From God Comes Memory And Knowledge🔗

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THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca vedaiśca sarvairahameva vedyo vedānta-kṛd vedavid eva cāham

I am seated in everyone's heart and from Me came memory, knowledge and their loss. I am known by the Vedas; indeed, I am the Creator of Vedānta and I am the knower of the Vedas

We are one with the Divine, and Kṛṣṇa is seated in our hearts.

dvāvimau puruṣau loke kṣaraścākṣara eva ca kṣaraḥ sarvāṇi bhūtāni kūṭasthokṣara ucyate

There are two things, the perishable and the imperishable, in this world. There are the living beings who are perishable while there is the unchangeable, the imperishable

The puruṣa that is kūṭastha is the imperishable aspect of this energy. It is the energy of the spirit that is indestructible, akṣara.

Kṛṣṇa says that He is seated in everyone's heart. He is memory, He is knowledge, He is forgetfulness. What does this mean? How does our mind work? How does it invent beliefs? We don't even know where our mind is. If I ask you where your mind is, you will point to your head. That's not your mind. Every cell in our body has inbuilt intelligence. These cells constantly regenerate themselves. These cells present everywhere make up our body-mind system. Therefore, there is no one place where our mind is definitely located; certainly it is not in our head!

This unconscious area or the root where the mind is born is powerful enough to make you feel powerless or powerful. It can be used in three ways: at the instinct level, intellect level or intuition level.

As long as the unconscious is overloaded with negative memories and restlessness, it works at the instinct level. We decide instinctively, unconsciously, just like an animal does

Next is the intellect level. Here, we are conscious; we make decisions logically, but we don't have extra enthusiasm or energy. We are not creative or innovative; we don't take big steps; we don't grow.

We don't experience the space of possibility and expansion. We make decisions in a logical and conscious way, that's all. When we are at the intellect level, we are not tired; yet we are not energetic either.

We are in a break-even state. At this level, we do not use our potential to the maximum.

Constant completion without root thought patterns, and bringing integrity in our words, authenticity in our actions melts the intellect layer. The level where we can actualize our entire potential with power of thinking, power of words, power of feeling and power of living is the intuition level. This is the space of completion and creation. If we can infuse deep silence and completion into the unconscious zone and replace root thought patterns, then we are at the intuition level.

If you come to a decision after multiple thoughts, it is ignorance. If you come to a decision after one clear flow of thoughts, it is called intelligence. If you come to a decision without any thought, it is called intuition.

Completion is equivalent to inner cleansing. All your muscle-memories come to peace and rest in peace.

The greatest wealth lies within, not outside. The greatest joy lies within, not outside. In the outside world, every experience of joy is followed by sorrow. Joy creates expectations and when expectations are not fulfilled, they lead to sorrow. When the search begins inside, expectations drop, attachments drop and a new joy of completion happens. That joy is eternal, never ending.

It is Ānanda, Nityānanda, eternal bliss. Because we are unaware of this, we search outside for happiness, because that is the only way we know.

Perishable and Imperishable PuruṢa Kṛṣṇa takes Arjuna into a deeper understanding. Kṛṣṇa talks about puruṣa, the principle of energy that underlies our existence. Sāṅkhya philosophy talks about puruṣa and prakṛti. Puruṣa, in one sense is energy, and prakṛti is matter. Puruṣa is the unmoving, passive energy principle, whereas prakṛti is the active material principle. Puruṣa is the male principle; prakṛti is the female principle. Puruṣa is Śiva and prakṛti is Śakti. Kṛṣṇa goes beyond that philosophy. He says Puruṣa is twofold, one imperishable and the other perishable. He says all living beings are the perishable puruṣa and they are situated in the imperishable energy. In earlier chapters, Kṛṣṇa has covered in depth, these aspects of prakṛti, which operate through the mind, senses and the attributes, the three types of guṇa. Here, He expands upon puruṣa.