Dakshinamurti Stotram Part 13 on 11 February 2021

Full Transcript(Not Corrected)

Om Jananem Sharadam Devim Ramakrishnam Jagadgurum Pada Padmetayoh Shritva Pranamami Mohor Moho Om Yo Brahmanam Vidadhati Purvam Yo Vaivedhamscha Prahinoti Tasmay Tamha Devam Atma Buddhi Prakasham Mumukshuru Vaisharana Maham Prapadye In our last class we have been discussing the second shloka of the Dakshina Murthy Stotram and that is one of the most wonderful shlokas Bijasyanta Riva Ankuraha Jagadidam Praak Nirvikalpam Punaha Maya Kalpita Desha Kala Kalana Vaichitriya Chitrikritam Maya Viva Vijrumbha Yatyapi Mahayogiva Yah Shwetchaya Tasmay Sri Gurumurthaye Namayidam Sri Dakshinamurthaye Obeisance to Him Sri Dakshinamurthy the Guru of all who out of his own free will like a musician or like a great yogi manifests this world which was before creation in an undifferentiated form even as the sprout is seen within the seed and becomes variegated later on account of its association with space and time brought forth by Maya in the first shloka first verse we are talking about what is the nature of Jeeva and in this second where from this Jeeva has come really there is no Jeeva there is only Paramatma and because of Maya he comes to think that he is divided he is many and he is one of the many and he is bound by time space and causation that is a false idea a wrong idea every realized soul categorically declares each soul is potentially divine that was what Swami Vivekananda had done in this second verse tat padartha tat means usually the word that tat means that that means something at a distance far away whatever is near we call this whatever is far away we call that this is the pronoun but here that means not there is no this there is no that everything is included in it then why do we call it that because simply I am seeing God is somewhere God is outside me he is maybe even inside me but even if he is inside me he is only tat because he's at a distance this is the meaning of the word tat that which we do not experience as this as here as me everything that we do not experience as this that is called that that means God Parameshwara Brahman and that is being described here now here the methodology employed here is you go from the seed to the root curl you see a plant and then you see a seed so it is a circle it is what we call seed and tree circle where from the seed has come from the tree where from the tree has come from the seed and which is the first there is no first in a circle that's why there are two types of thinking one is called linear thinking and another is called circular thinking the whole of the orient especially India it has adopted this circular notion not motion circular notion the idea that everything moves around and round and round what is the speciality of this one there is no beginning there is no end every point is a beginning every point is an end there is birth and there is a death at the same time but this idea is most marvellous idea even though it is difficult whereas in the cause and effect theory especially non-indian religions normally they do not accept punar janma now this him for hindus buddhists jains and sikhs past birth and present birth is a most existing reality why am i like this because of my past birth what am i going to be in future whatever i do this becomes a seed and whatever i am going to become becomes the result so this is like a circle but then another question that props is can i get out of the circle yes how do i do that there are methods the scripture is coming to an end and this is what this second shloka first shloka in fact all the shlokas whatever we discussed in the past telling how we can get out of this samsara chakra this is also called brahma chakra so this is what is being said now vijasya antaha eva ankuraha imagine there is a seed and you sow it what happens a small seedling comes out but if you break open the seed you will never see so there are certain similarities we have to understand from this when swami vekananda says each soul is potentially divine we are all divine but if we say we are divine we contradict it why because we do not see how am i divine if i am divine i could do whatever i like for that an example is given example of the dream state who creates the dream me then why don't you create the most marvelous dream because in the waking state that is a dream is like a seedling which comes out of the waking state which is like a seed so if the seed is bad seed if the seed is nightmarish seed if the seed is an evil seed then the dream world will also be an evil world a nightmarish dream and again this is the beauty of indian analysis vedantic analysis of not only the waking state not only the dream state but even the dreamless state there also we have the same opportunity does a dream affect our waking state absolutely does a dream does the dreamless deep sleep affect our waking state and dream state absolutely and just to give a very brief example suppose a person has a wonderful dream that he had become a big officer he was he had passed his exams brilliantly that idea is implanted in fact it was there in a seed state so he was dreaming of these things but this dream experience reinforces that idea so when he wakes up he may or may not remember the dream but that desire becomes reinforced in fact we do not accept it we do not need to go to dream every great person first of all becomes creative in his ideas he just dreams imagines while awake and then we see slowly that imagination becomes a reality in course of time that's why Swami Vivekananda used to say if you have to dream dream big dreams grand dreams why do you dream miserable dreams small dreams any imagination in the mind whether it is in the waking state or dream state both are the seeds out of which our life can be shaped in fact it is shaped though i am using the word maybe that is only to give some space for people who do not believe so dream girl then what what are this man i want a person i want to be with a person who is beautiful who is pleasing whom i can love who can love me so that my life can be very happy life why do you think people are crazy about seeing movies only because that gives them a prop that this is how i would like to shape my life if it is possible the tragedy is for most of the people it stops there only find out from the effect go to the cause and go to the cause of that cause and go to the cause of the cause of the that cause for example just let us look at a piece of cloth what is this cloth now what do i say it's a piece of cloth what is it made up of threads now look what are the threads made up of cotton and what is the cotton made up of atoms what are atoms made up of atoms particles what are the particles made up of energy this is how ultimately this the physics science stops here only but then this energy has become this entire world and now if we look back at it even from a physicist point of view this entire material world is not merely inert there are also creatures billions and billions of creatures with wriggling with life and aspiring planning fighting don't you understand the mosquito world mosquitoes are fighting with each other the virus world for example this covid in covid also there is a fight and the weak one will die because of the vaccine and the strong one will slowly evolve and it becomes immune then we have to perhaps not perhaps really we have to discover some stronger medicine which can suppress it but it goes on mutating this mutation is the very foundation of this modern theory of evolution everything is mutating a lower type of species with disadvantage is mutating into a higher species but the point i am deriving it is here is here are billions of creatures and according to physicists everything has been resolved ultimately into energy energy transforms into matter but the moment we come to the idea here the word matter immediately matter is inert it doesn't have any consciousness how do you know sir it is there so where from this life has come where from this awareness has come where from the feelings are coming where from the desires are coming this is a most wonderful analysis if we can sit and think about it here is a cloud of earth in course of time it becomes an organism a low celled one celled organism and it is crawling you try to put your foot upon it immediately it is tries to wriggle out what does it saying i am a conscious being i want asatoma sadgamaya tamasoma jyotirgamaya mrityor mamrutamaya i want to live i want to be happy and i want to know that i am happy this is the prayer unconscious prayer of even the lowest of the organisms and slowly it mutates this is called evolution into higher life why does it mutate according to the physicists when there is intense competition for survival then it mutates but vedanta gives much better explanation no it wants to manifest its potentiality which is nothing but sat chit and ananda so it goes on mutating is this enough no i become a small creature a small ant is it enough no can i become a plant yes is it enough no can i become a bird no that's not enough it's good but it's not enough can i become an animal yes is it enough no then what shall i become become a self-conscious human being and is it enough no i must develop certain qualities deep capacity to introspect to concentrate to analyze to discriminate to give up what is not good so that my three prayers for sat for chit and for ananda can be fulfilled so ultimately he will if i get some things i will be very happy after some time whatever i get i will not be happy so after that tatah kim tatah kim tatah kim tatah kim shankaracharya in his guru stotram there is a guru stotram as a person is there very intelligent and he has got beautiful wife plenty of wealth but he doesn't have devotion to the feet of the guru tatah kim then everything is like a zero without one what does that really symbolize symbolizes i don't want to suffer i want to be happy without least contamination of suffering i want timeless and spaceless that means infinite eternal unbroken happiness pure happiness in fact i don't want happiness i want to become happiness so that that will be by nature by law nature is that which can never be removed separated even by one billy billy billymeter so i want to become that that is called guru bhakti guru bhakti is only a means for the fulfillment of my highest desire and desires of actually one but expressed through three means asatoma sadgamaya tamasoma jyotirgamaya rityorma amrutangamaya so this is how the evolution takes place now my point is you take a seed and then go to its cause and go to the cause of the cause ultimately we end up with something which is infinite which is beyond time and which is pure consciousness and that is what being analyzed in this particular verse so there is a seed and in that there is a small seedling and in course of time that seedling becomes big and it starts living in its own world and it creates its own world so these are the very important point every seed first the sprout comes out and then it does two things it creates its own wonderful world and it starts living in it and that world becomes the only real world so far it is as it is concerned so this whole world is compared it has come out from somewhere where from it has come that's what we are going to discuss praak nirvikalpa before it became manifest it is nirvikalpa means undifferentiated look at a seed you break it into a thousand pieces and what do you see a root do you see a trunk do you see branches do you see the leaves do you see the fruits do you see the blossoms what do you see nothing it is completely all of them are there even though all of them are there but they are completely indistinguishable in the form of the seed praak means before manifestation here a traditional meaning is before creation of this world we are not talking about any individual thing in this world we are talking about entire universe jagadidam praak before its creation nirvikalpa indistinguishable another name for this indistinguishability undifferentiality is called non-manifestation so what is it a seed is in the state of non-manifestation what does it mean the entire future banyan tree for example is there within that but it is indistinguishable you cannot differentiate one from the other so this entire universe is like one seed when we are giving the example you have to understand there are billions and billions of plants animals everything has come out from a seed it may be seed of a tree seed of an animal seed of a bird seed of a human being seed of a covid whatever it is but we are not talking about any individual this thing we are talking about the entire universe so where was this universe before it became manifest before it came to birth in an unmanifested state what is unmanifested state which we cannot experience it it is invisible beyond the five senses and it is indistinguishable it is you cannot differentiate it so it is there the entire universe but who was there before the entire universe that is the point slowly shankaracharya is leading us and but the short answer is it is the srishti karta it is the ishwara parameshwara he is there he is there but he is there means what we are talking two things now one is god is there before the creation of the world another is the entire world was in an unmanifested seed state how many things are there is there one god and is there one unmanifested seed no sir the god was the seed and the seed was god and that is why vedanta has evolved certain beautiful terminology it is called brahmanda so anda means egg brahmanda means the whole universe if we are talking about you and me it is called pindanda individual egg seed how beautifully our rishis have thought about it entire universe is in the form of a seed here instead of seed it is the egg brahmanda is there and who else is there god is there so how many things are there apparently it looks there is god and in front of him there is a huge anda is there this according to advaita is a wrong concept ishwara is that brahmanda that's why nobody can understand it excepting the shiva pure consciousness so ishwara and the cause of this entire world is two different names for exactly the same thing and for those who are studying vedanta here is a very brief reminder this entire world is divided into three categories sthula sukshma and karana sharira karana prapancha so the gross universe is called so what is virat and virat came from the universal what is called subtle world universal subtle world hiranyagarbha so virat came from hiranyagarbha and where from hiranyagarbha came from the universal causal world so is called ishwara that means ishwara is the individual ishwara is the hiranyagarbha is hiranyagarbha becomes virat and virat appears as this entire universe so the entire universe is there in the form of a cause as and that collective name for that cause of this entire universe is called ishwara so brahmanda so god is there this is the idea vedanta wants us to slowly develop so then what happens if it is there in the state of non-manifestation then nobody can understand remember first point about unmanifested state is it is it cannot be differentiated second point we have to understand is it since it is undifferentiated one cannot experience it but the most important point third point is the both the experiencer and also that which is to be experienced both are inextricably mixed up in that causal state so this is called bija the beautiful ideas about the seed we can go on expanding it and expanding it then what happens at some point suddenly like the what scientists call like big bang something happened suddenly the entire process of creation has started now that is a process we want to understand so that is why he says punaha punaha means what again again means what again and again and again and again if you who are listening to this talk today are also getting whatsapp application and i have been sending about certain events that have taken place about swami vivekananda i have sent but swami was i think it was today or i do not remember yesterday the entire what is called universe this has happened many times i had to come many times i have met many times infinite number of times and again i have to come so vivekananda says there once more i have to come and next time when he comes do you know what he says i have come many times once more i have to come and then the second time when he comes do you know what he says once more i have to come so the entire creation has been going on like cycle and that's why it is called brahma chakra chakra means it goes on revolving there is birth there is growth and goes back into from the comes from unmanifested and remains for some time as manifested as experienceable and again goes back into the non-manifestation we will talk about this punaha punaha punaha how many times infinite number of time therefore srishti creation has no beginning and no end but we have to understand so how does it come maya kalpita desha kala kalana vaichitriya chitrikritam maya the bhagwan who himself is the maya maya means that power about which we can never understand aghatana ghatana patiyasi maya that which makes the impossible possible what is it it makes the brahman as abrahman as if not real and again it makes abrahman as if it is brahman that tremendous power is called maya and what does this maya do it makes it paints this was what swami vekananda says the whole universe is nothing but poem painting after page after page the divine lord is going on painting or writing poems we only know but a few pages there are yet infinite number of pages to come so here the most beautiful imagery is used chitrikritam you know we all know what is chitra chitra means a picture so there is a canvas what is the canvas the divine mother is the canvas and the divine mother consists of sattvarajas and tamas and then it was in the state of avyakta undifferentiated state that is what sankhyas call this sama their equilibrium is there sattva 33 and one third part of the sattva 33 one third is the rajas 33 one third is the tamas absolutely undifferentiated then suddenly through maya through the divine power of the divine lord suddenly there is a break in this equilibrium there is a disturbance how this disturbance occurs nobody knows but there is a disturbance just like you see through a tube there will be on the other side some broken pieces of colored glasses and then you go on looking at it you move it one bit and the whole things rearrange themselves so like that a huge canvas on the universal mind everything is being painted by this divine painter who is with the help of the maya what is maya the brush in the hands of the kalakara the artist he is going on and then what does he do page after page he goes on rubbing it out and again creating new forms as if new forms as if it were so chitrikritham what does he do vaichitriya means for one millisecond the same thing will not remain this is the beauty of kala so i am like this next millisecond i am changed am i changed yes you are changed my friend you do not know but of course we notice the change only after a long time oh you are very young and your hair of the head is very black at that time shiny i envied your haircut at that time for sannyasins do not have haircuts you have to remember i am talking about other things and some sannyasins have got beautiful haircuts one one swami has a marvelous hair and several of the modern people are imitating that you know like sathya saibaba huge amount of hair is there even ladies will be jealous of that one also even some swamis have got beautiful beards in so many ways they tie it but what am i talking about every millisecond time is changing this picture all the time because it never is the same let's say how does he do it desha kala kalana kalana means he's manifesting he's changing he's writing he's painting kalana means by his mere will maya power he is creating this entire universe vaichitriya difference so much of difference is there and then you go on looking through that tube it is the it is going round and round every millisecond new combinations of colors new types of lights are streaming in new forms are being ananta koti brahmanda what is the instrument kala what is the instrument desha we will talk about it later kalana kalana means this is the magic power of this magician who is doing it and with the help of what desha and kala that is that is what contains space and causation there is a kala nimitta and it is all what is it kalpita kalpita means what just as a child goes to the seashore and takes up some sand and creates different figures and just before returning home kicks it out so this is how done maya kalpita desha kala kalana vaichitriya chitri kritham then how does he do it mayavi iva is a mayavi this word maya the most wonderful word i'm just giving a general meaning we will go into it later on mayavi means as if it is maya maya means what it's not real so like a we we experience a very beautifully taken film and then how do we know beautiful how do we know it is the best film made because that which makes us forget time space and causation everything and become completely identified with what we are seeing and that we awarded as the best one i remember a beautiful incident in the life of sriram krishna at dakshineshwar every festival day madhura babu and rani rasmani used to invite these people who do drama jatra they call it in bengali and then that would be a beautiful entertainment for all the devotees they will be going on watching and sriram krishna remember he himself was one of the greatest players one of the greatest singers one of the greatest creators of poems though he has not written poems but he used to improvise while singing the songs beautifully so he used to attend and then the depending upon which actor or actress has been able to depict that particular character beautifully he wants to reward so madhura babu he is a protector and both the provider he used to keep what is called a huge bag of rupees and other things but sriram krishna used to enter into samadhi state when he used to see beautiful scenes and then to express his joy and pleasure appreciation he will push the whole bag towards that actor who has been able to throw him into that samadhi now that was pinching madhura babu if sriram krishna goes on giving these huge bags to everybody whom he likes very soon he thought he will become a pauper so clever fellow he started keeping small small heaps of some paisa okay sriram krishna baba he used to call him baba okay you push as many of these as many times as you want in total it will not be too much expense some budget he has got also yearly budget or monthly budget whatever it is mayaviiva like a mayavi what does it mean mayavi it is all creation creation means imagination like a magician that is the beautiful word he will bring out he will show you a hat inside outside and you will see nothing then he keeps it and puts a small white cloth immediately he removes and then one after the other how many pigeons were flowing out of it and a huge mango plant comes and then mango fruits are there and he starts eating that plant also but you remember he never throws it towards us only he will be eating there what is the point the magician alone is the reality and what he produces is not the reality then mahayogiva but here is a mahayogi who is a mahayogi he who can produce by mere will this entire universe after universe just by his mere will this is beautifully uh described in the upanishads many upanishads in Rig Veda, Yajur Veda, Sama Veda, Atharva Veda and the entire universe just as we breathe in and out effortlessly this entire creation is coming out of him effortlessly is coming so mahayogiva and why is he doing it is he doing it is some force making him forcing him to do it is he constrained to do it does he lack anything so that he cannot help doing this one no Anamane Khelicho E Brahmandane Anamane Shishur Mothun is a beautiful bengali song i have referred earlier is called Najrol Geeti beautiful song Anoop Jalota had sung i recommend that you listen to it two three times is why how is he why is he doing Anamane means what just as a child is playing there is no purpose there is no goal he is just that he is aware of only at the present moment what happened previously what is going to happen in the future he will not care for it at all so mahayogiva and then mahayogi what is the mahayogi he has got all the powers in his hands what does that mean even if i want to get something i have to get up go to that place where it is available bring it it may be easy it may be extremely difficult it may be there it may not be available there but for this yogi the moment he thinks about it instantaneously things will come mahayogiva there is a beautiful incident the devotees of sir ram krishna know about it there are hundreds of incidents in the life of sir ram krishna but i am going to narrate one in the life of swami vekananda swamiji was touring south india he was in hyderabad at that time he was suffering from fever then he heard there was a brahmana in hyderabad who had these miraculous powers and until that time swami vekananda was skeptical about these things he requested one of his friends you take me there i want to see whether he is just a magic show or is it real they went to the house funny thing happened that brahmana was also suffering from some fever at that time and then he saw the sadhu he had the belief that if a sadhu blesses him he will be cured so he prayed swamiji you please put your hands on my head and i want to get rid of it of course swamiji did that swamiji wanted i heard that you have these powers powers of the mind from vekananda mentions it there that i want to show brahmana said okay come he he had nothing to hide very thin cloth he is just putting on and then he said whatever you wish you just wish in your mind you tell me and it will come somebody wanted some beautiful grapes fresh grapes have come somebody wanted beautiful rose roses and as if they were just plucked from the early morning even the dew drops were there on that and then there were heaps and heaps there is absolutely no way he has been hiding all these things first of all he doesn't know what they want secondly he was like a small and what is called emaciated figure and there were not much cloths also around him he produced all these things then you know so fresh beautiful grapes bunches and bunches he went on eating and he said swamiji you also eat he distributed to everyone and they also started eating and then after some time he gave some slips to them keep them with you they're all completely rolled up slips and i will tell you then you open after about an hour or so he said so this is what you have been thinking in your minds now you open that slip of paper i have given you rolled up and then they opened it up and saw what they were thinking at that very moment that was written by this man one hour back so did he plan to those thoughts in their minds or he knew there was a power that they were going to think about these things Swami Vivekananda said after seeing all these things with my own eyes how can i say such powers do not exist if this is the condition of a very ordinary person what about the Jagadishwara what about the Ishwara who has got this unimaginable power of creating this whole universe of which nobody knows either the beginning or the middle or the very end that is what he said Mahayogiva but then so what is the power is there a power which is forcing him constraining him no to in answer to that is yes by his own will his own will means what how did you get your will so did we can you not remain without creating anything or are you lacking something are you feeling lonely are you bored no just as a child was on playing out of full happiness whatever he wants to do and as soon as the play is over he kicks it out there was neither a desire to create nor a desire to retain is completely unattached all the time just he is expressing his joy in the form of all these activities the divine lord also has no motive and no reason because he is Ananda Swaroopa who is that Ishwara he is called Dakshinamurthy another name for Shiva another name for Ishwara another name from the Vedantic point of view Advaita Vedantic point of view Saguna Brahma remember we will not use the word Nirguna Brahma because Nirguna Brahma has nothing to do with either creation or anything else he doesn't even know but it is all this Saguna Brahma but in the ultimate run Saguna Brahma is none other than Nirguna Brahma only to that Dakshinamurthy how am I to convey because he is everywhere and I have not advanced so much therefore I convey it through my own Guru who is a manifestation of Dakshinamurthy who is a manifestation of Parameshwara by whatever name he goes Tasmai Sri Gurumurthaye Namaidham Sri Dakshinamurthy obeisance to him Sri Dakshinamurthy the Guru who out of his own free will like a magician remember magician means not cheating the thing is it is a divine play so what is it that only the magician is real everything that appears to us is not real that is the point or a great yogi manifests this word this word manifestation and creation the difference we have to understand clearly discern clearly creation means like as if a potter is creating a pot pot is different potter is different and the wheel potter's wheel is different and the mud the clay was in a particular form now it is in a different form but here manifestation means just as we create things out of our own pure consciousness in dreams so everything is coming manifesting he himself is manifesting as what as this world but where was this world which was before creation it was there in him as him in an undifferentiated form even as a sprout is seen within this seed and becomes variegated as it becomes more and more manifest later on on account of its association how does this manifestation takes place with space and time brought forth by maya let me just give you before we go further you sow a seed then slowly a seedling will come from the state of the seed to the state of the seedling time is necessary and space is necessary before it was small now it is a little bigger for it to grow space is necessary and growth also indicates at the same time time is necessary it may be two days it may be five days before it appears and as it grows more space is needed more time is needed but then there is a nimitta nimitta means the cause what is the cause because somebody deliberately had to do that for example i wanted to plant a seed so why do i want because i want to enjoy this mango which comes to me later on i am the nimitta and because of that with the help of time space and because of this nimitta or purpose design i manifest i make the seed grow in it work only in our case i am different mango is different seed is different everything is different in the case of the world before its creation the god was the cause that is what we are going to discuss this is one of the most important shlokas that's why we are so much of philosophy is involved in this let us remember the dakshinamurthy stotram is as it were the very condensation of entire advaita philosophy in these 10 shlokas so how does this bija which was there the seed that was there and in what in what form in a potential form unmanifested form what happens slowly it starts to manifest in the form of a seedling etc so how does it happen because of maya kalpita desha kala kalana vai chitra chitri krutam of which we discussed the power is maya and this maya manifests as time space and causation and is it as it it were a beautiful painting on a huge canvas what is that canvas time space is the biggest canvas and this nimitta becomes the brush as it were and this maha yogi or a great musician takes this help of this nimitta brush and then in the or slowly as he goes on first few strokes then a little more strokes and then at the beginning you can't understand what is driving it as the time goes on a huge tree will come some beautiful birds will come flowers will come and fruits will come and sunrise is coming beautiful breeze is coming everything that we see in our day-to-day life it is coming through his maya so maya is interpreted first word in this sloka we have to understand is maya in the first sloka maya means ignorance in the second sloka it is the power of creation first sloka everything as if it were you know vishwam darpanadrishyamana nagarithulim as if it is only just an illusion but in the second verse the meaning of the word maya has completely changed it is that power of creation that we are talking about and then here also maya is another third meaning in common parlance maya means magic magic means musician just like the musician he the brahman saguna brahma expands himself that is an important thing a musician requires a hat but here the musician is brahman the hat also is brahman the rabbits that come out of that hat are also brahman so brahman expands himself as the universe so that ishwara is compared here to a musician because that ishwara alone is real everything else is unreal sriram krishna illustrates this in a beautiful way we have seen it so he gives the illustration of a musician a musician went to a king and then he goes on moving his fingers look here king look here king and then so many things come out of him a big horse comes and then the musician himself rides that disappears comes back and then again look here king look here king slowly the magic disappears the horse disappears everything that he created disappears and then slowly he stops moving his fingers who who was there before magic musician who was there after the magic was over only the musician and he says musician alone is real and everything is a magic what does magic mean its appearance as reality manyfoldness is an appearance but that universal oneness one eternal unborn reality is the only reality that reality because of which this form exists is real the irony is that even scientists are looking through the microscope through the telescope and then there are more and more powerful microscopes and more and more details they are looking what are they looking the entire cause of this universe but what is the irony they are looking through the microscope they are looking for the reality because of which the thread exists but the reality cannot be found on that side of the lens that reality can only be found on the other side of the lens what is the other side of the lens he himself the scientist himself is the reality everything else he is looking at is the unreality one cannot discover this underlying reality using any scope excepting one scope there is only one scope through which we can understand the reality and do you know what is that scope called it is called vedanta scope and what does this vedanta scope see when you look through it it reverses itself and shows you you are the only reality and then the subject understands the object is none other than me the subject i am creating just as i create the magic just as i create the dream i am creating the entire one and i forgot myself in the creation identify myself with what i created and forget that i created it here is a profound philosophy i am sometimes happy many times not so happy and then you ask who created this unhappiness the world has created others have created god has created everything other than me what does the karma siddhanta say if you are happy you are the creator if you are unhappy with the creator you are the creator of your own this thing so we need to discover this grand fact except i am the magician i am the mahayogi but we don't we don't have that power you know one man came and reported to his guru swami yesterday i dreamt i had 100 rupees i won in lottery ticket the guru got scolded him you stupid fellow since it is a dream why did you not win a billion pounds what prevented you after all it is all your creation so much we are limited even in our dreams you just look analyze any one of your dreams any single blessed day you will see nothing other than eating drinking a little quarrels a little happiness accepting that nothing is why can't you dream like nagamahasaya all the gods are coming goddesses are coming why don't you dream like say ramakrishna that he was whole night spending with krishna why don't you create that like all sadhakas no even here also we put a restriction who puts myself nobody else so what is life it is to manifest that being which is being suppressed slowly you manifest it this is what is being said that one has to look for do you want the truth then stop looking outside look inside then this magician will slowly turn into maha yogi so this magic will stop and then you discover the whole thing is created by you and how does this one become many how do i create myself this most marvelous idea we will discuss in our next class day after tomorrow may sri ramakrishna holy mother and swami vekananda bless us all with bhakti