View source for 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

[[Category:Dakshinamurti Stotram]]