Mandukya Karika Lecture 117 on 23-August-2023

Full Transcript (Not Corrected)

By the grace of the Divine Mother, we have been able to complete the third chapter called Advaita Prakaranam in our last class. Really speaking, the Mandukya Upanishad and its commentary by Gaudapada is over. There was really no need for Gaudapada to have started the fourth chapter, Prakaranam, called Alatha Shanti. This fourth chapter is very beautifully named as Alatha Shanti. Shanti means peace, Shanti means extinction. Extinction of what? Alatha. Alatha means firebrand. Just imagine, you take a piece of wood which is burning and then whirl it round in a circle fast it gives an illusion that there is a circle of fire not in one place but a circle. So this one Chaitanyam, due to the power of Maya, is appearing with infinite names and forms but really speaking,, as a wise man very soon comes to know, there is no circle of fire but it is just one point in the wood which is burning. So also a Jnani comes to know it is only one Chaitanyam which is manifesting and that manifestation is due to the power of Maya. This fourth chapter, Alatha Shanti, it has got 100 shlokas or Karikas. Gaudapada's language it is called Karika. Karika means a pithy, concise explanation of the Mandukya Upanishad. In shorter form we can call it verse also, shloka also, doesn't matter. Now as I said there was really no need but what Advaita Prakaranam, the first Prakaranam according to Gaudapada, remember these names Prakaranams were not given by the Mandukya Upanishad itself. They are divided perhaps by Gaudapada himself into four chapters, first chapter is called Agama Prakaranam, second is called Vaithathya Prakaranam, third is called Advaita Prakaranam, fourth is called Alatha Shanti Prakaranam. Now in the Agama Prakaranam, Agama means Vedas, means more precisely Upanishads. So the Upanishad itself, Mandukya Upanishad having only twelve mantras and in the first chapter itself Agama Prakaranam, the name itself is, this is the chapter containing the entire Mandukya Upanishad. And there are twelve mantras and in that Upanishad everything is Brahman, what we normally experience with the three bodies Sthula, Sukshma, Karana, Shariraas. Three different ways of visualizing Brahman as waking, dream and dreamless, they are only temporary, totally dependent upon pure consciousness called Turiyam or Brahman. In reality what you think you are, you think you are a Jeeva, Jeeva is none other than Brahman, Ayam Atma Brahma, this Atman which each one of us feel as me, as I, is none other than Brahman. That is one of the Mahavakyas. Later on what are the three states until the sixth mantra. Later on seventh mantra tells us and it is of all the mantras, seventh mantra is the very essence of the entire Mandukya Upanishad. From eighth to twelfth, five mantras or how to achieve it. So the whole Upanishad can be divided into three. For the sake of right understanding, easier understanding, first two mantras state the goal, the next four mantras describe what is not Atman, what is Mithya and seventh describes what is the nature of the Turiyam or Atma, and the next five mantras describe how to attain to that and become free.

Now Gaudapada Acharya he takes the second chapter, Vaithathya, to prove or to explain from the third to the sixth chapters, that is Jagrat, Swapna, Sushupti are Mithya. Vaithathya means unreal, Tathya means real, Vaithathya means unreal. And the third Prakarana called Advaita Prakarana is the elaborate explanation in 48 Karikas or Shlokas is explanation of the especially Shantam, Shivam, Advaitam, Chaturtham, Manyante, Saatma, Savigneyaha. It is the explanation not the earlier descriptions of Atman is not Na Prajnam, Na Bahya Prajnam, Na Antar Prajnam, Na Ubhayata Prajnam etc. leaving them only Shantam, Shivam, Advaitam. Especially that word Advaitam has been explained. It includes all the positive so-called descriptions of the Turiyam or Brahman. So practically speaking with this third chapter Mandukya Karka explanation is over. But Gaudapada Acharya wants us to understand some of the statements made in the especially second and third chapters where different people they don't accept the theories which were specially coined by Gaudapada and many times confusing words also, Asparsha Yoga, Amani Bhava etc., Asparsha Yoga he calls it but his theory is Ajati Vada. There was no world, there was no Jeevatma, it is only mistake because of a special power called Maya. Maya has two powers, the Aavarana Shakti and Vikshepa Shakti. And that is why we are all suffering. But there is a way out and that is what he wanted to explain. So for that his main emphasis is there will be no birth of either world and consequently no birth of Jeeva. This is called Ajati Vada and to attain to this realization one has to practice spiritual disciplines and they are called Asparsha Yoga. Sparsha means to be attached, to be contaminated, to come into contact. Asparsha means that type of Yoga Sadhana through which we remove our contact, our attachments to Jagrat avastha, to Swapna avastha, to Sushupti avastha. In other words I am not the body, I am not the mind, neither the subtle mind nor the causal mind. That is the essence of this thing and different schools of philosophy quarrel. So Gaudapada, a great scholar he was, he wants to prove again, once more clarify some of these concepts. So the fourth chapter is an essence of the earlier three chapters, first point. Second point is Gaudapada wants us to remind what he taught, the essence of it. But the essence should be usually very short but here it is hundred Karikas. This is the background and with this background so Gaudapada consolidates every aspect of Vedantic teaching and winds up the teaching. And as I said there is nothing new, it is only repetition and repetition in scriptures is not a dosha, a fault. Until we know what is truth we will have to go on doing it.

As I said this is the last chapter, it is called alatha shanti, extinguishing, complete destruction of a fire brand, a whirling tip of a burning fire which appears like a complete circular fire. And hundred Karikas are there, many of them repetitions and it is always good. So one argument in favour of Gaudapada is, suppose he doesn't write this one, so we can say thank God we have completed Mandukya Upanishad. But then what will you do afterwards? You will take some other Upanishad, after that some other Upanishad, after that Gita, after that Gospel of Sri Ramakrishna. Whatever you may take, essence is the same, so why not go on making our intellect sharp, our reasoning very accurate so that if we are convinced ourselves. And conviction comes only through repetition. There is a saying that if anyone repeats even the worst lie, untruth in the world, many times, many people come to believe. Previously people used to believe the earth was flat and if we somehow happen to be at the edge of that, we fall off. Many people believed in it but later on only we found earth is a globe. And many people believed earth never moves. The sun, the moon, everything goes round and round but the earth is centre of the universe, especially Christian teachings. And so many people had to suffer because of this theory. Many scientists have been burned, Bruno was burned and Galileo was house arrested, practically his life was wasted but even today there are still some people, they don't believe either Galileo or Newton or the earth is flat, what I say is right, what everybody says is wrong, well we are free to do whatever we like. So what am I talking about? Repetition is always good. Until we realise God, we have to repeat. When you are crossing an ocean what do you do? You are going on plying the oars. What is plying? Repetitive motion. And when can it come to an end? Only when we reach the goal can it come to an end. Repetition is always good. There is one problem I mentioned quite a number of times. Somehow this Gaudapada acharya had used peculiar words and here also he uses in the very first Karika verse. Dharmani he says, Dharma means we understand one's duty, one's nature etc., Varnadharma, Ashrama Dharma. Here he means Jeevatma. Why in hell can he not use the word Jeevas? He could have very easily used it. He was a great scholar, he can compose beautifully, now what I say is right. So he uses and then Sambuddha. This also reminds us of Buddhist philosophy, Sambuddha. Why can't you use some other word like Sakshat Krita etc., Darshan etc.? Now he is hell bent by using to create some confusion, but once we come to know what he means, it is not that difficult.

With this background, we will dive into it. The very first Karika goes like this. Actually, the first and second verses Gaudapada wants to salute Lord Narayana or Guru Parampara and especially Guru etc., and first verse and second verse, first Karika and second Karika.

ज्ञानेनाऽऽकाशकल्पेन धर्मान्यो गगनोपमान् ।

ज्ञेयाभिन्नेन संबुद्धस्तं वन्दे द्विपदां वरम् ॥ १ ॥

jñānenā''kāśakalpena dharmānyo gaganopamān |

jñeyābhinnena saṃbuddhastaṃ vande dvipadāṃ varam || 1 ||

I would not like to go into long explanation of this one. Here, what does he mean? I bow to the best among men who by means of knowledge, which is like Akasha and non-different from the object of knowledge, the Dharma, realized the nature of the Dharmas, the Jeevas, which are again like the Akasha.

I hope you are more than more intelligent than me and you understood what is the meaning? What he means is, there is a person, he is called Purushottama and he is the best among human beings. I don't know what is the relationship between Narayana and Purushottama and human beings. So, dvipadam means two-legged. Two-legged means there are so many two-legged creatures, birds are also called two-legged creatures, Brahmanas are also called Dwijas, twice born and birds are also called Dwijas, twice born, first time as eggs, second time as chicks. Anyway, so what he wants to tell is that here is a Purushottama, he is Narayana. Why specially salute him? Because the whole knowledge came from him. How did it come? I am going to come to that very soon, but I want to bow down to Narayana, who is the best among all the human beings. And what is his greatness? That he has got real knowledge, that I am Brahman, I am Shuddha Chaitanya, I am Turiyam. Not only that, that Aakasha Kalpena Gnanena. That means what? Aakasha. What is the quality of the Aakasha? Here, Gaudapada uses twice, one is Aakasha in the second half of the first line, Gaganopaman, Aakasha Kalpena means knowledge. What knowledge? Brahma Gnanam. Brahma Gnanam is compared to Aakasha. Why? Because what is Brahma Gnanam? I am Brahman. What is I am Brahman? I am not the body, I am not the mind, I have nothing to do with body and mind. What is Aakasha? Aakasha means Asparsha, that it has no connection, relation with anything, it is pure. So pure knowledge which cannot identify itself with the body and mind, it only knows I am Brahman, that is called Aakasha Kalpa Gnana. But we see so many human beings, Jeevatmas. As many Jeevatmas, as many bodies are there. This is what he calls, confusing us, Dharmaniya, Dharmanyo. Dharman means Jeevatmas. Many Jeevatmas are there. Really? No, no. If you are looking at names and forms, many are there. But that which is within, he is only Brahman. Pure Chaitanya is what makes a Jeeva a Jeeva. And what is the nature of this pure Chaitanya? Gagana Upamana. That is Gagana Upama, exactly like Gagana. What is Gagana? That is, it can never be contaminated, it is pure. Use the word Aakasha, use the word Gagana, it means exactly the same thing.

So every Jeeva, even while he is under the impression that I am not Atman, I am not Brahman, I am just limited Jeeva, I have association with body-mind, I continuously experience waking, dream and deep sleep, I have nothing to do with Brahman. No, no, no. If there are no Jeevas, every Jeeva is like Aakasha, he is also like pure Chaitanya. He is in other words nothing but Brahman, the knowledge is Brahman, every Jeeva is Brahman and I am not different from that Jnayam, that Brahma Jnana, I am also Brahman, therefore I am called enlightened Sambuddha. And who is that enlightened person? He is called Narayana or Purushottama. Purushottama knows I am not the body-mind, and there is nobody other than me, and I am Brahman, everything is Brahman, Sarvam Kalvidam Brahma, there is nothing other than Brahman. This is the essence of this first one. So salutations to that Narayana because who was the first person who had this knowledge? Brahman knows I am Brahman, Narayana is another name for Brahman. That Narayana here is called Purushottama. Dvipada means two-legged person called Purushottama. And who is Narayana, Purushottama? What is Purushottama? That reality from which the whole universe has come.

You see, I think Gaudapada was influenced even by Pauranic terminology, Narayana is there, Vishnu and from Vishnu's Navi a lotus has come. If you ask me why a lotus? Because this poor Brahma, he has to sit long hours doing this creative work. How long? Sahasra yuga pariyantham aharya brahmano viduhu. So 1000 yugas he has to do work. Poor man! That is his one day. And therefore he will get tired and therefore what would he do? He will be sitting on a very soft beautiful lotus and it is what you call modern furniture. What do I mean? So when he wants to work it will turn into a very comfortable sofa, hopefully a massaging sofa also. And when he gets tired, a night comes and he will be yawning like that and he will be lying down for another 1000 yugas. And immediately this lotus will turn into full fledged, beautiful feather bedded or down-filled or water bed, whatever spring bed, whatever you call it. And that is why lotus is created. So this Pauranic idea, Brahma, came out of Narayana. And what did Narayana do? My son I will teach you, give you all the Vedas, reveal to you all the Vedas. That is why Brahma is called Chaturmukha Brahma, Chaturveda, four Vedas representing. And then according to this Vedic knowledge you create this universe and he started creating it. And Brahma imparted that knowledge to his son, to his disciple. And like that Guru Parampara is going to come. To that Narayana from whom this knowledge has come, from whom this entire universe has come, and universe is nothing but knowledge. What a marvellous concept! How do I understand this statement? I think if you have been hearing me you should understand immediately. Your knowledge when you go to bed will turn into your dream. And it appears as long as we are in the dream, it appears that everything is like the waking world, so that is what happens. They are called Satya Kama, Satya Sankalpa. And we are also Satya Kama, Satya Sankalpas so long as we are in the dreaming state. That is why mind itself is called Kalpavriksha. And whatever we desire earnestly, intensely, will appear on that instant. But Kalpavriksha has both good and evil. It is not good and evil, depends upon what we express our desire. So Sri Ramakrishna's beautiful story is worth reminding us. There was a traveller. He was travelling whole day. At noon he was tired, hungry, thirsty. He found a tree, he did not know it was Kalpavriksha. So he sat down. Naturally when we are hungry we dream of food, imagine food, delicious food. When we are thirsty, cold drinks. When we are tired, imagine a cool bed and when we are a little bit recovered from the tiredness, how can I enjoy my life with a wife, etc. So this traveller said, how wonderful it will be if I can get food and drink. The moment he thought, even though he did not know, he was sitting under the Kalpavriksha. Immediately delicious food in golden plates and beautiful drinks in golden tumblers had sprung up and he was so happy. So dream food satisfies dream hunger, dream water satisfies dream thirst. So he had fulfilled and then he said, how nice it would be if I can have a beautiful bed which can give me rest. What is a bed? That which can give beautiful rest is a real bed. Even if it is a wonderful bed, I have seen some of these worst beds in the world, costliest beds. You turn this side, you will spring up half a foot, turn that side, you will turn up another half a foot. It is called a spring bed and every time you jump up and down, whatever little chance of getting sleep, that will be completely lost. But that bed which can immediately lull me to rest, that is called, by definition, a really good bed. And a good bed had come and within a few minutes he completely came out of the state of tiredness, refreshed. And then he said, if a beautiful woman can come and then massage my feet, I will be happy. And immediately a beautiful girl came and then started massaging his feet. He was extremely happy. And then now an idle brain. So supposing a hungry tiger comes and eats me up. Of course he did not think whatever I was wishing it was coming true and I have to be careful. If I wish a hungry tiger it will also kill me. Foolish fellow did not think! It came and it killed. And of course, you can imagine, all of us are like that. So we have to be careful what we imagine because our future is firmly established upon what we imagine. If our imagination is realistic, we will attain reality. If it is just daydreams or what is called sky dreams then we will find ourselves in the sky floating and at what moment we will be dashing on this rugged earth, God alone knows. Anyway, my imagination has taken to that side. What it means is, Gaudapada Acharya must have been very happy. I completed beautiful commentary on this Mandukya Upanishad in three chapters. Where from did I get this knowledge? My Guru gave me. And who gave to my Guru? His Guru gave. So ultimately he traced it. Therefore that original Guru from whom this knowledge has come and he generously, without hiding, passed it on in its entirety to thirsting humanity to that Narayana and that is another meaning. Why we say Purushottama is a human, best among human beings? Because in the entire created beings, only human beings have any chance of obtaining this knowledge, of practicing sadhana, of progressing in spiritual life and of becoming one with God and becoming free from the samsara sagara. That is why Dwipadam Varam. Another meaning is, who is Dwipadam Varam, one who has this Brahma Jnanam, I am Narayana, I am Brahman, I am Shiva, Shivoham, Shivoham, Mano Buddhya Hankara Chitta Ninaham, Shivoham, Shivoham. Such a person is called the greatest among the human beings. That means a realized soul. So the meaning, Narayana knows I am Brahman and that knowledge is not different from Brahman. Brahman and Brahma Jnanam are not different. Brahma Jnanam is I am Brahman. That knowledge and when Narayana looked down, he knows this whole universe creation is Mithya, Vaithathya. So we are thinking that we are not free but some of us think we should become free. But no, no, you don't need to be free, you are free in the past, present and future. Every Jeeva is only a mistaken name. The real name is Brahman and every Jeeva is Brahman. And a person who has that knowledge, Aham Brahmasmi, that is called Jnaya. Jnaya means an object to be realized, a goal to be reached. What is that goal? This oneness, unity with Brahman, Abhinnena, that is I am not separate from Brahman, that Brahman is called Jnaya. I am not separate, different from Brahman. That means I am Brahman. And who knows, who has that knowledge, I am Brahman, is called an awakened person, Sambuddha. The correct translation is an awakened person, Sambuddhaha, Buddha means awakened, Sambuddhaha means absolutely awakened. Same words actually, only a prefix Sam is there. So my salutations, Stham Vipadham Varam Vande, He who is one with Brahma Jnana, who is one with Brahman, who knows that every Jeeva is Brahman, to that Narayana my salutations. I bow to that best among men, who by means of Brahman knowledge, Brahma Jnana, which is like Akasha, a knowledge which is like Akasha. That means which doesn't have Dvaita Bodha, only Advaita Bodha and non-different from the object of knowledge. That is Brahman and realised that the nature of Dharma. Every Jeeva is none other than Brahman because Brahman is Ekam, Ekameva Advaitiyam, to that Narayana my salutations to you, that is the meaning.

So the first Karika is what is called bowing down to Guru Parampara and here is how Sannyasins Guru Parampara goes. This Guru Parampara goes only to those Darshanami Sampradayis, Shankaracharyas established four Mathas. He had four disciples and he distributed, he sent each one of his disciples to one particular part of India, South India, North India, Eastern part of India and West India. So the four Mathas are by tradition Sringeri in the South, Puri in the East and what we call Badrinath, Jyotirmatha it is called in the North and Dwaraka in the Western side. And he distributed, he created ten names for would-be Sannyasins and to some Mathas he gave two, to some other Mathas he gave three, total ten numbers. And we all belong to Sringeri Matha because Sri Ramakrishna's Guru was Totapuri. Sri Ramakrishna should be called Sri Ramakrishnapuri, Vivekanandapuri, Brahmanandapuri, so Yathishwaranandapuri, Dayatmanandapuri, we belong to that. So for this Dashanami Sampradayis who give importance to Advaita Vedanta, not to Dvaita Vedanta. So our Guru Parampara is traced in this way,

नारायणं पद्मभुवं वशिष्ठं शक्तिं च तत्पुत्रं पराशरं च व्यासं शुकं गौडपदं महान्तं गोविन्दयोगीन्द्रं अथास्य शिष्यम् ।

श्री शंकराचार्यं अथास्य पद्मपादं च हस्तामलकं च शिष्यम् तं तोटकं वार्त्तिककारमन्यान् अस्मद् गुरून् सन्ततमानतोऽस्मि ॥

—अद्वैत गुरु परंपरा स्तोत्रम्

Advaita Guru paramparA

nArAyaNam. padmabhuvam. vasishTham. Saktim. ca tatputra parASaram. ca

vyAsam. Sukam. gauDapadam. mahAntam. govindayogIndram athAsya Sishyam. |

SrI Sam.karAcAryam athAsya padmapAdam. ca hastAmalakam. ca Sishyam.

tam. toTakam. vArttikakAramanyAn asmad gurUn santatamAnatosmi ||

I feel like telling my Guru Parampara and every initiated devotee of Sri Ramakrishna should trace in this way. So let us say my Guru was Swami Yathishwaranandaji, his Guru was Brahmanandaji, his Guru was Sri Ramakrishna, his Guru was Tothapuri. Then after that take Shankaracharya, then Govinda, Govindacharya, then Gaudapadacharya. Then after that you go to Shukadeva, Vyasa Deva, Vyasa's father Parashara, then Parashara's father Shakthi and Shakthi's father Vasishta. Vasishta got this knowledge from Padmabhuvam, that is Brahma and Brahma got his knowledge from Narayana.

This bowing down every day, remembering that I belong to the Narayana Gotra, whatever the other Gotra, every initiated devotee of Sri Ramakrishna is coming only from Sri Ramakrishna Gotra. That is why there is a beautiful tradition. Suppose a non-Brahmin comes to places like Kashi or Haridwar, etc. or Gaya, wants to do Pindadana or do some special puja. The Purohits ask, to which Gotra do you belong? Of course non-Brahmins cannot mention Gautama or Bharadwaja or Atri or Vasishta or Vishwamitra. So they can safely say, I belong to Ramakrishna Gotra. And everybody will say, I belong to Ramakrishna. Truly there cannot be any greater Rishi than Sri Ramakrishna. But this is good to say, I come from this long line of such great enlightened people. That reminds us, I should also try to imitate how they lived, how I should also live. So this remembrance of Gurus, like remembering one's ancestors, is a very good exercise in reinforcing our own willpower to lead a good spiritual life. So very simple, from Lord Narayana's lotus feet. Lotus feet means what? The knowledge came to Brahma, then from Brahma it came to Vasishta, from him came to his sons Shakti and Parashara, then Parashara was the father of Vyasadeva, from him came Shuka Brahma and then came...There were many in between, but we can't remember. We don't even know, history doesn't record. So Gaudapada, his disciple Govinda Pada, his disciple Shankaracharya, then his disciples Padmapadacharya, Hastamalacharya, Trotacharya and Sureshwaracharya. There were other disciples also, not very important. This is the hierarchy of Gurus in which I repose my faith because what they followed, by whichever path Mahapurushas have travelled. So that is why this is a salutation.

So again just to remind, the word dharma that occurs in this first shloka, Karika, is Jeevatma, that is very important. So many Karikas here Gaudapadacharya uses very strong, hard, difficult words. But Shankaracharya fortunately helps us. And sometimes he also doesn't help. We have to use Ramakrishna's grace to understand it. We will proceed to the second Karika and this is also a salutation to one's Guru. First Karika was a salutation to Narayana and Guru Parampara. Second is a salutation not only to one's Guru, more than one's Guru, the teaching given by one's Guru. Salutations to that knowledge which I obtained through the grace of my Guru. Guru Namaskara is over. Now Guru Upadesha is being saluted.

अस्पर्शयोगो वै नाम सर्वसत्त्वसुखो हितः ।

अविवादोऽविरुद्धश्च देशितस्तं नमाम्यहम् ॥ २ ॥

asparśayogo vai nāma sarvasattvasukho hitaḥ |

avivādo'viruddhaśca deśitastaṃ namāmyaham || 2 ||

So I salute this yoga known as the Asparsha Yoga. Asparsha means free from all touch of duality, taught through this scripture, the yoga which promotes the happiness of all beings and conduces to the well-being of all and which is free from strife and contradictions.

I will go word by word. Asparsha Yoga Vainama, first of all Deshithaha means this teaching, this Upadesha, this scripture which taught me this knowledge, I, Tam, Gnanam, Deshitham means Gnanam, Upadesham, Namamyaham, I salute that teaching and what is the greatness of that. What is the name of that teaching? Asparsha Yoga. The name Vainama means indeed that is the name of this greatest teaching. And what is the name? Asparsha Yoga. Yoga means that method, that pathway by which I must attain to Brahman which is called Asparsha. So this yoga is also from the beginning, from the very beginning, Naham Deham Mano Budhya Hankara Chittani Naham, I am not this, I am not that, I am not that, I am not Neti Neti, Ho Vacham. So that is why it is called Asparsha Yoga. What about all the Dvaitavadins? They are called Sparsha Yoga. Sparsha means, literal meaning is touch. Asparsha means there is no touch. But here it means Advaitam, Sparsha Yoga means Dvaita Yoga, Asparsha means Advaita Yoga, Advaita Marga. So why is it called Asparsha? Asparsha means you know Narayana is a person and he lives in Vaikuntha. Is Vaikuntha the place? Where is it? It is in Andhra Pradesh. Don't you charge me because I am from Andhra? I am telling it is truth, you have to be reborn in Andhra, if you want to go Andhra Pradesh, is the doorway to reach Vaikuntha. Why? Where is it? Oh you have to go everywhere, it is a big place, you have to come to a particular place, particular room where there is a staircase and that particular place is called Tirumala Tirupati we call it, the Lord of Sri Venkateshwara is there. That is the place and there is a Vaikuntha place is there, you reach there, sit there, lift your hands, don't jump, lift your hands and go on praying Lord Narayana. And then suddenly you will see a golden, because it is coming from God himself, golden staircase descends or you can say escalator descends and then you will reach and then you will see God there. And Dhyodhana, Puliogare and everything morning one variety, noon another variety, night another variety, from morning till evening endless varieties of dishes will be supplied. This is what some of the Advaita preachers go on preaching. Terrible nonsense, makes no sense to me! Vaikuntha means what? Moksha. Moksha means what? There is no rebirth, there is no Dwaitam. God himself is such a magnet, he will pull this Jeeva and say this is nonsense, I cannot tolerate anybody, you are limiting me, I will not allow you to limit me because I am unlimited, I will tear you apart, I will destroy you, I will absorb you. You are finite, that is what you are thinking. I will make you infinite, I will make you one with me. That is called Vaikuntha, that is called Moksha, that is called Brahman, called Narayana. This is the true idea, without thinking, headless people go on criticising it.

So what are we talking? That this Asparsha Yoga, which is this pathway, this special type of practical Yoga called Asparsha Yoga, where does it take you? To that state which is called Asparsha. What is that Asparsha? It is called one, Ekam, it is called Advaitam, without a second, it is called Anantam, Sat Chit Anantam. And you will realise that I was never a Jeeva, I thought I was a Jeeva. No, you will not even think because to think you need a mind. When you reach Brahman, you will not have any mind and then you become one with Brahman. And that is indescribable, Yatho Vacho Nivarthanthe Aprāpya Manasā Saha. That Yoga, that pathway, whatever path you take, with faith, with complete Shraddha, with complete self-surrender, whichever pathway we take because God is Anantam, path to Anantam are also Anantam only. Every point is a point of entry into Anantam. And Sarva means all, Satva, here Satva means beings, Sukaha, it creates, gives, the further you progress, further happiness, more progress, still more happiness. The nearer you approach Sat, you become more Sat, the nearer you approach to Chit, more wisdom comes, the nearer you approach to Sukha, more happiness comes, Sat Chit Anantam, and Hithaha. Hitha means this is the truest. The only thing that which is really good, that is real welfare, you go to Svarga Loka, Brahma Loka. You have to come back, A Brahma Bhoona Lokaha Punaravartino Arjuna, and this Advaita Vada, Avivadaha, it will not quarrel with, it has no quarrel because it is Anantam. So you are Advaitin. Welcome because you are part of me. You are a non-believer. Welcome because you are also Brahman only. And Aviruddhascha, it doesn't differ from anything. This is the meaning.

Really speaking according to me, of Sri Ramakrishna's statement, Jato Mat Tatopat, for the infinite, infinite are the doorways, nobody is excluded, nobody can be excluded because everybody is divine, everybody will realize soon, I was divine, I am divine, I will be divine only. So not only I salute my Guru Parampara, I salute even this pathway, this knowledge. Pathway means knowledge. Remember, path means knowledge. This Yoga known as Asparsha, taught through the scripture, the Yoga which promotes more happiness to all beings and conduces to the well-being of everybody, no exclusion, which is free from strife and contradiction. Now a little bit explanation about Asparsha. Sparsha means touch, so if we say 2 people are touching each other, 2 chairs are touching each other and 2 objects are touching each other. There must be 2 objects first of all, then only both must be of the same degree of reality. But here Asparsha means Brahman is Satyam, Jagat is Mithya, how can Satyam and Mithya can touch each other? It is impossible. Satyam touches Satyam. Can Mithya touch Mithya? Don't say yes, yes. Don't say yes, yes, because Mithya means unreal. That which is unreal cannot touch. It is like saying, there is a hare, rabbit and that rabbit has got 2 horns and they are so big and curved, continuously they are touching each other and fireworks are coming out of it. So if you tell like that some psychiatrist is waiting with a big fee even to enter into that. So Satya and Mithyam cannot join together. And what joins together? There are no 2 things, Advaitam cannot join because it is only one, Dvaitam cannot join because there is nothing called Dvaitam and Dvaitam and Advaitam cannot join because the real and unreal cannot mix together. This is a special meaning. But what it means is true Vedanta and true Vedanta is called Advaita Vedanta. True Vedanta is not interested in debates, it only wants to tell us you are that and you will have to go to that.

I will stop here, if there are any questions, we will deal with that.