannot be self-sufficient.
11:18So that's the situation of the ego.
11:19The ego is always dependent on this and that because the ego has something additional.
11:26Delicious irony.
11:27Because it has something extra, therefore it is dependent on everybody.
11:35And what is the ego dependent on?
11:38Objects in the field of sensual perception.
11:44The first identification the ego has is with the body.
11:49The second identification is with things that are in the sensual field of the body, simple.
12:03And whatsoever is in the sensual field of the body rises and falls.
12:10That's the law of Prakriti.
12:16Rises and falls.
12:17Comes and goes.
12:21The very law is appearance, mutation, disappearance.
12:34And the ego has tied itself with such objects that come, mutate, change and vanish, right?
12:48The very life of the ego then depends on these objects.
12:58And these objects are always ready to depart.
13:05So ephemeral, they can vanish any moment, therefore the ego is always afraid and actually
13:14always grieving because every second there is something vanishing from the field of its
13:26associations, every second, either vanishing or mutating.
13:37Mutation too is a kind of disappearance, is it not?
13:49This is at the core of all sorrow.
13:54I identify with something and that thing is slipping away.
14:02That thing I see as my very life and that thing is, have you seen how vapors just feed
14:21into the air?
14:23If I just pull the lid, you might see it here as well.
14:31There is the thing, there are the vapors.
14:38Seen the wisps disappear, that's the sorrow of life.
14:44Whatsoever you love is constantly disappearing in front of your eyes and that is also the grief of Arjun.
14:58Look at the genius with which Shri Krishna addresses it.
15:07Read the verse in Negativa.
15:17But before that, please understand, the ego exists to come to a completion.
15:26The ego exists to become what it anyway actually is.
15:33But in the process of becoming, it will always miss the target because it is starting from a wrong place.
15:46Are you getting it?
15:48The ego wants to become the true self.
15:50The true self the ego actually always is and the ego wants to become the true self
15:56by associating itself with objects of its own perception.
16:02In other words, the ego associates itself with more of itself to become that which it
16:11has run away from.
16:17I exist because I ran away from the truth.
16:21Now I suffer.
16:24Something keeps biting within.
16:27So what do I do?
16:29I associate myself with more of myself to become that which I ran away from.
16:38Will that ever happen?
16:46The ego decided to somehow avoid the truth.
16:54It ran away.
16:55It must be having some nice smart logic of its own.
17:05It ran away but then it started missing the truth, hurts.
17:13So what does the ego do?
17:17It looks at its own sensual field and there what does it find?
17:21Objects, objects, objects.
17:25And in those objects, it tries to search for completion through association.
17:34Are you getting it?
17:41Will such a completion ever arrive?
17:46The self is the ego's love.
17:52Atma is the ego's love.
17:56Atma is also the ego's terror.
18:02The atma is ego's ultimate target.
18:07The atma is also what the ego wants to desperately avoid.
18:27And the ego keeps suffering.
18:30And then somebody like Krishna comes across and he has a few words of advice.
18:41He says, if the self is your target, then you should not be valuing anything other than
18:56your target.
19:00Sounds fair?
19:02Does it?
19:04If the self is your target, then you should not be grieving for anything other than your
19:09target and you are grieving.
19:14What if I prove to you that the stuff you are grieving for does not belong to the plane
19:24of or vicinity of your target?
19:28What if I prove that?
19:29Would you still continue to grieve?
19:33That's the route Shri Krishna is taking here.
19:38Are you getting it?
19:39The ego is always found grieving, full of sorrow, complaints, misery, gruffy.
19:54You go to it and it's always in a bad mood.
20:02It never gets what it wants to, so always eat.
20:11Shri Krishna is saying, if one has to feel bad, then that should be for the thing that
20:24you really want and your professed target is the Atma.
20:34Now let us examine what you are grieving for and I will display to you that what you are
20:40grieving for is nowhere close to the field of Atma.
20:47Therefore, your grief is useless, Arjun.
20:52How does he take the route?
20:54He says, the self is unmanifested, unthinkable and unchangeable.
21:00We said read it in the negative.
21:05The self is unmanifested, unthinkable, unchangeable, which means that everything which is manifested,
21:12thinkable and changeable is not the self and the self is what you love.
21:19Therefore, everything that is manifested, changeable and thinkable cannot be loved.
21:29Everything that is manifested, thinkable and changeable is not worthy of your love.
21:33If it is not worthy of your love, how is it worthy of your grief?
21:36So stop grieving, Arjun.
21:41If you have to grieve, you will grieve only for what you really love.
21:46What do you really love?
21:47You love that which cannot be thought of, unthinkable, unimaginable, unmanifested, uncreated
21:59and unending.
22:03That's what you love, right?
22:04And if you love that, why are you crying over small things?
22:13The logic is immaculate, is it not?
22:18Can you find fault with it?
22:20No way.
22:31Now Arjun, examine the things that you are attached to, associated to.
22:43How many of those objects are beyond thought, beyond manifestation, beyond change?
22:54And if they are not, what wisdom lies in valuing them so much?
23:04In your sensual field, you will always come across objects.
23:11And objects compel, objects charm.
23:18Objects just take you in, don't they?
23:22Magnificent objects, wow.
23:27And when an object is getting big on you, how do you just test, basic caution?
23:42How do you exercise it?
23:48The answer is here.
23:49Just ask the object, will you change?
23:54Were you born?
23:58Are you within the field of thought?
24:02If the answer is yes, then the stuff is not to be really valued.
24:11Really valued.
24:15Now valuation in Vedanta is of three kinds.
24:28This comes from Adi Shankaracharya.
24:38There is parmarthic valuation, that which is absolutely valuable.
24:47The love of your heart.
24:51Then there is stuff that is just practically valuable, because you exist as an embodied
25:00human being.
25:01So you find that chair valuable, gives you decent lower body support.
25:12That's the value.
25:14So to the extent I am the body, the chair is valuable.
25:18So that's vyavaharik mulya, practical value.
25:26Not parmarthic, just vyavaharik.
25:29Parmarthic means absolute.
25:34And then there is imaginary value, where there is no value of any kind, but you are tricked
25:42into seeing value.
25:44That's called pratibhasik, no value of any kind.
25:51But the advertisement was so sleek, you just rushed into buying the stuff.
26:02Does it not happen?
26:03That's pratibhasik.
26:06There is nothing really there, but you are bewitched and you rushed into the deal.
26:16Are you kidding?
26:23Shri Krishna is telling Arjun, there is no parmarthic worth in the ones you are weeping for.
26:36Stupid ones remain at the pratibhasik level.
26:43The ordinary man remains at the vyavaharik level.
26:47But Arjun, you can do better.
26:53Rise to the parmarthic level, absolute level.
26:59If you have to weep, weep only for the one.
27:08It's not as if weeping or grief or tears are looked down upon or are prohibited.
27:25Vedanta is not an instruction manual.
27:32It is not a set of commandments.
27:38The moment you are found weeping, you would be asked, who is weeping and what for?
27:48That's the only thing.
27:59What have you become as a weeper?
28:08And what in your tears is the object of desire?
28:14What for are you weeping?
28:19So weep for the parmarthic one and that's okay.
28:24That's okay.
28:28There can be tremendous difference between tears and tears.
28:40One weeps for the one and one weeps in his inebriated state for all nonsense.
28:52These two are poles apart.
28:54Even though their tears might appear alike.
28:57Arjun, what are you weeping for?
29:01Here's the touchstone.
29:03The ones that you are weeping for, are they unmanifested?
29:06Are they unchanging?
29:12Are they undying?
29:16If yes, then weep and maybe I will join you.
29:23But if you are weeping for ordinary stuff, then stop, no point.
29:38What do we get out of it?
29:42Only the one is worthy of your regards.
29:48If you have to weep, weep for that.
29:50And what is that one?
29:52That one is what you must find yourself to be.
30:00So I like to say that one is your highest potentiality.
30:09That one is also your reality because that's who you really are.
30:14That one is your destiny in the sense that you would never be at peace without seeing
30:23yourself as that.
30:33What do I feel sorry for?
30:36Feel sorry for not living up to who you really are.
30:42Feel sorry for betraying your own cause.
30:49Do not weep at what others said or did to you.
31:00Weep over your own timid and tepid and spineless reactions.
31:16These are two very different things.
31:18When you are weeping over your own needless incapacity, then you are remembering what
31:25you ought to be and that is okay.
31:28Now weep.
31:30But when you are weeping with respect to something of this world, then you are just weeping for
31:42objects in the field of Prakriti.
31:46These tears will not help you.
31:50If ever you have to address yourself, why am I not yet what I ought to be?
32:01Not in the worldly sense, but in the internal sense, getting it?
32:10Something comes and becomes too big on you.
32:12Just ask yourself, is it something of thought?
32:17Is it something that can be mentated, conceptualized?
32:25Was this thing eternally in existence?
32:30Did it take shape?
32:32Is it changing form?
32:34Ask these questions and if the answer is yes, then be free.
32:40Relieve yourself of the obligation to weep.
32:46No object deserves your tears.
32:49Only the one does and that one is your own real nature, potential, truth.
33:05Getting it?
33:09So who is to be worshipped?
33:14The one and then in Vedanta comes another one who deserves your respect and regards.
33:27The one is Nirakaar Braham and now in the next verse, we are introduced to the second
33:34one who's worthy of your adulation.
33:41And that's Saguna Prakriti.
33:49Only these two deserve your respect.
33:52The highest respect goes to Nirguna Braham and then comes Saguna Prakriti.
34:01But who is not to be worshipped at all?
34:04The individual ego.
34:22But if you cannot understand what birthlessness and deathlessness mean because that really
34:35taxes the brain.
34:37The brain cannot conceptualize something which is not a concept in the first place.
34:44Everything in your sensual field is a concept and therefore it can be conceptualized.
34:54It is definite, therefore it can be defined.
34:59But the infinite, how do you define it?
35:03And all concepts are definitions, right?
35:08So it's too heavy.
35:11To make it easier, Shri Krishna says, but if you want to think of the highest as the
35:22one who takes constant births and constant deaths, even in that case, you need not mourn
35:32for these people.
35:34It's beautifully said.
35:35Everything is contained in this.
35:39So only two are worthy of your respect.
35:42The first one, the highest one is the one who was never born at all.
35:47And if you have the caliber, move directly into that.
35:51Say anything that was ever born will always be a distant second priority for me.
36:01My first priority, my first love is that which was never born.
36:05But if this sounds too difficult, then you can respect and prioritize Prakriti herself.
36:21Prakriti as a totality, not the individual objects in Prakriti.
36:36And in Prakriti as a totality, there is constant birth and constant death.
36:46The analogy is of the ocean.
36:50It is always waving.
36:52At any moment, there are an infinite number forming and an infinite number dissolving.
37:05Therefore, what to grieve over?
37:09Death, I mean, this particular death, there are a million deaths happening right now.
37:21What to celebrate?
37:22This birth, there are a million births happening right now, not just in my own species, but
37:29all over the place, across the board.
37:40The curse of life is individualization.
37:48Something special is happening to me.
37:50No, in Prakriti what is happening is happening at a macro level, at a total level.
37:59It is nirvayaktik.
38:04It is not individual.
38:07It is a general thing.
38:11It is a universal thing.
38:14When it comes to Atma, there the stuff is not even universal.
38:21Because in the truth, no universe exists.
38:25Therefore, that option is too difficult for this little thing to grasp.
38:32How to worship that which is not even universal?
38:42So, Shri Krishna realizes that difficulty and says, fine.
38:48At least, graduate from the individual.
38:53Rise to the universal.
39:10If you cannot come to that which is beyond mental,
39:18at least come to that which is universal.
39:27Do not remain limited to that which is individual.
39:36So, you get three levels now.
39:38The top level is, write down, Satya, Truth.
39:48Then the middle one is Prakriti, Universe.
40:08And the lowest level is of the individual.
40:12Here you will write, my world.
40:17Not the universe, but my world.
40:25The middle level was the universe.
40:28Not personal, not individual.
40:31And the lowest level is my world.
40:34Shri Krishna is trying to pull Arjun up from the bottom most level, the third level.
40:41And we constantly see that when he teaches,
40:49he first of all teaches the highest
40:55and when the disciple proves himself incapable of imbibing the highest,
41:03only then the second highest is presented.
41:07So, in verse 25, the highest was presented.
41:13If you have to weep, weep for the absolute.
41:22In verse 26 it is being said, if you have to weep, don't weep only for your relatives.
41:27Weep for the entire world.
41:29So many people are dying.
41:31So many species are suffering.
41:33Why do you weep only for your own relatives?
41:37Weep for everybody.
41:43Even this is going to relieve you from sorrow.
41:53But the one who would forever be mired in sorrow
41:56is the one who would weep only for his own personal individual world.
42:03No relief, no redemption for such a person.
42:06So, topmost was Satya, then Prakrity and the third one is Ahankar.
42:13Personal world.
42:15Satya, Prakrity and then the bottom most is Ahankar.
42:24These you could also call as the three levels of truths.
42:30There can be no three truths.
42:32Only the top one is truth.
42:34But for the ego, even these two are some kinds of truths.
42:41So, in that sense.
42:44The top one is Parmarthik.
42:47The middle one is Vyavaharik.
42:49The lowest one is Pratibhasik.
42:52Shri Krishna is saying, come on, get up.
42:55If you cannot go to the Parmarthik one, at least go to the universal level.
43:00Right now you are weeping only for your relatives.
43:04If you have to weep, weep for a general cause.
43:07Weep for a universal reason.
43:13And the best thing could be if you weep just for being the one who weeps.
43:20If you weep at the stupidity of having become the weeping ego.
43:32I weep because I see how stupid it is to weep.
43:37I weep at being so stupid that I am weeping.
43:50Clear?
43:56What is to be valued in this world?
43:59The absolute.
44:01And if that is too much for you,
44:03then value the Prakriti itself.
44:10But the most unfortunate ones are those who value their personal world.
44:16My body, my baby, my toys,
44:21my house, my thoughts,
44:24my dreams, my future.
44:27These are the really cursed ones.
44:30They have cursed themselves.
44:35The smaller your circle of identification,
44:40the deeper your sorrow.
44:43All I have is five people in my life.
44:46I live and die for them.
44:48Your sorrow will be very deep.
44:50Very deep.
44:52Because you will clutch these people to death.
44:55If you have only five people to live and die for,
44:59who can save those five people?
45:02You will kill them.
45:04You will suffocate them.
45:07And they will have their revenge.
45:10Your life will be a gloomy tale.
45:19If you have to work,
45:22work either for liberation,
45:25which is the highest thing,
45:27or work for universal emancipation,
45:30which is the second best thing.
45:33If you have to work, work either for liberation,
45:36nothing better than that.
45:39But if that is too much for you,
45:42then work for a universal cause.
45:57But those who work for a universal cause,
46:00but those who work only for their own personal spheres,
46:07they are the ones who remain forever in sorrow.
46:11And that, to some extent, is the situation of Arjun here.
46:16He is saying, oh, my relatives,
46:19my memories, my past,
46:22my thoughts, my beliefs,
46:25my brothers,
46:29my fame.
46:39Are you getting it?
46:52The soul is never born.
46:59Never born.
47:02And never?
47:05Never born, never gone.
47:08That's Atma.
47:11Prakriti, always born, always gone.
47:15Again, no fear.
47:18Atma never born. So fear does not even begin.
47:21Fear is only for the one who begins.
47:24Atma does not even begin.
47:27Ever. So no fear.
47:30Atma never born.
47:33Prakriti, constantly born and constantly gone.
47:39Ahankar,
47:42once born, once gone,
47:45hence deep fear.
47:53Atma ajanam.
47:56Atma ajanam.
47:59Top level.
48:02Prakriti punar janam.
48:14Aham,
48:17once born.
48:20Ek janam.
48:26The truth is that
48:29there is no birth at all.
48:35But if that truth is too much to swallow,
48:38then you should know that
48:41there are infinite rebirths.
48:44But those infinite rebirths are not of the individual ego.
48:47They are of
48:50Prakriti herself, like the ocean waving,
48:53as we said.
48:56And when it comes to the individual ego,
48:59once born, once gone,
49:05and infinite suffering.
49:19So all the fear is concentrated at the lowest level.
49:23If you are always born and always gone,
49:26again there is no need to be afraid.
49:31Atma means I don't have to go anywhere at all.
49:36So I can't miss the flight. There is no fear.
49:40I can't miss the flight because I have
49:43nowhere to go. I am the sky itself.
49:46What flight do I need to take? Ever heard?
49:49The sky is boarding the flight.
49:52Heard that?
49:57Atma means I am the sky itself.
50:00Therefore, I cannot miss the flight.
50:03I have no flight to take.
50:06Prakriti means, yes, I do have a flight to take.
50:09But there are flights every five minutes.
50:12So again, I am not afraid.
50:15If I miss this one, then the next one is on its way.
50:18No issues.
50:22Aham. Just one flight is there.
50:28Very afraid.
50:35The reality is that you don't have to catch any flight.
50:47The reality is that there can be no death.
50:52There can be no death.
51:02But if you do acknowledge that you are the body
51:07and there are births and deaths happening
51:10then please also see that all bodies
51:13are similar to your bodies.
51:16If there are deaths happening, then there are also
51:19births happening.
51:22So, what loss can death make?
51:30What harm can it incur?
51:33You miss this flight, the next one has arrived.
51:36And this flight is much the same as...
51:39But that you can acknowledge
51:42only when you are free of the individual ego.
51:45Otherwise, you will say that flight was special.
51:48No, yes, I understand.
51:51This one died, that one got born.
51:54But this one was special because it was mine.
51:59When you acknowledge that the individual ego
52:02doesn't mean anything but fundamentally
52:05we are all just
52:08stuff of
52:11the earth.
52:14Different shapes, different forms.
52:17Colors and such things.
52:20Fundamentally there is no difference.
52:23If one has gone, the other has arrived.
52:26No difference.
52:31Then again you are relieved of grief. Are you not?
52:34Grief is for the one
52:37who thinks that he is special, unique.
52:40Oh, I missed that flight
52:43and only that flight was mine.
52:46Oh,
52:49this body is going to die
52:52and only this body is mine.
52:55So if this body falls,
52:58then I will disappear.
53:01Such a person will be very afraid.
53:12Therefore,
53:16the whole practice was
53:19those
53:22who went for the highest
53:25would worship
53:28nirguna brahman.
53:31And those
53:34who said we want to be
53:37a little more practical, vyavaharik,
53:40they said we will worship prakriti.
53:43But nobody was to worship the
53:46individual self, the ego.
53:49Even those who would worship
53:52the absolute, the nirguna brahman,
53:55they would still give high regards
53:58to prakriti because prakriti was to be
54:01the medium.
54:04Prakriti was to be the medium.
54:07From this
54:10arose
54:13nirguna upasana
54:16and saguna upasana.
54:19And these
54:22were not at odds with each other.
54:25They complemented each other.
54:28The saguna upasak would say
54:31I will graduate to the nirguna.
54:34The nirguna upasak
54:37would say without saguna, how do I worship the nirguna?
54:44Are you getting it?
54:47So, there were those who went
54:50for Shiva,
54:53the absolute
54:59nirguna.
55:02And then there were those who would worship shakti.
55:05In these two
55:08verses of the Gita,
55:11you could see
55:14the origin of the
55:17shaiv and shakti paths
55:20and how the two
55:23complement each other.
55:26Getting it?
55:35Copyright © 2020 Mooji Media Ltd. All Rights Reserved.
55:38No part of this recording may be reproduced
55:41without Mooji Media Ltd.'s express consent.