Mandukya Karika Lecture 104 on 24-May-2023

Summary

The 14th and 15th karikas (verses) from the 3rd Prakaranam (section) of the Mandukya Karikas deal with the topic of creation and the relationship between the individual soul (jiva) and the ultimate reality (paramatma or Brahman).

In these verses, Gaudapada, the author of the Mandukya Karikas, presents the objection raised by a purvapakshi (opponent) who argues that the Upanishads themselves talk about the creation of the universe and the individual soul arising from Brahman. The opponent cites examples from various Upanishads such as the Chandogya Upanishad and the Brihadaranyaka Upanishad to support their argument.

Gaudapada responds by explaining that these statements about creation are meant to be taken in a provisional sense and are not the ultimate truth. He suggests that they are intended for those who are not capable of understanding the highest truth of non-dualism (Advaita). Gaudapada likens these teachings to the initial stages of teaching a child, where concrete examples and stories are used to convey concepts.

Gaudapada argues that the ultimate teaching of the Upanishads is the identity of the individual soul and Brahman, expressed through statements like "Tattvam Asi" (That thou art) and "Aham Brahmasmi" (I am Brahman). He states that the teachings about creation are secondary and should not be taken as the main teaching. Gaudapada asserts that the multiplicity and differences observed in the world are illusory, and the ultimate reality is the non-dual Brahman.

The verses you have quoted are Gaudapada's response to the objection raised by the opponent, highlighting that the statements about creation in the Upanishads are only provisional teachings and not the final truth of Advaita Vedanta. Gaudapada uses analogies like clay and pots, or rope and snake, to illustrate the illusory nature of the perceived duality and multiplicity in the world.

It's worth noting that the Mandukya Karikas, written by Gaudapada, are a commentary on the Mandukya Upanishad, which is one of the principal Upanishads associated with the Atharvaveda. Gaudapada's Karikas are highly regarded in the Advaita Vedanta tradition and have had a significant influence on the development of non-dual philosophy in India.

Gaudapada divides all philosophies into two categories: Advaita and Dvaita. Advaita refers to those who follow Jnana Yoga and specifically Advaita Siddhanta, considering it superior. Dvaita encompasses those who follow Bhakti Yoga, Karma Yoga, and Raja Yoga. Gaudapada emphasizes that the Dvaitins, who hold different beliefs and do not accept Advaita Vedanta, are deeply embedded in their own convictions. They often quarrel and contradict each other, thinking their path is the only way. In contrast, Advaitins, like Gaudapada, find no conflict with others because they understand that ultimately Advaita is the only truth. Gaudapada highlights the influence of Maya, represented by the three Gunas, as the cause of these differentiations and misunderstandings. Maya makes individuals perceive things differently, leading to disagreements. Gaudapada asserts that the immortal and changeless Brahman appears to undergo modifications only due to Maya, and if these modifications were real, the immortal Brahman would become mortal.

Full Transcript

We are studying the 3^rd Prakaranam, Advaita Prakaranam of the Mandukya Karikas. We are on to the 14^th Karika. In our last class we have been discussing that one.

jīvātmanoḥ pṛthaktvaṃ yat prāgutpatteḥ prakīrtitam

bhaviṣyadvṛtyā gauṇaṃ tanmukhyatvaṃ hi na yujyate

So, when Gaudapada is telling that everything, nothing is born, no Jeeva is born, no world is born, Paramatma cannot be born, is not born, will not be born. But then the objector, there is a Purvapakshi, that is we ourselves. What are you talking about? In the Chandogya, in the Brihadaranyaka, in the Taittiriya, we have plenty of statements from the Upanishads themselves.

For example, Atma akasha sambhutaha, akasha dvayoh, vayor agni, agne raapaha, atya prithivi, prithivya moshadayaha.

This is only one. I will give you also in course of time some more quotations raised by Shankaracharya himself. Now when the Upanishads themselves are talking about that Jeeva Atma, this entire universe is born out of Paramatma, here you come and then you tell us that no, it is never born. Is it possible? No, it is not possible. Then why are you issuing such statements? So let us look at this Jeeva Atmanoho Prithatvam. That is Jeeva, Jeevatma, Atmanaha, Paramatmanaha, Paramatma, Prithatvam. They are separate.

And you see in the Mundaka also, dva suparnah sahija sakhaya samanam rkshe parishasva jate

And we have been studying this in the Shvetashvatara Upanishad. So, plenty of references to creation is there. Prithatvam, separatedness, that is birth of the Jeeva, birth of the world, has been clearly prakirtitam. Where? Praak Utpatehe. Praak means what? Earlier. Earlier means where? In the very Vedas. Even in the Upanishads, Utpatehe. Let us not misunderstand it as before creation. No. Here Utpatehe Praak means earlier portions of the Upanishads and Vedas. They are praising that,

O Jeevatma, your father and mother is Paramatma.

You are not Tom, Dick and Harry. Each soul is potentially divine. So, you have come from Brahman, and you are living in Brahman, and you go back in Brahman. So, Sri Ramakrishna gives the example of the young one's cheeks of a Homa bird. There is no such bird really. Seemingly there is a bird. It lives up so high in the sky that it lays eggs. And the eggs, of course, in the sky they fall down and many days it takes. And meanwhile the chicks also, they break open the egg and come out. They grow up and while falling down, still there is a long distance between the earth and themselves. And they realize they will be falling down. So, they reverse their travel and fly back to their mother. So many references are there. That is the meaning of, in these very Vedas in the Karmakanda, also in the Upanishads, Utpattehe means statements regarding creation. They have propped earlier. Prakirtitam, there are so many places they have mentioned. And here, O Gaudapada, you come. Then Gaudapada is answering, no, no, no, you have to understand. You have to understand the whole Veda as a whole, not partially. That is for the children or those who are not capable of understanding. Yes, yes, you have come from God. Like, you know, for the children in the western countries, they say there is a bird, it is called a stork. And it brings all the babies, whether it is elephant babies or babies of human beings, each species, the storks carry in the clouds. Sometimes they take rest on the clouds themselves. Sometimes they slip up. There is a beautiful Walt Disney's movie is there. A small elephant baby falls like that, comes like that into its mother. And it slips down like that. So, these are all for this. And lesser understanding, those who are not capable of understanding. Yes, yes, you are born. And because our practical experience shows, I am separate, you are separate. I see you, you see me, I experience things. We see all the time the Srishti, mother giving birth and sisters giving birth and brothers having children. My dog also has given birth. Everywhere Srishti, it is our experience. How dare you come and say? So Gaudapada's reply is, it is all earlier told. It is not the ultimate truth. It is only for the sake of encouraging you. So that you follow the scriptural teaching and attain purity of the understanding. And slowly when you are ready. Then what was the Upanishad state?

Tattvam Asi Aham Brahmasmi, Prajnanam Brahma, Ayam Atma Brahma, Sarvam Kalvidam Brahma

So Gaunam, Bhavishyat Vritya, what is going to be taught in the future as the final teaching, from that viewpoint this is the earlier Srishti Vakyas, are nothing but Gaunam. Tat Mukhyatvam Hi Nai Ujjate. If anybody takes them as the main teaching, as the only teaching and no other teaching, Nai Ujjate, it is illogical, improper. This is the Gaudapada's understanding. So, for that purpose, he is quoting also from the Shruti. The 14^th Mantra gives us the Gaudapada's Karika.

15^th Gaudapada's Karika gives some quotations, especially from the Chandogya Upanishad. The Karika 15 goes like this.

mṛllohavisphuliṅgādyaiḥ sṛṣṭiryā coditānyathā

upāyaḥ so'vatārāya nāsti bhedaḥ kathaṃcana 

The scriptural statements regarding creation, as illustrated by example of earth, iron, sparks, etc. or otherwise, only serve the purpose of ultimately explaining the unity of Jeeva and Brahman. Really speaking, multiplicity does not exist in any manner, Kathamcana Vedah Nasti. But why it was taught? Upayah, is only a way of slowly training the mind so that it can be ready. Avataraaya is an introduction only, not the final teaching. So Mri means earth. Loha means metal. Vishpu Linga means sparks from fire. Ya Srishti Ya Chodita Anyatha, in many places it has been said, mentioned like this. That like all pots come out of the clay, take the nature of the clay, remain as clay, and ultimately when the Nama Rupa are destroyed, they remain. They never have become clay, but they appear to be something other than clay. We mistake them. The pots themselves do not mistake that we are other than clay. The ornaments do not mistake. So, the furniture doesn't mistake. The Vishpu Lingas, they do not mistake, but we think. I will give a very popular example. Sun's rays are coming. The rays of the sun, that means sun is something and the rays are something different. What is sun's ray? When we look at the sun through our limited capacity of the eye, that very sun appears to be like fire. I will give a beautiful example. So, you are looking at a very bright light. You know, in the villages they use carts, and a cartwheel is there. So, you just put this cartwheel in front of the bulb, covering the bulb. Now you look at the light that is coming as if it is divided into so many parts, and that is what we call ray of light. Ray of light is not ray of light, it is pure light only. For our sake we call it ray of light. So, like that, this is only Avataraya, means an interaction. Sri Ramakrishna also says when a small baby is to be taught, he will actually be given something concrete, an apple, A for apple. So, you present. What is this name? Apple. So how does it start? Begin A. So, then you show a small mat, for example, or B for book. You show a book. This is called book, and it starts with the alphabet B. Like that very concrete objects will be given with different colours, even to teach maths also. But that is only in the beginning stage. Later on, when the baby grows up, he doesn't need all those things. Just as when we are reading a book, we don't need anything else.

So, all these statements about Srishti are exactly like that. And in Sri Ramakrishna's life we get a beautiful vision of him which illustrates this beautifully. Once he had a vision of Mother Saraswati and she was playing her Veena. As she started playing, so many things, the sound itself has become a concrete object, and so many went on creating more and more and more and more. And after some time slowly the play was coming to an end. All those objects which Sri Ramakrishna was saying, are all slowly coming back, merging back into that sound. Finally, when Mother Saraswati stopped, all the creation has gone. So, you can see, it is more than an illustration. You are watching a cinema on the screen and a baby is born. And it is growing up, whole life within two hours, she will say, and then the end comes, a funeral ceremony is held, and then Shubham. So, what happened? The light appeared as the baby. A light started appearing at various stages of the baby and then the dead body is also a modification of the light. Was there any birth of the baby? If you ask any grown-up person, really speaking, there is no growth, there is no change in the light. It is only the projector because of the projection. And what is that projection? Our mind is the projection. That's why we don't ask all these silly questions, whether Brahman has really become this world, or remained like that. There are people, especially the dualistic Vedanta, Dvaita and Visishtadvaita, for them Srishti is real, Sthiti is real, Laya is real. But the goal of life is to please the Divine Lord and to become one with Him. We are studying Advaita Vedanta. From its point of view, Brahman is one, is eternal, He cannot change. Why? Because if Srishti has come from Brahman, like milk has become curds. Now milk doesn't remain anymore milk, it becomes curds. The qualities of the milk will be there, but milk will not be changed in any way. That is why it is called Vivartavada. Seemingly, Brahman has become the world. But these Dvaitins, they don't accept it. They call it Parinama Vada, just as really milk has changed into curds.

Then the opponent is quite intelligent, he puts a question. So, if that is true, then Brahman is no more Brahman. He has become the world, like the milk has become the world. The answer is a very clever answer. No, this Narayana, He has got because they don't accept the Nirguna, Nirakara aspect of Brahman, the only Saguna, Sakara. No, it is not like that. God being God, has a very special power. In that power, without changing, He can become changed. I don't understand. Yes, you don't understand because you are a dull-minded fellow. But we understand it, we the teachers. Anyway, that is called Parinama Vada. But a rope appearing in semi-darkness to the frightened mind as a snake. This is the example. This is called Vivarta, means different form I see. The rope has not become. Only the problem is with me in my mind and because of inadequate light or cataract or whatever fear, I see really. Some people see garland and some people see streak of water. Some people see a stick, a bent stick. So, some people see a crack in the earth. So different people see, and some other people see a snake. But they see the snake okay, but they are not frightened. They are sorrowful. I just lost my pet snake and here is a new one. Without paying anything, I can get it. So, these are all Dvaitin's views. And Advaita contradicts them because Brahman ever remains completely what is called Ajo Nityaha Shashvatoyam Purano. It is, it never changes. Purana means Pura Api Nava. However ancient, timeless. Time is changed. It is timelessness. So, this is the meaning.

The scriptural statements regarding creation that we get in so many other Upanishads. As I said in the Shvetashvatara Upanishad which we are discussing also by examples of earth, iron, sparks etc. or otherwise only serve the purpose of ultimately explaining the unity of Jeeva and Brahman. And that explanation of Jeeva Brahma Ekatpavada is also from what is called an ignorant man's point of view. Why? Because Jeeva is Brahman. So, who is telling? Is Nirguna Brahma is telling or a person, an enlightened teacher in this world is telling? It is all a play of our mind. Dualistic mind. Dualistic, some people are bound in the dualistic world. A few people are completely enlightened. So, this is for the sake of teaching and for different types of people. But the truth is that Naasti Bhedaha Katancana there is no difference at all.

So, there are some examples I told you that this is from the Chandogya Upanishad 6^th Chapter, section 1, 6. There is a beautiful story of Shwetaketu and this man was proud. He went to his teacher, very intelligent person, because a non-intelligent person rarely becomes proud. So tremendous intelligence is necessary even to feel proud and maintain it. That is important. So, he came back after 12 years. And his father asked him, did your teacher teach you that which is very difficult to be taught? And he said, no, my teacher never taught. Perhaps he did not know. Very arrogant answer. Did you ask? No, he should have taught me. How do I know? So, unlike the modern man, you know, once a father wanted to teach his youthful son about the facts of life. So, the son was very busy playing games. He said, my son, you spare 15 minutes. We want to talk about facts of life. So, the fellow temporarily stopped the PC, turned and said, what do you want to know? So, it is all these people think they know much better. But Shwetaketu was a great man. His father was a Naira Brahman. He started his teaching, Tattvam Asi Shwetaketu, thou art that. But what about all these things? So, he gives examples.

Yatha Saumya Eke Namrut Pindena Sarvam Runmayam Vignatham

Syad Vacharambanam Ikalo Namadheyam Mruthikai Theva Satya

My dear boy, just as through a single clod of clay, all that is made up of clay would be known for all modifications is but name based upon words and the clay alone is real. Every part is real. So, he gives,

Yatha Saumya Eke Namrut Pindena Loha Manina

Sarvam Lohamayam Vignatham Syad

So just as though a single piece of gold, all that is made of gold would become known for all modifications is but only name for our vyavahara, transaction, but gold alone is real.

Yatha Saumya Eke Na Nakha Nikkurunta Nena

Sarvam Karshayasam Vignatham Syad

So, there was a piece of metal. Out of that in those days somebody had made a nail cutter. That means what? Even people were using nail cutters in those days. So dear boy, just as through a single nail parer all that is made up of iron would become known. For whatever is made out of iron is nothing but iron and different names and forms. But Vacharam Brahm means for the sake of transactions only. That is all. That is the truth. So, what is the essence of this 15th mantra? That Brahman is unchanging. Brahman has never given birth. It has never become Srishti. There is no Jeeva. There is no Jagat. Jeeva is not born. Jagat is not born. So, the question of Jeeva after some time awakening and saying I have come from Brahman. I must do sadhana. I must become Brahman through sadhana, and I deviated from Brahman. All this is only a misunderstanding of the truth. Brahman has never become anything else. Just as in our dream, we dream that we have gone somewhere and upon waking up we don't find we are not returning from somewhere, but we are exactly where we are. These are all thoughts. So, what is the final thing? Everything is a thought. And this is illustrating. Look here all students are not the same. There are what is called the lowest of the intellect, middle type of intellect, higher type of intellect. But as I said, Gaudapada has a knack for confusing all of us with words which we understand in a different way.

So many examples were given. So, Dharma we understand Dharma as a way of conduct whereas he means all the living beings. My God, he says like this! Bhava means all the created beings. Bhava for us means an emotional feeling. Like that he goes on confusing.

Here in the 16^th mantra again he is confusing us.

āśramāstrividhā hīnamadhyamotkṛṣṭadṛṣṭayaḥ

upāsanopadiṣṭeyaṃ tadarthamanukampayā

There are three types of seekers with three types of understandings. Three types of capacities of understanding. Inferior, intermediate and superior vision. Upasana has been taught for them out of compassion. So Gaudapada is telling all students are not all same. Some third class, some second class, some first class. So, there is a beautiful incident. One day Swami Brahmanandaji was feeling a need. Swami Turiyanandaji was there. Swami Brahmanandaji called his attendant and told something, but that attendant did not pay attention. He did not understand what God alone knows. Then Turiyanandaji understood. He turned towards this Brahmachari and said, my son, there are three types of Sishyas are there. The lowest type of Sishya even after being told he will not do. He has to be forced to do by the Guru. Mathyama is the middle type of Sishya. As soon as he is told, immediately he will jump up and he will do what the Guru has asked him to do. But a first class type of Sishya is one who even before the need of anything for the Guru arises even in the mind of the Guru. Anticipating such a need, the Sishya is already ready with whatever the Guru may require. He is a first class type. Then Rajamaharas turned to Turiyanandaji and said, Hari bhai, I have become old. I don't know how to convey these things. So, you give a little buddhi to understanding this for his own disciples. Of course, I have got my own way to make fun. So, they did not deserve him. Neither he did not, he also did not deserve them. Why? Because

yatha guruhu tatha sishyaha

yatha sishyaha tatha guruhu

Anyway, here he uses this word Ashrama. What do we understand by Ashrama? Brahmachari Ashrama, Grihastha Ashrama, Vanaprastha Ashrama, Sanyasa Ashrama. This is what is called Ashrama. But even nowadays, most people don't understand it. Ashrama means only one thing, that is Monastery. Only Sanyasa Ashrama is an Ashrama. And all the other Ashramas, they are Shrama only, not Ashrama.

So Gaudapada is trying to make us understand why the scriptures are teaching different teachings. Ashramaha Trividha. Ashrama means the seekers, spiritual aspirants are endowed with three types of understanding. We can also say Tamasic way of understanding, Rajasic way of understanding or Satvik way of understanding. So Ashramaha Trividha. Hina, that is the lowest, Mathyama, much superior to it but still intermediate, Utkrishtaha, the highest, first class. What is called third class, second class and first class. And there are some first class first also. So, all these seekers are called Drishtayaha. Drishtri means way of looking. Way of looking means way of understanding scriptural statements especially. So that is why the scriptures are talking about there is a Saguna Brahman and the whole creation came from there and life is full of suffering, Tapatraya. But there is a way out. That is, one has to worship, one has to develop devotion, one has to lead a Dharmika life, one has to have total faith in the scriptures and in the Guru. So, all this Upadesha is for the sake of Upasana. I am Upadishtaha, this Upadishtaha, this has been taught. That is the talks about creation and the different explanations how this world has come etc. For what purpose? For the purpose of Upasana. What is the purpose of Upasana? So that the capacity to understand slowly becomes cleaned up, Chitta Shuddhi, and better and better and better understanding will come. That is what Sister Nivedita also told in her introduction to the complete works.

So, Advaita is the final stage but Dvaita and Visishtadvaita are like Dvaita is the lowest step, Visishtadvaita is the next step. Advaita is not a step, but it is the very roof. But this teaching of the scriptures is for that purpose. Remember when Sri Ramakrishna expounded on the essential teachings of Vaishnavism, Naame Ruchi, the utmost love for repeating the name of God, great joy in repeating the name of God, Ruchi, then Vaishnava Seva. So, if you find some spiritual aspirants, serve them to the best of your ability, not only your teacher but any spiritual aspirant. But there should be only a few spiritual aspirants. What about the other types of fellows? So, you have to be compassionate towards them and that is what he said, Jeeve Taya. Sri Ramakrishna was expounding these things. The first two are okay. But he also expanded them. Not only expounded them but expanded their meaning and what is it? Jato Mat Tato Path.

The third one, you should never be able to look compassionately. Compassion belongs only to God. God alone can be compassionate. What about me? Well, it is Shiva Jnane Jeeva Seva. You have to serve as if God himself has come here. And so many people understood. We have to extend our imagination. The first class sishya, uttama sishya, most yogya sishya. Narendranath, he understood immediately, not only what Sri Ramakrishna said, its implications, how they can bring harmony between Jnana, Bhakti and Karma. And he came out and said today my eyes have been opened. Such a marvellous statement I never heard in my life. The others were very innocent, and they belonged to the other two ashramas. And they asked him, we also heard, what did you understand? And for several days, future Vivekananda expounded to them the conflict that is going on between so many sects, religious sects, between free will and destination and so many other things, between so much of quarrel between Karmis, Karma Yogis, Bhaktas and Advaitins. Even now books are being written condemning the Bhakti Yoga. Even now teachers are there who say that is ok, that is necessary also, but it is an inferior path. You should not stop there, there is a higher path. As if they understood themselves! If they had understood they would never have taught that way. This very teaching proves that they have not really understood anything, not even intellectually they understood. Not only experientially they did not understand, intellectually also they did not understand. Because it is God only who has given all these teachings and that beautiful point is there, the Iyam Upadisht, Upasanaartham. So, everybody has to be helped wherever he is. That was the greatest contribution of Sri Ramakrishna through Swami Vivekananda.

So Gaudapada says the students are of three types, low, middle and high. Here Anandagiri says his beautiful comments, low, those who look upon the phenomenal universe, this Jagat Karya Brahman as real are said to possess low intellect, middle intellect. Those who worship the Karana Brahman, that is the Brahman as the cause of the universe, Saguna Brahman, are said to possess mediocre intellect because they still live on the causal plane because Brahman is neither the cause nor much less the effect. He is, we can't even say, He is beyond cause and effect. In fact, He doesn't know what is cause and effect. How? I give you the example that in the presence of light so many activities go on. And if you thank light that so many activities you have been doing, you are activating every mind. The light would say, if at all it can say, what are you talking about? Me activating somebody? Who is that somebody? I don't know anybody. But in the very presence of the light, without light nothing can be done, with light everything can be done. By the very presence things will take place. That is the theory of the devotees. By the very presence of Narayana, or call him Shiva, or call him Shakti, they don't need to do. This beautiful point is so beautifully illustrated in Srishti Sthithi Vinashanam, Shruti Bhute Sanatane Gunasrayee. You, in your presence everything takes place, but you remain like what is called like the anvil, but Gunamayee you are full of Gunas. So, the Karya is also you, Karana is also you and you are both beyond the Karya and Karana. That means we cannot talk about it. Then why all this? Because of the mind. If we go beyond mind then whether God is Saguna, Nirguna is Karya, Karana whether there is creation. Even in your sleep there is no creation. What to speak of Nirvikalpa Samadhi. So those who think that those who are realized in non-dual Atman are said to possess superior power of understanding. So, the lowest one is one who is endowed with Tamas he should struggle to overcome Tamas. The middle one is slightly better, he has to overcome Rajas. The first class one is endowed with Sattva. These ideas have been beautifully expounded in the 18^th Chapter of the Bhagavad Gita Sattvika Dhriti, Sattvika Kartritvam, Sattvika Bhakti, Sattvika Vil everything so beautifully especially 17^th. And some in the 17^th and rest of it in the 18^th. Three expressions of Sattva Guna, Raja Guna and Tamo Guna. That's what we are talking here. The lowest person must practice Karma Yoga so that his mind becomes pure, and he will be able to understand better. The middle type of understanding person should practice Upasana. The mind is Rajasic mind, too restless. So, he should practice meditation, contemplation, concentration so that that distraction, that dust will be removed. He will be able to understand better. When he becomes Sattva Guna Sampanna he should try to overcome it because Sattva Guna is also part of the Maya. Remember, Sattva, Rajas and Tamas are the constitutional elements of Maya etc.

So, Gaudapada is telling that scriptures give various teachings. Sri Ramakrishna gives a beautiful example. A mother has many children. She cooks the same curry but in different ways to suit different digestive capacities. And exactly what is Sri Ramakrishna indicating, the scripture also does exactly the same thing. So many different types of understanding, digestive means understanding, capacities are there. So, the purpose of the scripture, like a Mother she gives some diluted curry merely a little bit of water, well boiled etc. That is very understandable. This Ishta Devata is real. Murthy's Archavatara is very real. Temples are very powerful. Pilgrimage is very good. You just go on. It is all for the sake of Chitta Shuddhi. So it is said, lowest type of aspirant must practice more Karma Yoga, progress. And the middle type of Sadhaka, he must practice Upasana, then he will progress. And the first class person should go on contemplating on Mahavakya and then finally he must achieve Brahmakara Vruthi. And then he will also get out of this one.

Now we will move on to the number 17

svasiddhāntavyavasthāsu dvaitino niścitā dṛḍham

parasparaṃ virudhyante tairayaṃ na virudhyat

So, Gaudapada divides all philosophy into two. One is Advaita, the rest is Dvaita. So, all the people who are following Bhakti Yoga, Karma Yoga, Raja Yoga, they all fall under Dvaita. Only those who are following Jnana Yoga, especially Advaita Siddhanta, they are superior. So, here Gaudapada is trying to tell that all the Dvaitins, that means those who do not understand and accept Advaita Vedanta. Swa Siddhanta Yavasthasu. Yavastha means arrangement, Swa Siddhanta means they have been taught by their Gurus, by their forefathers, by their fathers, by their family members, by their community. This is how we become convinced. You see one example I will give you. These Muslims are convinced that Islam is the only way. Not that the people are bad, but they have been taught, brainwashed that no other path is there. Everybody ultimately must accept, adopt, only Islam. Then only there is a way. Similarly goes to what is called Christians. They are a little more slightly what is called cultured. They don't express it that way but the very covert way of trying to convert people into their, clearly shows that they think other religions are not good enough, only their religion is there. Ok, so, God bless you. If you want you progress in your own way. Will they keep quiet? No. What do they do? They go on fighting. They are completely convinced that what they understood, what they follow is the only way. There is no other way. This is what Sri Ramakrishna found in the 19^th century, the Vaishnavas are quarrelling with the Shaktas and Vaishnavas are also fighting with the Shaivas. And everybody is claiming, even today you can see even these religious views, convictions, instead of helping them to grow spiritually, have entered into politics. Our Lingayat person alone must become Chief Minister or Deputy Chief Minister etc etc, otherwise we will not cooperate with anybody. What has got Lingayat to do with that? That is a religious system. So, you have to see who is a better person who can do good to the state to the country. Not even to the state, because state is only a part of the entire country. There is no Hindu, Muslim or Christian or believer, non-believer. We are citizens of India, we are Indians, Hindus Muslims. These are all personal beliefs. It has nothing to do in the public view. But unfortunately, Indians they rarely identify. First, they bring up I am a Vaishnava, I am a Tamilian, I am a Telugu person, I am a Kannadiga, and you are a Bengali. We will not keep you in touch. We will keep you separate. Though outwardly we are very cultured, hanji hanji, but inside we know what is your worth. Everybody is quarrelling with everybody else. This is the realistic situation. Not only in Sri Ramakrishna's time, in this time also. At least in his time from the religious point of view they used to quarrel, your God is superior. No, your God is inferior, my God alone is superior. And everybody claims his God or Goddess is superior. This is what Gaudapada is pointing. Siddhanta Evasthaha out deeply embedded in their own beliefs. And sometimes they may be sincere, they may be sincerely believing all those things. Dvaitinaha Nishtaha Dridam. They are completely convinced that my way of life is the only way of life. Not only the best way of life, only way of life. What do they do? Parasparam Virudhyante.  They go on quarrelling. If you see even in the ancient times, it is a terrible, what is called, they used to call it crusades in the west. The Muslims and the Christians fought each other. So, when they find a church, if the Muslims conquer, they remove the top and put an onion and they call it mosque. And then after sometime the Christians will come, remove the onion and make it a Gothic structure. Everything will be there. They are intelligent enough to say we can use this, but this is how many millions of people have lost their lives sincerely believing this is God's will and we are fighting on behalf of God. Why don't you simply say, O God, one what is called Sudarshan Chakra from you annihilate everything? But, no, we have to fight. So, this is called tribal mentality. That's what Swami Vivekananda has said. So Parasparam Virudhyante, they go on quarrelling. Ayam, that means this, that means this Advaita Vedanta. Tairayaṃ na virudhyat. Nowhere it will tell because we understand that all the Advaitins, everybody is wrong because everybody is thinking my path is right. They are fighting and their very fighting proves none of them are right. But we don't fight with anybody. This is what Sri Ramakrishna's teaching, Advaita Jnan Anchale Bhende Tayi Kuru. Tayi, the knowledge of Advaita, in the hem of your corner of your wearing cloth. That means what? Jato Math Tato Path. Everybody is a child of God, everybody is progressing, everybody can progress and reach God and reach the highest reality. But no need to quarrel with anybody. You believe in your own understanding. Practice it. That is important and God himself, even if you are mistaken, God himself will show you the path. So, the dualists obstinately cling to the conclusions arrived at by their own enquiries as being the only truth. So, they contradict one another, go on quarrelling with another. Whereas the Advaitin finds no conflict with them because we know ultimately the only way is Advaita. This is what really speaking Sri Ramakrishna has come to teach but he doesn't quarrel and say Advaita is the only way. He says don't worry Advaita is superior or Advaita is inferior. Don't go on even wasting one single second of your time. Just practice what you believe to be the truth. The only criterian is sincerity and then ultimately you are going to reach. How? Because as he gave the illustration. One man sincerely wanted to have the darshan of Jagannath. But he started walking in the opposite direction. And somebody, that means God's grace, came in the form of that somebody called Guru. My child, what is your goal? I want to go to Puri, I want to see Lord Jagannath. Ok, this is not the way, you just turn and then you go that southern direction, somebody will show you the way. And Sri Ramakrishna knows if you are sincere God knows what you want at every second. Not even one second's delay will be there, one milli seconds delay.

So, this is what Tenayam na virudhyate. But as Sri Ramakrishna said non-duality is indeed the absolute reality. But wherever you are simply don't even say what is superior, what is inferior, what is best. Whatever you know, take one step forward, second step will be revealed to you, third step will be revealed to you. But don't go on even thinking about the second step, much less the third step, much less the end. Once you know the end, let go the end and cling on to the means. This was the great truth that Swami Vivekananda learned from Pavahari Baba in Gajapur.

So, verse number 19

māyayā bhidyate hyetannānyathā'jaṃ kathañcana

tattvato bhidyamāne hi martyatāmamṛtaṃ vrajet

What does Gaudapada wants to say? Why all these differences of opinion because of the influence of Maya. How does Maya influence? In the form of three Gunas. So, the whole evolution that from the inorganic to the organic, then development of Tamo Guna, then overcoming Tamo Guna and entering into Rajo Guna, progressing in Rajo Guna entering into Sattva Guna, progressing in Sattva Guna and finally then Brahmakara Vritti comes. Take off and then we know the real truth. But not to worry, wherever you continue walking. But what is the cause of all these differentiations? Mayaya Vidyate. Because of the inscrutable power of Maya everybody understands in a different way. Sri Ramakrishna says everybody claims my watch alone is right. Everybody's watch is wrong. And then Sri Ramakrishna comes to know the sun alone is right. Because always he will be the right reference. But everything is changing. Now what is the time now? It is six o'clock in the morning. What are you talking about? It is midnight. So, if two people go on quarrelling like that, of course we don't. Then what is the reason? The reason is our inability to think properly, and that inability is because of the Maya. Etath na anyata. That means really speaking ajam, that which is unborn poornam, ekam nityam, imalam achalam, it can never be born. That is what in the second chapter of the Gita said, neither Bheesma is born, nor are you born, nor any of these kings are born. Nobody is born, nobody is going to be born. That marvellous truth! Since you are not born it is not that you are going to disappear, dissolve or encounter death. So that which is not born it will never have death. Therefore, this is the nature of Atman. Therefore, this Bheesma, Drona for that matter Duryodhana, your friends, your enemies nobody is born, nobody is going to die. This is all the misunderstanding because of the power of Maya, tatvatah vidyamanehi martyatam amritam prajitam. This unborn changeless non-dual Brahman appears to undergo modification only on account of Maya and not otherwise. That means if there is no Maya we have complete identity with Brahman. For if this modification was real the immortal Brahman would become mortal. How? we will talk about it in our next class