Mandukya Karika Lecture 106 on 7-June-2023
Summery v1
Gaudapada's third chapter of the Karikas, called Advaita Prakarana, emphasizes the concept of Advaita (nondualism). Gaudapada uses reasoning and quotations to establish that Advaita is the ultimate reality. The problems in our experience arise from the changing nature of things. Temporary happiness and unhappiness, as well as the inevitability of death, highlight the impermanence of the world. However, Gaudapada argues that our true nature is immortal, unchanging, and infinite. Immortality cannot become mortality, and vice versa. By understanding our true nature and realizing the unchanging reality, we can attain liberation. Gaudapada counters the idea that the immortal can become mortal and that the mortal can become immortal, asserting that such changes violate logic and reason. He also highlights the futility of repeatedly going through cycles of mortal and immortal states. Gaudapada's teachings lead to the understanding that our true nature is immortal and unchanging.
Summery v2
The third chapter of the Karikas is called Advaita Prakarana, and it focuses on the concept of Advaita (non-duality). Gaudapada emphasizes the importance of Advaita through reasoning and quotes from scriptures to establish its ultimate reality. The problems in our lives arise from the fact that everything is constantly changing. Happiness turns into unhappiness, and vice versa. However, this impermanence can also be seen as a boon, as contrasting experiences allow us to appreciate and be aware of happiness. The root cause of our problems is our attachment to the idea that happiness should be permanent and suffering should never end. However, scripture tells us that there is something beyond this changing world, something infinite and unchanging, which is the nature of our true self. Saints like Ramana Maharshi and Swami Ramdas have realized this nature and exemplify unchanging happiness. Gaudapada logically argues that what is immortal cannot become mortal, and what is changing cannot retain its changeless nature. The nature of the individual self (Jeevatma) is immortality, and realizing this requires detachment and understanding the nature of our true self. Gaudapada refutes the idea that the immortal can become mortal without changing its nature and that the mortal can become immortal without going through a change. He emphasizes that once we realize our true nature, we won't need to go through cycles of birth and death or attend philosophical classes forever.
Full Transcript
we have been pursuing the third chapter of the Karikas, Gaudapadas Karikas, the main emphasis is on Advaitam. That is why this third chapter is called Advaita Prakarana. Prakarana means chapter. So, he wants to advise Shantam, Shivam, Advaitam. These are the words that have been taken from the seventh mantra of the Mandukya Upanishad. Throughout, for the last few classes, we have been seeing how, not only through quotations, but through Yukti, through reason, Gaudapada wants to establish that even through reason it is possible to establish Advaita alone is the ultimate goal. Advaita alone is real. Sri Ramakrishna supports this. And we also, through our experience, can definitely understand this. How? Suppose, we feel it is not really supposition, we really feel this whole universe is real. I am real, my body is real, my mind is real, and my experiencing all this world is absolutely real. How can Shruti, which also talks about creation of the world, and creation of the world consists of two factors. One is Jeeva, another is Jagat. One is what is called Jeevatma, another is called Prapancha, of this world. Both are created by God. Only thing is instead of saying like a potter creating a pot, like clay becoming a pot. That is the difference. So why cannot we accept this world as real? Now I am talking purely from our experiential point of view. Why can't we take it? Yes, we have the freedom to take it. What is the problem? The problem is all problems arise from our experience. Why? What is the root cause? The root cause is change. Everything is changing. That is why Sri Ramakrishna's third commandment is always cultivate discrimination. What is discrimination? God alone is permanent. Everything is temporary. So, temporariness is what is the real problem.
But in a philosophical way, temporariness can also become a great boon. For example, when we are happy, we do not wish that happiness to come to an end. But in this world, whatever there is, experience is there. Experience always indicates a division, finiteness, duality. The experiencer and the experienced, and both are changing. My mind is also changing, and the external world is also changing. So, if I am very happy, I wish never to break it. There is a problem with this kind of happiness. You know what happens? If we do not contrast happiness with unhappiness, we will not even have the idea of happiness. If we are continuously sleeping, we will not know we are sleeping. If it is continuously light, we will not know it is light. If we are continuously happy, we will not know we are happy. But not only we want to be happy, not only we want to experience happiness, but we want to be aware that we are happy. And that is not possible if continuously if we are happy. We will not know what unhappiness is neither we know what happiness is. But everything is changing. What is the problem? When we are happy, we are unhappy even thinking it is going to change, and it is sure going to change. And when we are unhappy, another bhranti, another illusion comes. This suffering is never ever going to come to an end. Foolish fellow, look back. So, what were you? You were quite happy. But what were you before you were happy? You were unhappy. And what were you before you were unhappy? Happy. So, if you think that whole life, so many lives, we experienced unhappiness, it comes to an end? Why do you delude yourself? This particular unhappiness is going to be permanent.
Now another question related to this is extend this unhappiness, but it is not really all the time unhappiness. What is it? Death. What happens? Whatever I know, good or bad, happy or unhappy, it comes to an end. I cannot contact the world as I know, as I knew it after death. But before birth also, I did not know. I don't know where from I have come. I don't know where I am going to go.
Kotha ote aashi, kotha bhishe jai, yoda ite jai.
Part of the Bengali, beautiful Bengali song attributed to some devatas who were singing to awaken Siddhartha, who was supposed to become Gautama Buddha later on.
So, everything is changing and this nobody can deny. So, happiness changes into unhappiness, unhappiness changes into happiness. If we can accept it, then what is the definition of reality? That which never changes. What is our experience? Everything is changing. But even there is a benefit here that when I witness whatever is changing, everything good and evil, they are changing continuously. When unhappiness comes, it gives us tremendous strength. This also will not last forever if we are wise enough. But what happens? Due to Avidya or Maya, happiness, we feel should last all the time and unhappiness should never come. That is not going to happen. Therefore, what do the scriptures say? Scriptures say learn the lesson and develop detachment. But the scripture also tells us there is something which is infinite, which is unborn, which is unchanging, and which will never change. And what is its nature? Paramananda Swaroopa. Sat Chit Ananda. It is beyond death, beyond ignorance and beyond all suffering. That is after all what we are seeking all the time. So, for this we have no choice but to believe in the scripture. And why should we believe in the scripture? Because if we are fortunate to come across some people like Ramana Maharshi or Swami Ramdas, great saints, then we can understand that yes, what is the root cause of these people's happiness? They claim they have realized God. Simple words, God realization. And how do we know? We don't know. Because if somebody says I have eaten a very nice, sweet. We don't know whether it is nice, we don't know whether it is sweet. But the aftereffects, that is what we come to know. Yes, this person is very happy, and he is fearless, and he is always cheerful in spite of terrible agony. Like say Sri Ramakrishna during his last days. But there must be a cause. If this is the effect, there must be a cause. So, this is the type of logic we have to employ.
But Gaudapada is telling us in a very logical manner, presenting that logic whatever is one's nature can never change. And whatever is changing is not one's nature. That means if my body is changing, it is its nature. If my mind is changing, it is its nature. So, I cannot change it and say, let my body be immortal and let my mind also be immortal. That's not going to happen. But if my real nature is immortality, then this seeming identity with body-mind is only seeming, is only for a short time. But my immortality can never become mortal. My infinity cannot become finite. My unchanging nature cannot become a changing nature. That is what we discussed in our 21st Karika.
I was only summarizing the few earlier shlokas and a few more that are going to come. And then Gaudapada gives us several supporting sentences from the Shrutis. That means from the Upanishads, Bhagavad Gita, etc. So, in the 21st verse, which we have completed in our last class, what does he say? Remember, these are all compositions of Gaudapada.
21st Karika
na bhavatyamṛtaṃ martyaṃ na martyamamṛtaṃ tathā
prakṛteranyathābhāvo na kathaṃcidbhaviṣyati
What does he say? Immortal cannot become mortal. Nor can the mortal ever become immortal. For it is never possible for a thing to change its nature. So, we have to find out what is my nature. And if my nature is immortality, your nature is also immortality. Everybody's nature is also immortality. What does it mean? It means no person other than a human being ever goes and attends these Mandukya Karika classes. The question, who am I, doesn't arise. We do not know if it arises, they never tell us. No animal, no non-human being tell. But every human being, whenever he gets a blow, he gets to this nature. Yes, it is possible. What is my nature? Can I live forever? Can I know everything? Can I be having unbroken happiness.
And conclusively, Gaudapada tells, Amrutam martyam na bhavate. That which is immortal, if there is something called immortal, and that's what the scripture is talking about God. And how many immortalities can be there? Only one. So, me, you, they, all of us, that number doesn't count at all. So, it must be one only. Immortal must be one only. Immortal cannot become mortal. Prakrutehe, the nature of anything. Na kathanchit pavishyati anyatha bhavaha, means changing. That means changing into the opposite nature is never possible. So, the essential nature of Jeevatma is immortality. So, what should a Jeevatma do to become immortal? Not by doing anything. That is why, akrute na pritaha. So, by action nothing can be changed. Then what can action do? Will it do nothing? Yes, it will do something. What is it? Like the rope has never become a snake, and the snake will never become a rope. So, when the light is brought, and that is called activity. Bringing light is called activity. If we bring, the sooner we bring, the better for us. What happens? The rope will be revealed as the rope, and the snake is understood as only my fear. Rope has never become the snake. Snake cannot become the rope also. It is only a beautiful illustration. So, Paramatma has never become Jeevatma. Paramatma has never become this Jagat. Then what is it? Then it must be like mistaking. For mistaking there must be somebody. Somebody means a mind. It is a mistake in the mind. It is a mistake in the notion. These are the important points.
svabhāvenāmṛto yasya bhāvo gacchati martyatām
kṛtakenāmṛtastasya kathaṃ sthāsyati niścalaḥ
Continuing, same idea, how can he, who believes that the naturally immortal entity, that is Paramatma, becomes mortal as Jiva and Jagat, maintain that the immortal, after passing through change, retains its changeless nature? Two points are very important here, and very easy to understand. What is it? Yasya svabhanena amruto. By its very nature, that which is immortal. This is about Brahman, Paramatma, etc. Martyatam bhavaha gacchati. How can it become mortal? Earlier we saw nature cannot be changed. So, it is not possible for the immortal to become mortal. And then supposing, yes, yes, it is possible. And who says? There are certain schools of philosophy, especially Dvaitha philosophy, especially Visishtadvaita says God has got a very special power whereby he can become the world and Jeeva. But at the same time, he can remain unchanged. He can change and he also remains. He becomes changed, he also becomes unchanged, remains at the same time. And this is against the all-understandable logic. That is very true also. This is the first point. The changeless cannot become changeful. Because if the changeless becomes changeful then it has violated the rule of logic, reason. But at the same time, supposing it changes, if it changes, then the immortal will not remain immortal. It becomes mortal because it has changed. You cannot counter. It remains the same and it also changes. That is not acceptable. Because Visishtadvaitins, their philosophy is called Parinamavada. Parinamavada means Srishti has really taken place. How? Like milk has become curds.
Gaudapada counters, when milk becomes curds has anybody ever seen milk to remain as milk and at the same time become curds? Never. Not only that and once it becomes curds has anybody seen how to change the curds into milk? That is not going to be possible. So, Pritakena Amrutaha Tasya Katham Sthasyate Nischalaha. Supposing by some activity Amrutaha, immortality, becomes mortal. Supposing. Then, Katham Sthasyate Nischalaha, how can it retain its immortality and also change into mortality? It is not possible. So, that is the first point.
What is the second point? Very interesting also. I will quote from Sri Ramakrishna's Gospel also. So, what is it? Suppose Brahman has become Jeevatma and after going through 84 lakhs of janmas he becomes awakened. Not only awakened he approaches great people. He determines through faith that the scripture tells, I am Brahman, I want to become Brahman. What am I now? I am not Brahman. What do you want to become? I want to attain Brahman, go to Brahman, become Brahman. How? Through sadhana. So, this is the second point. Supposing, by some hook or crook, a Jeevatma attains to Paramatma and knows I am Paramatma. So, what is the problem? What was the first problem? The immortal has become mortal. What is the second problem? The mortal has become immortal. If once you admit, the immortal once became mortal, even after retaining moksha, if you think eternally you will be changeless, you are a very stupid person. Because whatever changed once can change any number of times. Then, what is going to happen? Well, you become again mortal and you again go on doing sadhana, attend this Mandukya Karika classes, because that is what happens to me also. And can you just imagine eternally you have to attend Mandukya Karika classes. What happens? You will go to Brahma Loka, you cannot escape, because Swami Dayatmananda will come there also and take classes.
So, what does Gaudapada wants to say in this 22nd Karika? That the mortal can never become mortal without changing its nature. And it is not possible to change the nature. Nature means that which is not possible. So, some examples we have seen. What is the nature of fire? Heat. If anybody imagines fire loses its heating capacity, thanda ho gaya, then we have to say he is a very stupid person, unintelligent person. So, it is never going to happen. Does a sweet ever lose its sweetness? No. Does a bitter thing ever lose its bitterness? No. It is not possible. You can boil it, you can do anything. In Telugu we have a beautiful saying, you bring the skin of a black rat and go on washing it again and again and again. What happens? Your brain gets washed, and you become awakened. It is not possible to change the black colour into white colour.
It is not possible. That means the nature cannot be changed. In English also it is there, you can beat a donkey any number of times. It is not going to change into a horse. It is not going to become a horse. So, this is the idea. What are the two ideas we have seen in this 22nd verse? Whatever is one's nature cannot change. What is the nature of Brahman? It is immortality. This immortality can never be changed. But if anybody for argument's sake says, yes, it can be changed and there are some schools of philosophy who believe that. If it can be changed, then what happens? That immortal becomes mortal. That is it. Immortal has lost its nature. It changed its nature. Now that which is immortal, its nature has become mortal. So, what is then possible? Once you can say that, the mortal also can lose its mortality and can become immortal. What is the problem? I pointed out the problem. Because you think I am coming from Brahman, produced. So, I am a small person. I have really become small. But I can become Brahman through sadhana. And after 84 lakh Janam you become Brahman by obtaining Brahman knowledge. What were you in the first place? Immortal. What have you become? Mortal. Now what have you become? Through sadhana you have become immortal. So, what happened? Immortal has changed into mortality. Mortality has changed into immortality. What is the logic next? The immortal again becomes mortal any number of times. This is called reasoning.
So Shankara maintains the disputant, who maintains that the naturally immortal entity becomes mortal. That means it really passes into birth. Makes the futile proposition that that entity before creation is by its very nature immortal. But how can he say that once it changes its nature that it still retains its immortality? What I told you, explained to you earlier. So, this is a very important verse. What is the verse? That in this world because everything is changing, good person can become bad, evil person can become a saint. In fact, there is a saying every saint was a sinner before and every sinner now is going to be a saint in future. What are we talking about? We are not talking about Atman. We are talking about the mind, change in the mind. Mind is changeable. So, a saint also is changeable. A sinner also is a changeable person. So, body can change, mind can change because it is its nature to be changed. So, anything changeable, you can make it beautiful, you can make it ugly, you can make it good, you can make it evil, you can make it a saint, you can make it a sinner, it doesn't really matter. But reason tells us the real essential nature cannot undergo change. So mortal jeevas cannot become immortal. The infinite cannot become finite, nor the finite can become the infinite. If finite becomes infinite at a particular time, it can become finite at a later time also. So, another important point here is supposing something becomes something else, it takes time. That means Brahman, the immortal, becomes mortal, jeevatma, jagat. Time is necessary because what was before, it changed into something else. To change that into something else, it may take a flash, a billionth of a second or it may take a billion years, doesn't matter. That means Brahman becomes what is called subject to change. And what brings about that change? Time. That means time existed before Brahman and Brahman came later on. So, what made Brahman immortal? Time. What makes the immortal Brahman into jeeva and jagat? Time. And again, what makes jeeva and jagat into Brahman? Time. What makes again that Brahman into jeeva and jagat? Time. Now the question can come, I hope you will understand, is time changeable or unchangeable? Time is always changeable. If time is unchangeable, can you still call it time? No. What should you call it? Timelessness. I hope I am not confusing too much. What is the essence? Brahman will always remain immortal. Then what about the jeeva and jagat? This is Advaitic point of view. That is seeming changes. Seeming. Rope seemingly has become snake. And again, snake seemingly has become rope. That is possible. But we know the rope has never become the snake and there is no need for the snake to become a rope. Because there is already rope. It has never changed. So that is the illustration. We have to think about it.
Now in the gospel, there was a person called Dr Bhaduri and he did not believe in Purva Janma and so many other things. So, the devotees made some fun about him. Once M was narrating this incident and this incident happened in the presence of Dr Bhaduri. There was some conversation between some devotees and Dr Bhaduri in the presence of Sri Ramakrishna. Because Dr Bhaduri did not believe in some things then this conversation has come. This was reported by M to Dr Mahindralal Sarkar. So, this is the conversation. The conversation turned to Dr Bhaduri who had also been visiting the Master now and then. M smiling recollecting what happened, Bhaduri said about you that you must begin all over again from the stone and brick bed. Dr Sarkar of course he did not understand. How is that? M, because you don't believe in the Mahatmas, astral bodies and so forth. Perhaps Bhaduri is a Theosophist because they believe in Mahatmas etc. Further you don't believe in the incarnation of God. That's why it is said that when you died the time you would certainly not be reborn as a human being. So then that would be far off. You won't be born even as an animal or bird or even as a tree or a plant. You would have to begin all over again from stone and brick bed. Then after many, many births you might get a human body. Then you might study medicine. Then you might turn to homeopathy. Then you might come into contact with Sri Ramakrishna. Then you won't again believe in the incarnation of Sri Ramakrishna. And then when you die again you start from all over. How many times? Infinite number of times. That will not change. So, this was the funny incident that happened because Bhaduri remarked about Dr Sarkar. So, what was Dr Sarkar's reaction? Oh, my goodness! Because he thought he was a very rational person. Sri Ramakrishna interacted with Dr Mahendralal Sarkar so nicely. Sometimes Mahendralal Sarkar used very harsh words also towards Sri Ramakrishna. And he used to sit aside. He was attracted, very argumentative. He compared himself with Sri Ramakrishna sometimes. This is also like hajra, some leela has taken place.
Anyway, coming back, what is the 22nd verse telling? The Brahman has never become Abrahman. Then what about all this? Seemingly yes. Really and that is called Vivartavada. We will continue Karika number 23.
Then a small background I will give you. Now somebody is listening to this Gaudapada's argument. And then he says, Sir, I cannot accept your words. Why? What are you talking? Everything is Brahman. Brahman is immortal from the Upanishads. And I also have studied Upanishads. And I also can tell the same Upanishads. Practically every Upanishad. Perhaps excepting Kena Upanishad, it doesn't mention. But every Upanishad is talking about creation. For example, In the Taittiriya Upanishad,
Atmanah Aakashah Aakashah Vayoh Vayor Agnihi Agni Aapah Aapah Prithivi
Prithiv Aushadayah Aushadibhyuvannam Annatrasamayah Purushah
From Atman is creating or manifesting as Aakashah. So, do you mean to say the creation of the Panchabhutas which are the constituent materials of both the living as well as the non-living. When the Upanishads are crystal clearly telling about it, do you want to deny? You mean to say these statements are not Vedic statements? And do you believe that every statement in the Veda is absolutely true? This is the challenge especially given by Mimamsakas. Because they believe that all the Karmakanda rituals, you can go to Brahma Loka, live there for a long time. And their concept of Mukti is very interesting, that you go and be very happy for a long time. That is according to them the highest concept about Mukti. Very interesting for us to study their concept of Mukti. So, what do they do? So, for a long time uninterrupted unbroken happiness should be got. How to get it? So, the Vedas prescribe certain rituals. Swarga Kama Yajeta for example. Those who want to go to Swarga, you would perform certain rituals. Agnihotram Yuhyat. So, they are all true because Mimamsakas are Astikas. They believe in the Vedas. What about Advaitins? 100% they believe. And do you mean to say some sentences in the Vedas are true, some are false, or the entire Veda is a Pramana? That is the argument that is given here.
But Gaudapada is countering it in this 23rd Karika. What is he telling?
bhūtato'bhūtato vāpi sṛjyamāne samā śrutiḥ
niścitaṃ yuktiyuktaṃ ca yattadbhavati netarat
The passing into birth may be real or illusory. Both these views are equally mentioned in the Shruti. That which is supported by Shruti and corroborated by reason is alone true and not the other. What is the meaning? Bhutathaha means really. Abhutathaha means maybe it is not real. That means it is unreal. What is it? Srijyamani, this world is created. Jeevatma is created. Jeevan Jagat, they are created. From Brahman they have come. So, is that creation? Whether the Vedas, Upanishads talk about them, whether the creation is real or unreal, both statements Shrutihisama. We get both the statements in the Shruti. We have to accept it. Then what is the conclusion? That means Brahman is immortal, is also real. Jeevatma's creation is also real. This world is created is also real because it is the Veda who is telling. Don't question me. Don't argue with me. For them, for those Mimamsakas, Gaudapada is answering. But even though it is there,
Nischitam Yukti Yuktancha Yath Tadbhavati Na Itharadah.
So, simply don't quote from the Vedas and Upanishads. What should you do? First of all, Yukti Yukta, that which is acceptable only to everybody's true reason. Not because you believe. What do we do? We first believe in something and take the support of reason to strengthen our beliefs. That is wrong. First you reason out and if it is acceptable then only you believe in it. Then you mould your life according to that belief. This is the correct thing to do. This is Yath Tadbhavati Na Itharadah. That means that which is irrational, that which is superstition should not be believed. This is what Gaudapada is trying to tell. What is he trying to tell? That you are right. When you look in the scriptures, they are talking about Brahman who is eternal, infinite, unchanging, unborn, deathless, all these things. But at the same time, they are talking also about creation, which is always changing, ever changing. Brahman is never changing, which is finite, which is having birth, which is having death. That is also there. But how can two contradictory statements be made by the same Shruti? What is the law? The law is if something has come out of clay, it must contain 100% the nature of clay. If something has come out of gold, it must be 100% gold. Keep this in mind. So, if the Jeeva and Jagat has come from the Brahman whose nature is immortal, unchanging, eternal, unborn, etc. And we are talking about what is born. So, it is impossible because suddenly a pot cannot claim I am a golden pot. If it is made from gold, it cannot claim I am an earthen pot. If it is made out of clay, it cannot claim I am a golden pot. This is what we all understand. So, how can that which is the effect of the cause of Brahman, who is unborn, etc. as I mentioned, how can it be? What do we say? It is born, a baby is born, and it is changing every second. It is subject to death, subject to Sukha, Dukha. The person may become good or evil, happy and unhappy, suffering from Cheeta and Ushna and profit and loss, etc. So, how are you going to explain these things? That is why earlier Karikas are telling nature cannot change. So, if a clay pot is born out of clay, it cannot change its nature of clayishness, which is clay. 100% it is nothing but clay. Similarly, golden ornament. So, either you say that this is born, or it looks as though it is born, but really it is not born. These are the philosophical arguments, and this particular argument is called Vivartavada, not Parinamavada. Parinama means real change. Vivarta means seeming change.
So, how do we understand? Then Gaudapada counters it and says, you know what, you don't simply pick up some statements from the Upanishads and then go on arguing. That is what the Veda says. The same Veda which tells everything is born, the same Veda tells later on very clearly, not in an ambiguous manner says there is no Jeevatma. Every Jeeva is nothing but Brahman. But because of Maya the person thinks. Because of the mind, because of thinking through the mind, which is called Maya. Mind is Maya. Maya means time-space-causation. Because he is thinking as if I am born, as if is okay. But I am born is wrong. So, the whole universe, nobody is born, no Jeeva is born, no Jagat is born, seemingly born. Yes, we accept it because we are experiencing it. We cannot deny our experience. This is what is telling that you study the Vedas. For children, everything is born and for grown-ups, nothing is born.
And there is a beautiful story. I will share that story with you. There was a Prince who once drank some dirty water, and it was crawling with full of worms. And anyway, he drank some water because he was very thirsty. And since then he developed a feeling that a snake, a bachcha, he had swallowed and it is growing up and day by day it is growing up. Several months passed. He was not able to eat and then the king tried many people and finally a man had come. Everybody was telling, no, no, no, no, there is no snake, it is all your brain problem. The more you say to a madcap you are mad, he is likely to say I am absolutely okay. Because for a madman, he is not a madman. One man had come because of a huge reward. And what did he do? He said, oh my God, the snake has become so big in your stomach. But fortunately, my great-grandfather has a remedy. This kind of cases could be seen earlier also because madness is born along with Brahman himself. So, it is a very ancient disease. So, the king was very happy. What to do? It is very stubborn, it has to be brought up. How? You drink this bitter medicine, very bitter, full stomach and then after few hours such a purging will come, and the snake cannot withstand. It has to come out. There is no other way. So, the Prince agreed instantaneously. Why? He is the first man who said the snake is real. That means this person is sane. Everybody was insane. So, he drank it happily and the Vaidya assured him that by tomorrow morning he will be alright. So, there was a toilet which was in darkness. And he said, you have to go and purge in darkness only because the snake will not come out if there is light. So, the Prince agreed. So, he went there. He knew that it is a clean room. So, he went fearlessly and such a purging he had that for several minutes, the purging started unstoppably and then his stomach became very light. He came out. Immediately, the Vaidya rushed into that lavatory with a light and brought a big grown-up snake. He said, I told you it is dead because of the medicine I have given and all that. And of course, he got great reward not for his fake medicine but for his intelligence. He required it. So, what happened? This fellow cleverly had planted unbeknown to that Prince a dead snake and the Prince could not understand. Of course, when you are in agony, you are not going to see snakes there. You are only seeing for an opportunity. So as soon as this was shown, and it is quite vague. I told you all these other scoundrels never believed all those things. And this man had become very rich. We are all like that. We are all Princes. What is it? Sunvant Vishwe Amrutasya Putra. And we are being told again and again that you have no disease. You are not a Jeeva, and we say the whole world is mad. Shankaracharya is the maddest of all the people. When I am a Jeeva, how dare he say? The dualists have created hell for all Advaitins and in that they created a very special type of hell for Shankaracharya because he is the root cause. He is called Mayavadi.
So, what are we talking about? This person he thinks he has become Jeeva. You think like that. Now for all those people Srishti is real because he will not take the medicine otherwise. So go and study. Go on doing rituals. Chitta Shuddhi takes place. Better understanding comes and then he will be in a position where he develops discrimination becomes an Adhikari, Sadhana Chatushtaya Sampannaha. Then his Guru will come and give him a true meaning. And then the person has to meditate. Is it true? How can I understand? How can I change my life? And he will become in the end, become means he understands I am, I was Brahman, I am Brahman, I will be Brahman. Then what was born? A wrong notion. What was removed? A wrong notion. That is all that happens. This is the beautiful thing earlier.
So Gaudapada says the origination of the world should not be accepted. The origination of the Jeeva should not be accepted. The world has not originated from Brahman. The Jeeva has not originated from Mana. Then the question comes is Gaudapada a Prachana Boudha? Because Buddhists don't accept Vedas. Is Gaudapada like that? No. There is a dispute. But no. Gaudapada is the greatest believer in the Vedas because all the time he is doing nothing but quoting from the Vedas. So Gaudapada answers not by saying that the Veda is wrong but by saying that that the Veda, Upanishad should be read in its entirety. Don't simply read a few statements at the beginning. You go to the end. And what is the end? That is called Upanishad. What does the Upanishad say? Mahavakya. What is the Mahavakya? Aham Brahmasmi. So, taking only a few selective statements meant for those who are beginners those who are growing up can always create problems. That is why Sri Ramakrishna says Advaita is the last word. Everybody is none other than Brahman. And Advaita means knowing that I am Brahman. This is Advaita. We have to go through those steps. We have to go through Brahmachari Ashrama, Grihasta Ashrama, Vanaprastha Ashrama, finally Sannyasa Ashrama. It is a very natural growth. So, Vedas do talk about both statements, creation and non-creation. The creation is meant for immature minds. Non-creation is meant for those who are ready for the final teaching.