Summary:
Lesson 56 introduces Higher & Lower nature of reality (para-prakriti & apara-prakriti).
Source: Srimad Bhagavad Gita, Chapter 7 – verse 1, 2, 3
Bhagavad Gita, Chapter 7 – Verse 1:
śrībhagavānuvāca
mayyāsaktamanāḥ pārtha yogaṁ yuñjanmadāśrayaḥ |
asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tacchṛṇu ||
The Lord said – taking refuge in ME and practicing Yoga with a mind which is totally absorbed in ME, how you will come to know ME completely and doubtlessly – may you listen to this, Oh, Arjuna.
In Chapter 7, you'll learn about two important words that'll help you see reality differently. They are apara-prakrti (lower nature), and para-prakrti (higher nature).
Firstly, the word “prakṛti” has dozens of definitions. They can be generalized into two:
- Original nature/state/condition of something.
- Māyā, or 3 guṇas.
Now let's look at two aspects that make up the whole reality…
Lower: aparā prakṛti
Refers to…
- 5 Elements (includes time and space and all the periodic table of elements)
- Includes gross and subtle body. Including that of Rāma / Kṛṣṇa. EG: Krishna body is subject to arrival on birth through Devaki (mother), and death. Majority devotees erroneously take Īśvara as only the lower nature.
- Basically aparā-prakṛti is the cause (kāraṇa) for everything that's created (kārya), including time and space, and subtle-matter like the mind.
- Apara-prakrti can also be called: māyā, upādhi, avyakta, mūla-prakṛti, pariṇāmi-upādāna-kāraṇam
Higher: parā-prakṛti
Refers to…
- Eternal, all-pervading, attributeless consciousness. Brahman.
- For beginner, formless is too abstract to conceive / worship. How to express devotion to nothing in particular?
- Because this reality is too abstract and unrelatable for most minds, the devotee starts out worshipping and relating with apara-prakriti. It's reason why Vedas FIRST prescribes concrete rituals, and vedānta/upaniṣad LAST.
- Para-prakrti can also be called: ātman, upāhitam, vivarta-upādāna-kāraṇam
What are conditions for RECEIVING this knowledge?
mayyāsaktamanāḥ: You should have DESIRE to know Ishvara. But shouldn't I desire moksha instead? They're not two different goals! Ishvara doesn't exclude Brahman. In spiritual language, destination is called mokṣa. The same mokṣa in religious language is symbolised as Ishvara.
Bhagavad Gita, Chapter 7 – Verse 2:
jñānaṁ te'haṁ savijñānamidaṁ vakṣyāmyaśeṣataḥ |
yajjñātvā neha bhūyo'nyajjñātavyamavaśiṣyate ||
I shall completely impart to you this Jñāna along with Vijñāna gaining which knowledge nothing more remains to be known in this life.
Two important words are used in this verse…
Jñāna: (Intellectual knowledge. Head)
This term refers to general knowledge or indirect knowledge. It is the understanding conveyed by the words of the śāstra (scriptures). Jñāna is the initial stage of knowing, where one gains theoretical or conceptual knowledge about a subject. In the context of Chapter 7, it is the knowledge of the self (ātmā), but at intellectual level.
Vijñāna: (Assimilated knowledge. Head & Heart)
This term refers to specific or immediate knowledge. It is a deeper, more assimilated form of knowledge (jnana), where the understanding is fully internalized and free from any inhibiting factors (pratibandhakas – such as binding desires, errors).
Krishna will impart theoretical knowledge to help you re-understand the world, but also help you see your place in the grand scheme of things. If you exclude yourself from the teaching, then it's only jnanam. When you're included, then it's also vijnana.
Bhagavad Gita, Chapter 7 – Verse 3:
manuṣyāṇāṃ sahasreṣu kaścidyatati siddhaye |
yatatāmapi siddhānāṃ kaścinmāṃ vetti tattvataḥ ||
Among thousands of human beings, a rare one strives for liberation. Even among those seekers who strive, a rare one knows ME in reality.
Krishna speaks of rarity of gaining self-knowledge which Bhagavad Gita is intending to transfer. Because even if understood limitations of artha, kama, dharma, to attain moksha, one still needs a guru and a means of knowledge. Most think enlightenment is having special powers, entering samadhi, etc.
Yet the only means to permanent freedom is through self-knowledge, as indicated in BG 4.34: guru śāstra upadeśa śravaṇam, meaning only through enquiry, exposing yourself to the teaching by a competent guru can you come to know the final reality. Few know this.
Therefore, manuṣyāṇām sahasreṣu, among millions of people, only rare STRIVE in the truly right direction.
NEXT VERSE: Teaching of higher and lower nature of reality official starts…
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Credit for help in Bhagavad Gita teaching given to Chinmaya Int. Foundation, Swami Paramarthananda
Recorded 2 July, 2019
Andre, Are the 3 levels of samsara linear? I sense much more entanglement with physical level (health/food issues) and the next 2 levels dissolved much more. Could this be a result of years of practice that emphasized experience over knowledge, such as ‘no thought’ meditation, visualization as dhyana and mantra (from my years in Hatha and then Trika Shaivism)-putting the cart before the horse, so to speak? Also, your teaching to drop the ‘feelings’ and focus on the knowledge is a game changer-it is so simple to see now. I have been wandering for near 2 decades waiting for a big bang of altered consciousness that would indicate awakening to the Self. I understand now it is not that, so simple, like the tilt of a head, “oh, yes”. I am in awe of this Vedanta and grateful for your course.
Dear Laura. Appreciate the Q. Samsara in this context refers to a common hard-working man/woman whose not necessarily into spirituality… but rather sees family, exercise, money, children, etc as the end of life. Thus all attention goes on either his thoughts (intellect), emotions or physical body health.
While all 3 need attention, it only becomes samsara when they’re the END of life. When the 3 are seen as MEANS to liberation (need a healthy body, clean thoughts and balanced emotions), then it’s NOT classified as samsara.
Ahh…thank you. End vs. means, I get it.