Taittiriya Upanishad Lecture 84 Ch2 6.3 on 24 December 2025
Full Transcript(Not Corrected)
Opening Invocation
ॐ जननीम् शरदाम् देविम् रामक्रिष्णम् जगत् गुर्म्
पादपद्मे तयोः स्रित्वाः प्रणमामि मुहुरुमु
Oṁ jananīṁ śaraḍhāṁ deveṁ rāmakriṣṇam jagad-gurum
pādapadmetayosritvā pranamāmi-muhurumuhu
ॐ सह नाववतु ।
सह नौ भुनक्तु ।
सह वीर्यं करवावहै ।
तेजस्वि नावधीतमस्तु मा विद्विषावहै ।
ॐ शान्तिः शान्तिः शान्तिः ॥ हरि ॐ
OM SAHANAVAVATO SAHANAV BHUNAKTO SAHAVIRYAM KARAVAVAHAI TEJASVINAVADHITAMASTUMA VIDVISHAVAHAI OM SHANTI SHANTI SHANTIHI HARIHI OM
OM May Brahman protect us both. May Brahman bestow upon us both the fruit of knowledge.
May we both obtain the energy to acquire knowledge.
May what we both study reveal the truth. May we cherish no ill feeling toward each other.
OM PEACE PEACE PEACE BE UNTO ALL
Introduction to the Sixth Section
We are studying the sixth section of the Brahmānanda Vallī. In our last class, we have seen how Brahman had created this world and then he had entered it.
Śaṅkarācārya's Method of Commentary
There is a wonderful commentary by Śaṅkarācārya. What is the meaning of entry? I would be very brief here because these arguments and the answers—objections raised by the opponents—are doubts created by our own minds when we are studying these things.
Śaṅkarācārya's method of explaining in the bhāṣyas: he anticipates that upon studying the original and also in the commentary, we may have some doubts. But usually we have to take care that these doubts are raised by highly learned scholars opposed to Advaita Vedānta. All of them are clubbed together as pūrva pakṣi (opponent). Pūrva pakṣi means opponent. This is so that we can clarify our own doubts. That is a very wonderful thing we have to understand.
But for normal devotees like us, we may not enter into it, but it is good to have some higher intellectual understanding, comprehension, so that we can enjoy the bhāṣyam and understand the original mantras of the Upaniṣad also in a much, much better way.
The Question of Brahman's Entry
The Text and Initial Question
Tat sṛṣṭvā tad evānuprāviśat
("Having created it, He entered into it.")
I will give you in brief, in a very simplified manner. Here is a person and he wanted to have a bigger house, and he bought some piece of land suitable. He got it, got the house constructed, and then he entered. This is what we normally understand by the word "he entered." So you enter your house after going out.
Now the opponent raises a question. He was also, you have to understand, a very learned person who studied the same Upaniṣads, but totally from a different viewpoint. So he says, "Sir"—he is questioning the Advaitin, who is none other than Śaṅkarācārya, or it may be his followers—"You say Brahman is all-pervading: anantaṃ satyaṃ jñānam anantaṃ brahma. So how did He enter? Is it like a person who builds a house and fixes an auspicious date for the first entrance into the house (gṛhapraveśa)?"
How is it possible? Because Brahman has created—that means what He is and what He created, are they two separate objects? Then it is possible, like I am separate, my house is separate. I can enter, I can also exit, I can do whatever I like. So is it like that? Then there are enormous objections.
Keep in mind: all of the objectors are very learned people, and they raise a lot of questions. And it is a great intellectual feast, so to say, even to understand—mind-boggling things are there.
The Anupraveśa Śruti: The Doctrine of Entry
And this is called anupraveśa śruti—texts of śruti means Upaniṣads, etc., Vedic texts dealing with this subject of entry. Anupraveśa means entering into something.
The Space-in-Pot Analogy
Space entering into a pot—how can space enter into a pot? This is called ghaṭākāśa (pot-space). That which did not enter is called mahākāśa (universal space). And then, supposing an empty pot is created, and as soon as the pot is ready, we already find there is a space inside. Space means you can keep many things there. Emptiness is called space. So you can put water or any blessed thing you like there.
So did space really enter there? And even we can try to understand—it is not that difficult. No, it was there before. Now a small bit of it is enclosed. So it did not enter. Rather, the pot enclosed a particular piece of space.
And even that is also finally not accepted, because I have referred to this many times. Even that form of the pot, which is clay, is also the product of ākāśa only. So the Ātman manifested itself. Manifestation is different from creation. We have to understand that.
The Shirt Analogy
Supposing a person had created, like just now as I said, a house—or it can be a shirt also. So he puts on the shirt. That means what? This person has entered into that shirt. But we have to keep in mind: shirt is a different object, the person is a different object.
So here, in this example, the clay out of which the pot is made—and when we say it is made, we have to understand, previously before the creation of the pot, clay was without any form, therefore without any specific name, excepting it is for our recognition and to separate it from wood, from metal, etc., we call it clay. Generalized clay. Generalized existence of clay.
But suddenly we take a bit of the clay and then shape it in a particular way with a particular purpose in mind. And as soon as it is made like that, immediately it encloses a small bit of space. For our purpose of utility, we call it so. This is a small pot. We can only keep certain things, a small amount of things inside this pot. Pot ākāśa means empty, emptiness. That is what we have to say.
The Utility of Enclosed Space
So is really a space that has entered there? No. This particular form has just seemingly enclosed, but not really. But the second most important point for us is to understand that there is a specialized transactional utility.
Simply space is there, a big maidān is there, so you can't pour water there. You can't put any liquid, and even if you put solid things like rice, grains, etc., etc., they will not be protected and they cannot be preserved because of the inclement weather, etc., rain, etc. So we make—there is a particular purpose in view, and with that purpose, we create some enclosed space. It could be of wood, it could be a Mahārāja's gold, it could be diamond-studded walls, whatever it is.
The Final Resolution
So what we need to understand here: that clay has not created—clay itself assumed certain names and forms. But when we are discussing about this pot-space, some doubts will come. You put this pot and it seems space is divided—inside the pot, outside the pot. But really, it is a misunderstanding by your intellect.
But what about that pot itself? Is it not like a wall enclosing? For that, the final answer is: if you go back to its cause, so everything on earth—pot is only an example. The whole of the earth, which is called pṛthvī, that pṛthvī is the effect of water. And that water is the effect of fire. And that fire is the effect of air. And air is the effect of space. And space is nothing but the effect of Ātman.
So everything is Brahman. Because we are ignorant, we think the space outside is separate and the space inside is separate. But that is purely our ignorance. It has nothing to do with real facts.
The Two Theories of Creation
Important Questions Raised by Śaṅkarācārya
So what does it mean? There are certain very important points Śaṅkarācārya raised, answered, and for our convenience sake:
First of all, did Brahman create this world? The final answer is: seemingly created. Why do we say seemingly created? Because in our state of ignorance, we see everything separate.
What is our normal experience in this world? Every animal gives birth—especially females give birth to offspring. Then what do we see? The offspring is separate and the parents are separate. So a potter makes a pot—the potter is separate, pot is separate. A carpenter makes a chair—carpenter is separate and the chair is separate. This is our normal experience.
So we presume two things: one is the creator, another is the created.
Pariṇāma Vāda vs. Vivarta Vāda
But according to Advaita—and by the way, this first view, God created everything, is called pariṇāma vāda. Pariṇāma vāda—vāda means theory or belief.
But the Advaitic theory is called vivarta vāda, like mistaking because of semi-darkness a rope for a snake. So we are mistaking something which never changes, which has not become anything, into something which has become something—as if, like a potter, God also is sitting there and creating.
That is where the problems come: Why did God create some people with a diamond spoon, some people with a golden spoon, some with silver spoon, some with wooden spoon—at least that is much better—some with no spoon, etc.? So why is God so partial? That is the problem that we encounter every day of our life, especially when we are unhappy. We never question when we are happy.
The Rope-Snake Analogy
Okay. So the Advaita vādins, they say vivarta vāda. What is vivarta vāda? A rope is mistaken as if it is a snake. Now the point is: Did the rope ever become a snake? No, never.
Then why do I see it? We have to question ourselves. Do all of us see it? Suppose somebody is there, an owl is there. You know, if the owl sees really a snake, then the snake will disappear from there, because the owl will come and swallow it. And the owl is supposed to be having excellent night vision. So that is why it is the divāhana of Lakṣmī Devī—he who keeps awake day and night like an owl, noting all the market changes that are going on, regime changes that are going on, because everywhere the market value goes up and down depending upon many factors: production and then what is called transportation, or lack of rain, or change of regime, change of government, change of policy. Many, many things are there. Nobody knows why it happens.
So a person who is very intelligent notes down—the likelihood is that person becomes richer. Anyway, coming back to our point.
The Root of the Problem
Why did Brahman really create this world according to the dualistic schools? Second, according to Advaita theory, is Brahman really appearing like a rope being mistaken for a snake? Does everybody see it? No. Only the person whose eyesight is very poor and light is very poor, and he is frightened of a snake, and he had bad experience with some water snake—so all these conditions combine.
The point is: Where is the mistake? Whose mistake is that? It is not the rope's, it is not the snake's—it is purely our intellectual mistake. This is called vivarta vāda.
Seemingly, we see the creation. There is no creation. But since we don't understand it, the scripture takes pity upon us and then it comes down to our level.
The Question of Purpose
Why Did God Create?
Then our question is: Why did God create this universe (sṛṣṭi)? Then you say, "Yes, yes. Who has created? God has created. And why has He created? Because He is getting bored being alone."
No, no, no. He is doing it so that you can exhaust your pūrvajanma karma. So it is purely for the sake of your exhausting the past karma and as well as creating, hopefully, a better new karma. So that is how the explanation is given.
But even that also finally is not allowed.
The Dream Analogy
So that Advaitic theory of creation called vivarta vāda—there is a problem there. According to Advaita, there is no creation at all. Then why am I seeing creation? I am part of the creation.
"Yes, you are thinking you are part of the creation, just like in your dream. You think of creation—you are in America or in Mars—and either you are enjoying or you are suffering. So you see all those things and think absolutely that is real and true, and act and react. And when you wake up, what do you say? You blame yourself."
So is Brahman dreaming like that? Even though it is said the whole creation—I myself have said it is Brahman's dream called līlā—actually it is not true, because everything we are assuming, presuming that my thought is Brahman's thought, my mind is Brahman's mind. Just as I dream, Brahman also dreams. Just as I awake, Brahman also wakes up. These are all because of the problem of the existence of my own mind.
The Deep Sleep State
What happens in the deep sleep state? Nobody sleeps. Nobody is awakened. Nobody is dreaming. So there is no sṛṣṭi, there is no bondage, there is no sādhaka, there is no sādhana, there is no mukti. It is all thoughts.
Mana eva manuṣyāṇāṃ kāraṇaṃ bandha-mokṣayoḥ.
This is called the Advaitic view.
Understanding Our Experience
The Problem of Suffering
But we are experiencing for now, because of our deep ignorance, there is a creation, there is a variety of creation, and each one of us go through happiness as well as unhappiness. And therefore, we question when we are not happy. Nobody—I have not found anybody questioning God, "Why have you made me so lucky? Why did you make me born with a diamond spoon? And why did you make me so happy?" Not a single question in the past, present, and will not arise in future also.
So our seeing evil also is part of our ignorance only. Don't you see people suffering in your dream? When you wake up, do you see it?
The State of the Enlightened
A person who knows the truth, he never questions these things because he has no mind at all. Neither there is a question—not that he got some real true answers—there is no question, there is no answer, because the instrument of both question and answer is totally absent in that person's mind.
Adhyāropa and Apavāda
The Method of Scripture
But we have to be uplifted. That is why the scripture comes down to our level, accepts the reality of the creation, and this is called adhyāropa. Adhyāropa means superimposition.
But even the word superimposition is understood only when we delve deep into this Vedāntic study. You go and stop any ordinary person in the street and say, "But do you know what is the meaning of adhyāropa?" He never says adhyāropa. And yet, he undergoes adhyāropa all the time.
The Search for Perfection
How do we know? Because, suppose—just imagine—I am giving you only imaginary examples. So a young man thinks this young woman is an angel that had come down from heaven. He marries, and he is not very happy afterwards. Then he thinks, "I have committed a wrong thing." And then he starts searching for somebody else, thinking, "I will find a perfect person in this world who is a perfect person."
The Perfect Nurse Story
I remember a beautiful quotation somewhere. There was a very busy woman executive who was the wife of somebody, and she gave birth to a child, and she can't leave her office work. So she put up an advertisement and then gave the task to an agent to find out a nurse or somebody to take care of her child. And this lady put certain conditions: "She should be like this, like this, like this"—large catalogue of virtues. And then gave it to the agent.
And she was waiting and no reply came. One day she came to the agent and said, "How come? Did you put up an advertisement?" Then the agent laughed and said, "Madam, you read what conditions you have put on. And in this world, so far as I know, nobody will fit in this description. You are the only person who fit in the description. So you yourself have to take care of your own child."
The Lesson of Futility
What am I talking about? That if we are encountering and chasing our desires, trying to find out, "I will find something perfect"—not only a person, but any object also—a perfect phone, a perfect laptop, a perfect environment, perfect house, perfect wife, perfect husband, perfect children—it is doomed to failure from the very beginning.
But it serves—the world serves a purpose. That is to teach us a lesson.
Swami Vivekananda's Teaching on Life
Life as School, Gymnasium, and Circus
As Swami Vivekananda said, this world is a school where we learn our lessons. Then how to live in this world—that is what we learn in this school called brahmacarya āśrama. Then we get married. Then we practice all the lessons we have learned: what to do, what not to do. That is why it is called gymnasium.
Swami Vivekananda said, "Life is a gymnasium." And when we do, we become very strong. That means we progress in spiritual life. And then everything becomes crystal clear: "This is all my dream, my own created dream." And I enjoy. And that life is a circus.
Life is a school. Life is a gymnasium. And life is a circus. It's a gradual progress. First, you know what to do. Second, you do. Third, if you do properly, then everything becomes absolutely enjoyable. This is the purpose.
The Source of Our Problems
The Attribution of Unhappiness
So what are we talking about? First of all, we question only when we are not happy. And we attribute this unhappiness to everything outside, excepting ourselves. At last, we wake up. And that is the purpose of Vidyā Māyā. It is not to delude us, but it is to teach us a great lesson.
Superimposition of Thoughts
And in Advaitic tradition, so this creation at our level, the existence of the creation, the reality of the creation, and the contradictions in the creation we find—all this is called adhyāropa. Adhyāropa means we superimpose. Marvelous word.
What is superimposition? Our thoughts. I see a person, I label him: "He is a good person." Another person: "Not so good." Another person: "Very bad person." This object: "Wonderful."
The change has to be brought within our own thought. And that is the purpose of Avidyā Māyā—not to delude us, not to make us suffer, but slowly to train.
Questions About God's Appearance
Even this statement brings up also certain questions. "Why should God appear like this?" Of course, you cannot approach Brahman, because when you approach, your approaching Brahman is like a very dry faggot approaching a blazing fire. You are very angry, blazing with anger, on fire, and the moment you approach in this condition, you are happily absorbed by the greatest fire in the world called Brahman. You will not exist anymore. And there is no questioner, there are no questions, there are, of course, no answers, etc.
The Method of Adhyāropa and Apavāda
Adhyāropa: Accepting Our Level
So, adhyāropa. It is only to answer this adhyāropa that this creation is said. Then Brahman entered. What is the way? Apavāda.
Apavāda means slowly we have to get it into our brains that everything depends upon God. It is God's grace which can liberate us. And where is that God? Within us.
And where is He within us? Hṛdaya kamalamadye 'rājitan nirvikalpam—so He is shining. Jyotiḥ ajyotir ujvalaṃ hṛdi kandarā—that is the real purpose. You have to understand. And this is the only purpose.
Taking Responsibility
Don't go on questioning. "I am responsible"—means what? My mind is responsible. My mind means my thoughts. My thoughts can be helpful or unhelpful. So in the past also, my actions followed my thoughts. I created a mess. Even goodness is also a mess, because from the highest standpoint, goodness also creates punarjanma (rebirth).
We have to go beyond both evil and also good. But we turn towards that only after a long time of experience.
The Advaitic Position on Creation
No Creation, Only Appearance
So according to Advaita, first of all, there is no creation. "But I see it." Yes, because you see it.
And some swamis, especially Advaitic teachers, make a wonderful point. So after hearing this kind of talk, somebody comes and says, "Swami, previously I thought I understood something. Now you have thoroughly confused me."
Swami asks, "What is the confusion?"
"So whatever you say, whether God created or God became, it doesn't matter. Whether it is pariṇāma or the vivarta vāda, it doesn't matter. But then I am suffering. Therefore, I am a very sorrowful person. Is this not a fact?"
This is the view of thoroughly ignorant persons.
The Teaching Method
What do the enlightened teachers tell? In a very light manner, funny manner, they say:
Advaitin says, "What did you say?"
So he says, "I am suffering. I am experiencing suffering."
Advaita says, "Whatever you are experiencing is not you."
The man looks blank. "What are you talking about? I am suffering so much. I have come for a solution. I thought you would help me. And you are—it looks as though you don't know the answer. And you don't want to appear as though you don't know. You are an ajñānī. And you are just trying to confuse me."
Swami says, "All right. Are you experiencing me?"
"Sure."
"So, do you think that I am you?"
"No. I am separate. You are separate."
"Do you see a table?"
"Yes."
"So do you think you are a table?"
"No."
"Do you see a donkey?"
"Yes."
"And do you think that you are a donkey?"
He says, "No, of course not."
"So are you experiencing suffering?"
"Yes."
"Then why do you think 'I am suffering'? Because whatever you are experiencing is not you."
Four Fundamental Principles of Vedānta
First Principle: What We Experience Is Not Us
This is the first fundamental principle of Vedānta. Keep in mind, these are very important points. Otherwise, our talks will not be that enlightening.
Second Principle: Qualities Belong to Objects
So then, the next moment we have to think something else. What is it?
Supposing you are seeing a rose plant and it has a lot of blossoms. And some of the roses are very fragrant. Some are not that fragrant. Some of the roses are very beautiful color. Some are not of good color.
"Do you see such a rose plant?"
"Yes, I see it."
"So, are you getting good smell from some of the roses?"
"Yes, yes, I am getting very pleasant smell, fragrance."
"So, tell me now, sir, is that fragrance belonging to you or does it belong to the rose?"
"Of course it belongs to the rose."
"The sweetness of a mango. Does it belong to you or does it belong to the mango?"
"Of course it belongs to the mango."
So that is the second fundamental principle of Vedānta, especially Advaita Vedānta. What is the first one? Whatever we experience, whatever I experience, is not me. Whatever we experience is not us. Whatever you are experiencing is not you.
And secondly, whatever qualities belong to any particular object that you are experiencing belong to that particular object. They do not belong to you. If the object itself doesn't belong to you, how can the things belonging to that object belong to you, become you?
The Rich Man Example
Suppose you see a rich man. A rich man has marvelous houses, cars, plenty of money, etc. So do you think, "I am that rich man"? You may think, "I wish to be like that." That is a different issue. But you certainly know—not only that, you become sorrowful: "Why do I not become like that? Why is God so cruel?" etc., etc.
So anything you experience is not you. And anything that you experience, quality-wise—good, bad, fragrant, non-fragrant, tasty, non-tasty—everything is a quality belonging to that particular object you are experiencing. And that belongs to that object. Therefore, you are not that object. So whatever belongs to that object also are not you.
Third Principle: One Thought at a Time
How does this analogy help me? Then the Swami explains:
"You say you are experiencing sorrow. Do you experience sorrow only 24 hours a day?"
We have to be realistic and say, "Actually very little time we experience. Let us say 7-8 hours we sleep. Do we experience sorrow at that time? Absolutely no."
Suppose even in that sorrowful condition you are watching a very beautiful movie in which you are terribly interested, tremendously interested. "And do you keep your sorrow aside and then enjoy it or not?"
"Yes, of course I do that."
"When you are eating very tasty food, are you not momentarily forgetting?"
"Yes."
So what is the third fundamental principle of Vedānta? The mind can entertain only one particular vṛtti (thought) at any given time. The question of experiencing two thoughts would never arise. That is the third fundamental principle of Vedānta.
Understanding Happiness and Sorrow
So when you are experiencing sorrow, you are not experiencing happiness. But at the same time, when you are experiencing sorrow, why do you have the knowledge, "This thought is a sorrowful thought"? Because you are remembering that "I had earlier happy thoughts. In contrast to them, this is a sorrowful thought." Vice versa.
When you are happy, you are comparing it, contrasting it with something opposite.
The Hunger Analogy
I many times mentioned this argument, this very important argument. However wonderful food you are, for example, enjoying, you can only enjoy—or your enjoyment is equal to the percentage of hunger you feel, not a bit more.
Fourth Principle: The Power of Single-Pointed Thought
So what is the fourth principle that we have to understand? The mind can only cherish one thought at a time. Therefore, you are not continuously thinking of one thought. And by any chance, if you can imagine, "I make my mind fill with only one thought all the 24 hours"—if you succeed, you know what happens? You are in samādhi.
That tremendous power of keeping only one thought in the mind is called the ultimate fruit of billions and billions of births of spiritual practice. That is called samādhi.
The Psychological Truth of Contrast
But there is also a psychological truth. You know what is that truth? Supposing you are continuously thinking of sorrow, one thought only—do you recognize that it is a sorrowful thought? Because unless the contrast is there—this point also I pointed out many times—what is that?
If you say "this is cold," it is only in the background awareness of summer season, hot season, you are saying it is very cold. You can never understand who is a male unless you know who is a female. You can never understand what is happiness unless you know what is unhappiness.
Recapitulation of the Four Truths
So let us recollect four important truths of Advaita Vedānta:
First: Whatever we are experiencing is not us. Whatever I am experiencing is not me.
Second: Whatever qualities (guṇas) that belong to any object belong to that object. In fact, you cannot recognize an object without qualities. Earlier also in classes we discussed: at least five descriptive models should be there. So we have seen jāti, guṇa, kriyā, sambandha, viśiṣṭa avayava or rūḍhi. Anything you want to describe—to yourself also, not necessarily to other person—so these five qualities should be there. That is called śabda-pravṛtti. But Brahman doesn't fall under any of these five categories. And therefore, nobody can know whether Brahman exists or not.
So any object is also exactly the same. So any quality—why did I raise this point? That whenever we are experiencing an object, actually we are not experiencing the object. We are experiencing the guṇas. And a combination of these guṇas we call by a particular name, by a particular form. Form means the guṇas. And we say, "This is a mango." This is a tree (jāti). And a mango fruit looks like that. And this particular species, it is sweet. It is of such size, such color, such flavor, etc., etc.
So this is a fundamental point: Whatever we are experiencing, that is not me. Whatever I am experiencing as guṇas of that object belong to that object, not to me.
Third: The mind can entertain, cherish only one particular thought, and that thought will not remain even one millionth of a second. It is going on changing.
And fourthly: If we are by any chance experiencing one particular thought—say, for example, you want to think "I am sorrowful"—you will not know very soon what is sorrowful, because if there is no contrast, there will be no opposite second thought. You will not even know what you are experiencing.
Summary of Today's Teaching
So in today's class, I have been speaking these things beautifully.
So coming back again, what Śaṅkara wants to say is that from Brahman's point of view, there is no creation. Only from our mind's point of view there is creation. And from our viewpoint, creation is full of opposites: good and bad.
And this creation is a concept in our mind. And we never complain when we are happy. We always complain, whether vocally or silently, and struggle to get out.
Evidence of Our Struggle
How do we know we are complaining? Because of struggle. Nobody—even a small discomfort, or small part of the body, say a bit of the toe—has come on a winter night outside the blanket or quilt, and immediately you draw it inside. But even if hours and hours of happiness is there, not only will you not think of withdrawing—that is our nature.
The Problem Is in the Mind
So when we are experiencing this world, that means there is a problem with me, with my mind. Instead of seeing Brahman, I am seeing what I developed—a peculiar lens through which I see everything. This is called flawed angle.
So the purpose of life is to get out of the mind. Then what remains is pure Brahman. Even though that is a word we are using, it doesn't really apply.
The Path of Liberation
The Scripture's Role
So for our sake, the scripture comes down to our level and tells us, "Yes, yes, yes, you are seeing a snake." So seeing the creation is like seeing a snake. And it is frightful. "Yes, yes, yes. It is frightful."
So this scripture agreeing with our view is called adhyāropa. Scripture accepting that the world is real—that is the first step.
Becoming a Spiritual Aspirant
Second step is to think that everything depends upon your mind. That is, then only adhyāropa. Every Tom, Dick, and Harry doesn't feel that this world is adhyāropa. Only a spiritual aspirant feels like that.
And the purpose of the scripture is by calming our mind.
"So is there any way I can escape suffering?" Nobody ever asks again, "Is there any way to escape happiness?" Never. Even the smallest happiness.
The scripture tells, "Assuredly, definitely, there is a way that we can escape permanently, not only temporarily." Temporarily there are many means. "Permanently we can escape."
"How wonderful, marvelous! So can you tell me how to escape?"
"Yes."
The Method of Practice
"So you have to change your lifestyle. Start believing."
Japa means what? Believing God exists. Believing God is real. God alone is real. Believing that if I can surrender myself, then God will be gracious. To the extent I surrender means to the extent I allow God's grace to enter into me. To that extent, I progress in spiritual life.
Substituting Thoughts
So then slowly, time will come. A teacher tells, "These are all your thoughts. You superimpose these thoughts. What is the way out? You superimpose real thoughts. And what are the real thoughts? Scripture will give me the real thoughts. Substitute our thoughts with scriptural thoughts. And there is a way to do that. All sādhana mārgas show us that one."
And slowly as we become purified—purity means removing our ajñāna. Slowly, slowly, slowly. And then a time will come.
The Final Realization
Then I say that the whole world is nothing but superimposed by me. And since I superimposed it, I alone am responsible to get rid of it. And I can get rid of it. There are proven methods to do that. And then one day I find: I do not exist. Whatever exists is called God or Brahman.
Finding God Within
So for that purpose, we have to think about God. And where is that God? You don't need to go anywhere. He is right within you in the cave of your heart. We have seen in Chāndogya Upaniṣad also.
The Final Meaning of Anupraveśa
God's Availability
So anupraveśa—finally, entry of God means just like, I will give an example again. Suppose you want to meet a person. And then you go to that place and the gateman is standing there. You ask him, "Is Babu available?"
"Yes, yes. You are fortunate. Just only one minute back, he entered into his office. So you can meet him."
What is the purpose of this information? "He entered there." That means he is available for you to interact with him.
That is the final purpose of this anupraveśa. "God entered, Brahman entered." Tat sṛṣṭvā tad evānuprāviśat.
So this is the essence. If we understand these few points, we have progressed in our intellectual understanding very much, actually.
How Brahman Manifests
The Different Levels of Reality
Okay. So that much is marvelous. And now, how did Brahman manifest? As I said from the Advaitic viewpoint, how is Brahman manifesting to our eyes?
So He became the manifest, the unmanifest. He became with support, without support. He is the truth of the ādhyātmika state. He is the truth of the vyāvahārika. He is the truth of the prātibhāsika.
But these are all temporary truths. They can help us. They can hinder us. The real truth is He is pāramārthika satya.
The Staircase of Progress
So these are the few points. And this world is there as a staircase for us slowly to transcend, as we discussed, from the annamaya to prāṇamaya to manomaya to vijñānamaya to ānandamaya.
Then, like the robber, sattva guṇa shows, "This is a forest, but your house is there," and we see where is our house. Then we start moving towards our own house, which is safe, secure, and full of bliss.
We will talk about these things in our next class.
Closing Prayer
ॐ जननीम् शरदाम् देविम् रामक्रिष्णम् जगत् गुर्म्
पादपद्मे तयोः स्रित्वाः प्रणमामि मुहुरुमु
Oṁ jananīṁ śaraḍhāṁ deviṁ rāmakriṣṇam jagad-gurum
pādapadmetayosritvā pranamāmi-muhurumuhu
May Sri Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna!