Svetasvatara Upanishad Lecture 26 on 28 May 2023

Full Transcript (Not Corrected)

We have been studying the fourth chapter of the Svetasvatara Upanishad and yesterday, what did we see? That there are two beings. Both are pure consciousness. Both are dwelling in this particular is called tree, but here in everybody's body. Who are those two? One, that which is a Sakshi, complete witness. The other is the participant. The Sakshi never gets contaminated. But the participator thinks he is contaminated. But in fact, nothing can be contaminated. That's why our teachers of Advaita Vedanta very often give us the example of looking at a cinema screen. A house is burning or it is heavily raining, flooded. Go and rush to the screen, touch it, nothing happens. Not a little bit of wetness, not anything burnt. It is all because it's just appearance, nothing happens. But we enjoy the drama. So the Sakshi enjoys the drama. And what is the lesson? Why is the Rishi Shweta Shatra telling about these things? That, oh my friend, you are thinking you are the Jiva Atma, but in reality, you are only Atma. The body-mind cannot limit you, cannot contaminate you, cannot in any way make you either prone to death or unhappiness or change or birth or death, etc. That's why yesterday I suggested that you read the story of that Agnatha friend that is in the Bhagavatam. So marvellous. So the Lord is ever ready. And when we study the bhajan of Kabir Das, Where are you searching for me? I am with you. So, I am with you. I am ever with you. Where are you searching for me? Because we are all searching only for God, only for our self-knowledge. Everybody is searching only for God. And he doesn't know that he is God himself. That is why the Advaita gives a beautiful analogy. That is the analogy of Kasturi Mariga. There is a deer. It is called musk deer. Musk is a very intoxicating, fragrant smell and it originates in the navel. But it is going on running, madly running in search of that source, not knowing it is its own source. We are running after objects like that Kasturi Mariga in search of happiness, not knowing that happiness comes from within ourselves. Hiram Krishna and many other teachers illustrate this very beautifully through the example of a camel eating thorny bushes. While eating, it gets the first class taste of its own blood. But a thorn doesn't contain any wetness, much less blood. But the camel doesn't realize it is getting the blood from its own mouth because of the thorny bush. So we are all searching for the happiness which is so far hidden within ourselves. That is why Upanishad beautifully tells So seeking real happiness, getting tired of not getting it anywhere, a wise person turns the attention inward because he knows anything outward cannot give happiness. They can act as sometimes objects, instruments of happiness, but they do not directly give happiness. But what do they do? They quieten the mind. They quell the restlessness of the mind for a moment. And at that time, our own happiness reflects in that quiet mind. But we mistake, associate it. It is in the object, but it is not true. This is a lesson a Rishi wants us to learn. God never abandons us, deserts us. However much time it takes, even the concept of time is part of the Maya. Oh, it is a long time. 84 lakhs of janmas. Churasi lakh janam. That is also only a thought, a chitta vritti. But really speaking, just time itself, we transcend in a deep sleep state and in between every thought. So these mantras 6 and 7 in the 4th chapter, Reflections of the Mandaka Upanishad, with slight difference they are telling. So two birds are there, always united and known by the same name, Atma and Atma. Jeevatma and Paramatma closely cling to the same tree. Tree here is the body. Yesterday I gave you that this vriksha, the root of it is in Bhagawan, in Brahman. So one of them eats, who? The participator, the kartha called Jeevatma. Sweet and bitter fruits. But the other one looks on without eating, means without participating, that means as a sakshi. But the participating Jeeva undergoes terrible suffering called Shat-urmi, six waves. That is birth, growth, old age, disease, suffering and death. And the same description continues in the 7th mantra. Seated on the same tree, the Jeeva moans, bewildered by its impotence. But when it beholds the other, the Paramatma, the Lord, worshipped by all, and perceiving His glory, it becomes free from grief. Samanevriksha, in the same body. Why in the same body? Because the body cannot be different from Brahman. The mind cannot be different from Brahman. Everything is Brahman. If Jeevatma alone is not Brahman, body, mind are also Brahman, that idea will come in future, very shortly. We will talk about it. Purushaha, means Jeevatma, whom we call I, I, I, Nimagnaha, we are completely identified with this body and mind, with this vriksha. But we forget the root of this vriksha, the origin of this vriksha is only from Brahman, we think this is completely me, and my parents are responsible, and this body, mind are limited, and I am caught in this limited body, mind. I have so many desires, so much of unfulfillment, so much of meaninglessness. So, Anishaya, what can I do? As if my hands and feet are bound, I cannot do anything. I want to do, I cannot do. I want to be happy, I cannot be happy all the time. I don't want to suffer. Helplessly, I am merged in this. So, Muhyamanaha, completely identified with what you call, like Arjuna, in Moha, delusion. Delusion means what? Adhyasa. Adhyasa means, I am the body, I am the mind. What is the result? Sravacchati, Gosha and Moni, suffering. Why? Because I am helpless. But, by great good fortune, because of lots and lots of punyam that is done in many a life, then his attention turns inward or upward. What does he perceive? Yadah Pashyati, he sees. Whom? Isham, there is a Sakshi, and what does he see? Jushtam, so happy. Ananda Swaroopa. And Isham means what? He is a master of himself. He can do anything he wants. He need not do anything. Because in Ishwara, He is the Lord of everything. He is everything. There is nothing called unfulfillment. There are no desires at all. Therefore, He is the happiest person. Or a happiest person is a person without desires. Or a person who removes all desires will be the happiest person. And he understands. Asya Mahimanam. Then, Oh, this is the glory of this Ishwara. And somehow if I can go to Ishwara, somehow if I can become Ishwara, what do I become? Vitashokaha. I also will become like Him. And then that wonderful sense will come. This was what a background, what we discussed in our last class. We move on to the 8th mantra. In this 8th mantra, the Shvetashatra Rishi, what is he telling? Two things he is telling. Is there any way out of this samsara, limitation? Yes. And how do I know about it? So, my friend, study the scriptures. Scriptures will tell you what is the goal of life, what is your nature, and how to attain your goal, how to reclaim Swarajya Siddhi, attainment of your own kingdom. And for that, first we must have knowledge, then not only knowledge, what is the means, what is the way, road by which we can travel, and that is all there. But, simply reading scriptures without any practical application is totally useless. But, there are some wise people, they understand, this is my life boat, life saver. If I can follow the scriptures, hold on to the scriptures, they will take me across this ocean, means unending Dukkha, Tapatraya. And that's what he understands it. This is what a Rishi wants to tell, that Bhagawan not only created us, He also created the manuals. Those manuals are called the scriptures. The purpose of the scriptures is to tell us how to move towards God and become one with God. And only by becoming one with God, we can become totally free from every type of limitation. So those, there are two types of people, the Rishi classifies those, three types of people actually, those who never care for any scriptures, excepting obtaining worldly knowledge. Those who obtain worldly knowledge, after some time, they understand clearly, the only way out is the scriptural teaching, and Guru means scriptural teaching. What is the difference? Scriptural teaching is based upon full faith, whereas Guru means a person who knows, who experienced, who got authenticity, Pramana of the scriptures. I am here. That is the real Guru. That is called Sadguru. And if a Guru is there, who doesn't know what he is talking about, he is called Sadguru, not Sadguru. So God has created everything in this world. And those who do not take refuge in the scriptures, that means those who do not take advantage of the scriptures, make what Swami Vivekananda calls practical Vedanta, he lives in vain. And Sri Ramakrishna has a lot to say about it. But there are some who understand it, they get transformed, and they become blessed. This is the essence of the mantra. Scriptures are created by God, and we have to have faith in the scriptures, follow without deviation what the scriptures tell us, then we become blessed. Mere intellectual study of the scriptures is completely useless. प्रिचो अक्षरे परमेव्योमन् यस्मिन् देवाः अधि विष्वे निषेदुः यह तम् नवेदा किम् प्रिचा करिष्यते य इतु तद्विदुः ते इमे समासते Of what use are the Vedas to him who doesn't know that indestructible substance, that अक्षर, that Brahman, which is greater than the unmanifest and wearing all the Vedas and all the gods and all the worlds, all the creation is sheltered. Only those who know it, attain bliss, that means they become liberated. यस्मिन् परमेव्योमन् यस्मिन् परमेव्योमन् So यस्मिन् in which परमेव्योमन् a great space, Bhagavan is called चिदाकाश, अक्षर ए, He is the indestructible, He is because whatever is destructible falls under time, space and causation. Since God is beyond time, no change can take place. Change is called destruction. So this, in that परमात्मन, in God, simple words, विष्वे देवाः, विष्वे means all the देवाःs, देवताःs, and रिचह, all the Rig Veda, Yajur Veda, Sama Veda, Atharvana Veda, अधि निषेदु हूँ, they are all firmly rooted, that means they come out from Him and they live in Him and they point out to Him and their only goal is to give us knowledge of God. And यह, whichever person in this world, तम् नवेद, a person studies but he does not understand, किम्रुजः करिष्यति, what can the scriptures do to him, when we have disease, we go to the doctors and the doctor prescribes two things, one is medication, another is what type of diet, what type of exercise we have to do and we go to the doctor and the diagnosis is done and the prescription is given, but if we do not follow the prescription, what good will it do, my disease will not go. But there are some, they strictly follow, Bhagawan is called the greatest Vaidya, भवरोग वैद्य, and the scriptures are the prescriptions, what to do, what medicine to take and what to avoid and what to do, how to do, how long to do and when to do, in what way to do, everything is prescribed so beautifully and they know it and they follow it, what do they do, तद्विदोः, they realize God and what happens, समासते, that those person's mind will be firmly established in God, God is established in the hearts of those people, that means they get out of this samsara, they become what is called blessed people. So this mantra is showing to us that Shethashtra is lamenting and expressing anguish and pity at those who do not know the imperishable Brahma, doesn't mean they do not know, it means intellectually they know but experientially they don't know, they don't make any sadhana, they don't even make an attempt to them. So what can the Vedas do? Veda, they will first let us know you are God, तत्वमसे, then they tell us how to meditate, how to pray, how to surrender to God and it is only the Vedas, that is why they are called mirror to God. What do the Vedas do? When I stand, when you stand in front of this mirror called Veda, what do they tell us? When you stand in front of a mirror, so you see your own face, if you are happy, happy face, if you are unhappy, unhappy face, but when we stand in front of the mirror called the scripture, शास्त्रं धर्पनं, then what happens you know, it shows us not what we are appearing at the moment but what we really are, like the x-ray shows everything, what is wrong, how it is working, etc. So the Vedas, Vedic mantras speak of so many things, how many agnas to do and duties to do and what is their purport. Why? Because they teach us that to recognize the Divine Lord, who where is He? He is in the hearts of everybody, चिदाकाश. And if a person studies everything, doesn't follow, his life is totally useless, not only useless, there is every chance of his becoming proud, I am aware of the Vedas. That's why there is a beautiful Sanskrit Subhashatam, यस्यनास्ति स्वयं प्रग्ण, शास्त्रं तस्य, करोति किम्, लोचना भ्यां भिही नस्य, धर्पना किम् करिष्यति. So there is a mirror and the person is standing in front of the mirror, but he is blind. What can the mirror do? Can he see his own reflection? No. In the same way, if a person is intellectually blind, that is what is said, यस्य, that particular person, प्रग्ण स्वयं नास्ति, स्वयं प्रग्ण नास्ति, he doesn't have the intelligence to understand. तस्य, to such a person, शास्त्रम, a scripture, किम् करोति, what can it do? That means it cannot do. That means it is useless. But it is not useless. If we go on doing, it will happen. Sri Ramakrishna reflects the scriptural teachings. Let us see what he says. These quotations from Sri Ramakrishna help us marvellously. Here are several quotations. Sri Ramakrishna says, What is the use of mere book learning? The pundits may be familiar with plenty of sacred texts, but what is the good of repeating them? One must realise in one's life the truths embodied in the scriptures. Mere reading will not bring either knowledge or salvation, mukti, as long as one is attached to the world, as long as one is fond of kama and kanchana, woman and gold. And then he gives a beautiful analogy. You know, Sri Ramakrishna is even better than Kalidasa. Kalidasa is most famous for his analogies, similes. उपमा कालिदासस्य There is a shloka like that. भारवेह अर्धगवुरम धन्दिनः पदलालित्यम् माघे संति रयोगुन Four poets have been cited. Each poet is great in one particular field. But Kalidasa is great in similes. Sri Ramakrishna gives this beautiful simile. The kite cut the vulture soar high up in the air. But all the time their sight remains fixed on the charnel houses in search of putrid carcasses. Similarly, the minds of the so-called learned men are attached to the things of the world to lust and wealth in spite of their erudition in sacred lore. And hence they cannot attain true knowledge. What is true knowledge? That knowledge which purifies the mind and heart alone is true knowledge. All else is only a negation of knowledge. It means it is avidya. That is what Sri Ramakrishna means. A parrot repeats by rote the holy name of Radha Krishna. But as soon as it is caught by a cat, it screams Kang! Kang! betraying its natural cry. What is Sri Ramakrishna telling? Whole life a dry pundit may repeat all the scriptures, give beautiful talks, lectures, sermons. But when the time of death comes and immediately he will remember, Oh! What is my wife going to do? What are my children going to do? Why? Ramakrishna graphically describes. A man is dying and at night there is a lamp. He looked at the lamp. In a few seconds he is going to expire and he doesn't have enough breath. So he says, why is the lamp burning so brightly? So much of oil is going to be consumed. Lower the wick. Even at the time of death that's what he is doing. This is the fate of all these pundits who do not really practice. So what does it mean? In the kingdom of spirituality, reason, intellect and learning are of no avail. Don't misunderstand. It is very, very much useful provided a person wants to follow. There the dumb speak, the blind see and the deaf hear. There is a beautiful mantra in the Kata Upanishad. This knowledge, that is self-knowledge, that is godly knowledge, cannot be attained by mere reasoning. This knowledge, oh dearest, leads to sound knowledge only if taught by another. Another means a realized soul. Then if you can hear, if you are fortunate and can hear it, and who can get a fortunate guru? Only a sadhaka who is ready to receive it. There is a law of give and take. When the field is ready, then the seed will come. And the seed is given by the Sadguru. When the Sishya is ready, a teacher will appear. You don't worry. Wherever we are, wherever a fit disciple is there, there the teacher will come. Only if taught by a competent teacher. And then you will reach it. Oh my dear, you are fixed in truth. May we find O Nachakethas, a questioner like you. What is a Madhavira saying? You are very fortunate. I am fortunate because I got a Yogya Sishya. You are fortunate because I know what I am teaching. Because I am teaching from my own experience. So this is what Shweta Shrutara Rishi is telling. Scriptures are useful. We have to be very careful. Sometimes many dust accumulates in our brains. Scriptures means the teachings of great people. They can be any teacher. Ramakrishna was a teacher. Ramana Maharshi was a teacher. Not only that, a Sufi master tells us that if you are walking, a person who knows the next step is good enough for you to be a teacher. That's all. So anybody who helps us to take one step forward from where we are, he is a Sadguru. So all the gods, planets, elements, bhutas, everything rests in Brahma. Like every pot rests in clay. Every ornament rests in gold. Every piece of furniture rests in wood. Because there is only Brahma and there is nothing. But if a person only performs rituals, that means they become religious people. They perform rites. They study scriptures. They visit all these people. That's why Ram Prasad mourns Gaya, Ganga, Prabhas, etc. So many Punya Kshetras. They roam about. But what is not here cannot be found elsewhere. And what is found elsewhere can be found here only. Interestingly Sri Ramakrishna tells this. When Swamiji and a few other disciples, they visit both the Gaya, they wanted to do more meditation. And some, probably a disciple who wanted to go, could not manage it, became a little bit jealous, complained to Sri Ramakrishna that these people abandoned you. Sri Ramakrishna in order to console him and said whatever is here is not, is everywhere. Whatever is not anywhere will be here only. That means you go to the Swarga Loka, Brahma Loka. You have to return back if you don't have it here. But another meaning is in me, I am an avatar. In me everything will be found. Like Ganesha circumambulating his father and mother, whereas Karthikeya took off on his speedy what is called peacock. But long before that, the Ganesha, he got the prize, necklace. So, those who know, who make sadhana even a little, they are much more practical than the people who are merely religious. But that should not lead us to the wrong conclusion. Religion is useless. No. Religion is like for children. Children will inevitably grow up. You will not see a child which will not grow up. Who will not grow up? So also every religious person in their own time, the Divine Lord awakens them and they will also, she will also take them into her lap. So, we have to be careful that it is not that if somebody is not trying, it will be useless, but it will be more useful if we put it into practice. But even at the beginning, if we know it, but our mind is not going, slowly if we keep on, then slowly a transformation will come. One day, what is called transit from religiosity to spiritual life and usually that is what happens. So, what is the relationship between the scripture, shastras and with God? That is what is telling in this mantra nine, everything has come from God. Who created Jivatma? God. Who created scriptures? God. Who created all their rituals, rites, etc., vratas, etc.? God. Who created everything in the past? Who created time? And time is measured as past, present and future? God. So, He is called creator. But what type of creation? Is it real creation? No. Just like a musician, we have seen it, very relevant to our Mandukya Upanishad study, just there also a Mayavi, a musician with the famous Indian rope trick. He throws a rope and he himself climbs after and then he goes out of the site so high he climbs and then after sometime pieces of flesh, hands, feet and legs, everything will be falling down and the spectators are immersed, horrified and when the magic comes to an end, all the time the musician was standing, he has never gone anywhere, never climbed anything, it was what is called trick of the hand. So, like that, God is called Mayavi. But Mayavi because the master of the Maya. What does he do? Through his Maya seem to be creating, apparently creating. So, that is why it is called only appearance. He creates the entire universe, Vishwa. Let us read Mantra 9. It is a marvelous mantra because there is some new idea, not really new but it is a very significant idea has been given. What does it say? These sacred verses, the offerings, yajnas, the sacrifices, kratus, the penances, vratas, the past, the future and it implies the present and everything that the Vedas declare have been produced from the imperishable Brahman. So, who created the world? That Akshara Brahman. And who created everything in this world? Only Akshara Brahman. And what is it he created? He created the scriptures and the scriptures tell us that what to do with our life is as I said, it is the manual. So, every Veda I am repeating what I have told umpteen number of times, every Veda is classified into, divided into four parts. The first part is called Samhita, a collection of mantras. It is Samhita that is the name of the first part of the every Veda. And the second part is called Brahmana. Brahmana means nothing to do with the Brahmana caste, nothing to do with any other world. Brahmana means that part of the Veda which tells us how to use these mantras in an appropriate way. So, how to worship, what things we need to collect, when to utter the mantras and in what way they have to utter, there is a particular krama is there. So, that is what the second part will tell. And if you do like this, you will get this result. And those results are called, what is called Prayas. Prayas means worldly fulfillment. And in that worldly fulfillment is again subdivided into two parts. Avoidance of suffering, attainment of happiness. What we don't have, we will get. And what we need to get rid of, we will get rid of. For example, our enemies can be gotten rid of, our diseases can be gotten rid of and so many papas we have done, they can be gotten rid of because for every situation, there is a remedy and those remedies we find in the Vedas. So, these Vedas are consisting of what is called poetry and prose. And this prose portion is not called chandas actually, but Vedas by themselves, another name for Vedas is called chandas because they contain poetical compositions. And this poetry, there are certain rules and regulations, they are called chandas. Gayatri chandas, Anustubh chandas, etc. etc. There are many chandases are there. One has to strictly follow and the rishis automatically, naturally, without effort, they have been able to express their mantras in that particular form. And later on, the grammarians have divided them depending upon what type of expression into different what is called meters. In English language, we call them meters. So, whatever bhutam, that is whatever is past and we have to include vartamanam and bhavyam, what is going to happen in future. All these things, vedah vadanti, all these things are created by whom? By God. What does this past, present and future mean? Time. Time is created by whom? By the Divine Lord. Who is telling that all these things are created? The Gods are created. Pancha stholabhutas are created. Pancha tanmatras are created. And out of these, everything that is the living and non-living, the moving and non-moving, everything is created. The whole universe is created. And this is all created by whom? By Brahman. He is the creator. He is also called Ishwara. How do we know He created? Because sarve vedah vadanti. The vedas first thing they tell you are created by God. In what way? You yourself. He himself has become you. That is going to come here. I will come to that part very soon. So everything is created. He himself is manifesting. That is why it is not really becoming but appearance. That particular outlook is called vivartavada. Not parinama. Parinama means actual transformation. Vivarta means apparently looking. Like a person mistakes a rope for a snake. Or in the desert he will see what is called a mirage. Or he will see silver on a seashell. Or he will see beautiful cities Gandharva Nagara. In the sky. Various examples are given to say that these are only our perceptions. In reality they do not exist. Asman, Sarvan. All this. Who is creating? Bhagavan is creating. And that is why how is He creating? Through maya. Mayaya. Maya. Maya means what? As if. Like a magic. That is why it is an appropriate simile. A magician doesn't actually produce. He only seemingly you see everything. He produces a mango. And you cannot eat it. If you eat it it is not maya. If it appears everything looks as though very tempting but it is not. It is really created. It is not maya. So that is why He is called Mayi. Mayi means the creator of maya. He is called the magician. So He creates. That means the whole universe is created. All of us are created. And here comes in the fourth line. So as I said it is called Vivartavada. Vivarta means what? Apparent. Apparent means what? Appearing like that. As if a building is burning terribly and falling down. We see on our TVs also. So the real event is taken on the TV. Nothing happens to the monitor. Otherwise nobody will buy any mobile phone or anything. So what is happening? Mayaya by His own maya. What happens? Sanniruddhaha. As if He Himself creates Himself. How? Example. It is not given here. But we have to put it here. A dream. So I am here. Then I feel I am in a desert. And desert food is not there. Drink is not there. It is terribly burning. And to beat so many vultures are hovering around. Why is this fellow not kicking his bucket? And we think Oh my God! Why did I deserve this thing? Then suddenly one bird swoops from there and just as a test whether it is eatable or not, poisonous or really okay, pecks at you. And it is having a sharp beak. As soon as it touches you, immediately you wake up. And everything disappears. So, all this time what did you do? You bound yourself. You were the traveler. You were the vulture. You peaked yourself. Everything has happened. Mayaya Tasmischa Anyaha. Anyaha means Jeevatma. Ishwara in the form of Jeevatma. Ishwara Himself is pretending I have become the Jeevatma. That is the meaning of Mayaya Sanniruddha and everything is produced. Brahman projects the universe through the power of its own Maya. Again in that universe Brahman Himself as the Jeeva is entangled through Maya. So, who is the producer? Brahman. And what is that is produced? Jagat. That is also Brahman. And in this world a living and non-living that is also Brahman. Among the living there are various creatures that is right beginning from the plants, microbes then birds, insects then birds, animals human beings, Devas everything. And who are they? Nothing but Brahman. So, Brahman creates. Brahman maintains. For maintenance He creates the manuals and He Himself enforces the law. Creation means He created the sun created the moon. What do the sun and moon do? They will produce food because every Jeeva, living creature Prani requires food. And what is food? Energy. What for energy? To perform activities. What for activities? So that we can further evolve back. It is called evolution. We came down as if and then God Himself has come down. God Himself is going up. Remember this resounds, echoes are the first very first mantra of Veda Upanishad. We have elaborately discussed it. What is the essence of this particular mantra? The whole world is nothing but Brahman Sarvam Kalvidam Brahma. But that we have not yet realized. Intellectually we have to have faith and then we will have to slowly do sadhana. Everything has come from God. Everything is moving towards God. I am also moving towards God but my journey becomes more meaningful if I can proceed through this. So here the mantra uses two words Kratuhu and Igneha. What is the difference? Our ancient Acharyas give Kratuhu, Shrautra, Ishta, Agni, Stoma etc. Kratu means that is what is called Vedas they declare. You do this Agni, Stoma etc. These rituals prescribed in the Vedas are called Kratus. What is Yagna? Pancha Maha Yagna, Rishi Yagna, Deva Yagna, Pitru Yagna, Ru Yagna etc. And what are these Vratas? There is a Vrata famous all over India that is called Satya Narayana Vrata. So any type of ritual, Tirtha Yatra, study of the scriptures, everything is created by whom? For what purpose? For the maintenance, Mithi. First is creation then is maintenance. And what is the purpose of maintenance? So that we go back to Him and if we succeed in going back to Him, that is called really Laya. Laya means not destruction, not death. Now it is said Bhagawan is called, Brahman is called, Ishwara is called Mayavi and whatever Mayavi musician does is not real, it is only apparent and whatever He creates is called Maya. So Mayavi and Maya. The whole universe is Maya and Bhagawan is the Mayavi. But we have understood the word Maya in a very peculiar way and Shri Ram Krishna's greatest contribution is He dispelled the wrong notion that we all have that Maya is nothing but a guide, that which leads us slowly from a lower stage to a higher stage and in proof of what I am saying I am going to quote several teachings of Shri Ram Krishna which crystal clearly tells us what Shri Ram Krishna tells about Maya. We will proceed to the 10th mantra. Mayam tu prakrutim vidyat Mayinam cha Maheshwaram Tasya avayava bhutaistu Yaktam sarvam idam jagat This is really very easy mantra. No than that Prakruti is called Maya and that the great God is the Mayavi, Lord of Maya. A whole universe is filled with objects which are parts of His being. What does it mean? Entire Prakruti is equated with Maya and there is a slight difference. We will come to that. So whatever I see, my body, my mind, entire universe that is called Maya, Vidya and who created Ishwara. So He is called a magician. That's why again and again these two words magic and magician magician and magic. Very important. So this magic is defined here in two words, Maya and Prakruti. They are same but there is slight difference, technical difference. I will come to that. And Ishwara is called Maheshwara because He Himself is created Himself in this form of this world, the form of the Jeevatmas and He is only as if struggling, as if created, as if struggling, as if progressing, as if knowing finally, I am Brahman. This is all His Leela. And whatever we perceive in this world The whole universe is nothing but pervaded by His Avayavas. Remember in the Narayana Shukta, What is the point? The point is the whole universe is nothing but manifestation of Brahman. And how does He manifest? As the knower and the known. As the Karta and the Karma. As what? The experiencer and the experiencer. And at the same time, the Sakshi and the Sakshyam, everything. Now I mentioned earlier that terrible misunderstanding of this world Maya that it is a deluding power. No, Ramakrishna he never says it is a deluding power. In fact, Ramakrishna says that God, it is Maya belongs to whom? Ishwara. And whatever belongs to Ishwara, can it ever delude? Can God delude himself as we understand? Impossible. Then it is called Leela. Not Srishti but Leela. Now this idea that what is the relationship between Shakti and Shaktiman Maya and Brahman and is this Maya that which binds us prevents us from meeting the Lord or is it that which really is there as a beneficent power of God to take us to God. I will quote this very important especially for the devotees of Ramakrishna to disabuse their intellects after studying some Advaithic works because Advaithins and the Srishti Advaithins they don't use this word Maya in that sense. Everything is real for them. It is only Advaitha has a big problem and those fellows who cannot who are diseased, whose stomachs cannot as I say digest even boiled hot water, for them only everything appears to be Maya. Here are some quotations whose quotations? Ramakrishna. What does he say? Maya is to Brahman. What the snake is in motion is also to the snake at rest. Force in action is Maya. Force in potentiality is Brahman. As the water of the ocean is now calm but next second agitated into waves so are Brahman and Maya. The ocean in the tranquil state is Brahman and in the turbulent state Maya. The relation of Brahman to Shakti Maya is that of fire to its burning property. Most important statement. What is the difference between fire and its burning power? Two words we have used but fire means burning power burning power means fire. Ramakrishna himself says there is no difference. When fire is latent in a potential state that is called fire. When the same fire manifests and heats whatever is nearby that is called its burning power. So they are the same. Light and its illuminating power. Sun and its rays. Water and its wetness and milk and its whiteness. Beautiful examples. We have to understand them properly. So what is the relation? It is two aspects of Brahman. The active aspect is called Maya and the inactive aspect is called Brahman. Relation of Brahman to Shakti is that of fire to its burning property. Not only that. In elevating terms Ramakrishna uses Shiva and Shakti. Knowledge and energy are both necessary for creation. With dry clay no potter can make a pot. Water also is necessary. So Shiva alone cannot create without the help of Shakti. In fact there is a marvelous poetical composition of Shankaracharya. It is called Saundarya Lahari. Saundarya Lahari. No, no. Saundarya Lahari. Lahari means wave. Shiva Shakti Ayuktho. So if Shakti is not associated with Shiva, he will not be able to create anything. Vishnu will not be able to protect and Shiva cannot do, the Brahma cannot create. That is its meaning. The very first shloka of Saundarya Lahari. So desirous of seeing Maya. Sri Ramakrishna's own experience. I had one day vision. A small drop slowly expanded and formed itself into a girl. The girl became a woman and gave birth to a child. And as soon as the child was born, she took it up and swallowed it. In this way, many children were born to her and were devoured by her. Then I knew that she was Maya. The whole universe is nothing but Maya. Our own parents are nothing but Maya. And for the parents, we are Maya. And for us, they are Maya. So until we know the truth, we are under the spell of the Maya. So these are the quotations and how this Maya leads. Vidya Maya, Avidya Maya both lead one to God. Avidya Maya in course of time leads one to Vidya Maya and Vidya Maya directly leads one to God. Avidya Maya is popularly known as Preyas. Vidya Maya is more well known as Sreyas. Kata Upanishad starts with that. Yamadharma Rajya's teachings start like that. I told you earlier, two words are used. Maya and Prakruti. Both are synonyms. There is a slight difference. What is it? Prakruti is the material cause, the power of the Lord, which is capable of producing things. Prakrushena Kriti Yogyatva material cause. But Maya refers more to the deluding aspect. That is identification with the body and mind. Even an insect is identified with its own body and mind. And Sairam Krishna is a beautiful analogy. So, it says even though God brings forth the whole universe by His own power of Maya, He is not in any way affected by it, unlike others who are subject to its sway. A snake itself, Sairam Krishna says, is not affected by the poison in its fangs. But when it bites, that poison kills the creature it bites. Likewise, Maya is in the Lord, but it doesn't affect Him. While the same Maya deludes the whole world. Deluding means what? It means it is a Leela of the God. So, what is the way out? Bhagawan has created the scriptures. That is the way out. But Sairam Krishna's specific answer is, take refuge in Mahamaya, because she is the Empress who rules this world. Therefore, anyone who takes refuge, calls her Mother. She is ashamed to delude Him in Kama and Kajana. But I will deal with this subject, because such negative meaning is attributed to this world, Maya. And so much of misery is created. Even the most deluded person thinks he understands Maya, and then sometimes it leads to wholesale ruin of not only the individual, but the entire nation. How it happens, I am going to talk about it in future.