Mandukya Karika Lecture 135 on 27-December-2023

Full Transcript (Not Corrected)

We are studying Karikas 51 onwards of the 4th chapter of the Mandukya Upanishad called Alatha Shanti Prakrana. Gaudapada wants to drive into us that there is no creation at all. This is called Ajati Vada. But we are all thinking that there is a creation just as nobody will deny. Who are your parents? So and so. So you are born of those parents. Yes. And your parents are born of their parents. This is called Karana Karya Vada. The firm belief that everything that we experience in this world is related to cause and effect. We are so firmly convinced that our whole life is founded upon this cause and effect relationship. So I am a student. So I have to study well. I am a married person. So I have to find a job, earn money, look after my family, begot children, continue the lineage and I must educate my children. Why? Because I am the cause. So if I have a body then health problems can come or I want to be healthier than before. So I have to do a lot of exercise. So Karya, Karana Karya. We are thousand times, billion times convinced of this. What is the whole of Samsara? Nothing but firm belief that this Samsara is none other than Karana Karya Sambandha. Relationship between the cause and the effect. What does Gaudapada want to prove? He wants to prove there is no creation at all. So creation is equivalent to Karana Karya Vada. Samsara is nothing but Karana Karya Vada. What do you want to do? I want to attain Moksha. That is what we all say by God's grace. I want to attain Moksha. Very, very profound, very interesting also. So you ask Advaitin, what do you want? I want to know that I am Brahman. What happens? Since there is only one and that is Brahman and that is unborn and that is causeless and here our devotees must note down something very profound. Never forget if something is born of something. So for example, curd is the result of milk but milk itself is not uncaused cause. So that which has no cause cannot also produce effect. That is the point. A causeless something cannot produce anything but if something is capable of producing which is called effect then that from which the effect comes is called cause and that itself if you probe it has a cause. So this chain of causal relationship, cause and effect, cause and effect is like a circle which is the beginning point. Any point is a beginning point. Any point is an end point. That is why it is called Brahma Chakra. But Brahman is one and it is unborn. It is eternal, unchanging. Another argument is so if the cause becomes effect, first of all there must be a reason why the cause has become suddenly something else. And this cause can never be the effect. Effect can never be the cause. There will be subtle difference will be there. Pot and clay, however Advaithic reasoning you may apply. So if you go to a potter, you are in need of a pot. So give me a big pot and he will give you a big lump of clay. You will not accept. You want clay but in a particular shape, size, form with a particular name and that to separate it is not separate and yet it is separate. The real nature of a pot is nothing but clay but yet it is not simply clay. It is some change has taken place. So there is a difference between cause and effect. Mother is the cause, baby is the effect. Two separate objects as it were and that is what creates all illusion. So what are we driving at? This theory of cause and effect is nothing but Samsara and when we attain Moksha, we go beyond, transcend beyond cause and effect because there is only one and if there is one, there cannot be that relationship. Any relationship must have two separate objects but of the same reality. This is a very important point. So a magical seed and a real mango tree do not have any causal relationship. A magical seed, mango seed will produce only a magical mango tree, magical fruit. So the magician may give you very ripe, beautiful Banginapalli mangoes or Alphonso mangoes but if you are hungry, even 0.00001% of your hunger will not go away. Why? Because your hunger is real but the mangoes are magical. There is no relationship between these two. So relationship must fulfil certain conditions. First of all, they should belong to the same order of reality. Your dream, winning a lottery ticket, you will not see the amount you won in your dream added to your waking state bank balance. It will never happen and vice versa. So the whole Samsara is nothing but that. And let me explain because all the verses that follow, many many verses is only explanation of Gaudapada to drill into us the idea that this idea of cause and effect is the cause of bondage and if we want to get out of bondage, we want to get out of Samsara, we have to understand there is no birth and there would be no death also. There is no cause, there is no effect also. Until we understand that, we will be stuck in this Samsara Sagara. So for that, he has given earlier the example of the Alatha, a firebrand. When a burning tip is steadfast, is alone, unmoving, you don't see any forms. So there is no causal relationship at all. But the moment one starts moving it, see a circle, a triangle, a square, if you are an expert, you can produce a human being, a man, a woman, anything you can do it. But better illustration will be a magician's power of magic. He can create living, non-living, anything. That is why you are wonderstruck. How is it? Where is the relationship, cause and effect relationship? And yet he also requires some cause, a hat for example and a rod for example to pass over that bag or a hat. Some implements are necessary. So we are all suffering from Samsara Vandana. Are we? First of all, clarify that point. Am I really suffering from Samsara? Do I really want to get out of Samsara? 99% of the people, they do not want anything. If at all there is a funny story was there. Sri Ramakrishna tells, there was an old woman and she was poor. She went one day into the woods to gather some firewood and to her great good fortune, plenty of firewood was available because a tree had fallen, dried. And she thanked her luck and bundled more than what she could lift. And she tried many times, couldn't succeed. At last, she cried out, oh death, when are you coming? First time, death had heard somebody willingly calling him. So he came running. Mother, what can I do? Nothing more, you just lift this bundle and put on my head and get the hell out of it. So this is, if we don't want God, we want our Samsaric objects, money, wealth, long life, enjoyment and destruction of our enemies, etc., etc., a long, healthy, happy life. How long? As long as it is possible to enjoy. That is a very important point. Very important point. We don't want to live if we are incapable of enjoying. So what do we want? If I do this, if I produce this cause, this effect will come. I study for computer science and I can get the best job, very high paying job. Or I am interested in research, etc., etc. This is what happens, really speaking. Very, very, very interesting. So if I do this, I will obtain this. If I study well, I will get a job. If I do exercise, I will have better health. If I take this medicine, my disease will be cured. And if I follow doctor's instructions, I will live a long time. Hope against hope. Cause and effect. If I want this effect, I want to produce this cause. So this is our thinking. But by giving that firebrand example, alatha example, so when this firebrand or tip of an incense stick moved fast enough, it produces various forms. But then if we are questioned, where from these forms have come? And when the incense stick which has a burning tip is stopped, kept motionless, where do they disappear? Have they come from within incense stick? No. Have they come from outside? No. Therefore, they don't enter, since they have never come. Have they come from outside? No, they have not come from outside anywhere. But what is it then? We see that they are appearing, but they have not come from anywhere. What are they? This is called illusion. Illusion of movement. Just like that, samsara is like that. So you are never born, you are not growing, you are not old, you are not poor, you are not enjoying, you are not lucky, neither unlucky, because all these things, good and evil, dharma, dharma. And this is the most important concept. So the scripture goes on shouting, you do dharmakarma, you will get punyam. Punyam produces sukham, and you do papam, and you will have to suffer. The whole Hinduism seems to be based upon this karma siddhanta. It's a very important part of Hinduism. Hinduism. But really speaking, Hinduism, as Godopada is explaining here, doesn't talk about this karma siddhanta at all. It says, you are not born, therefore who is good to do karma? And who is to experience the karma phala? But that wisdom comes only later on. Until that time, you do good karma, and you seem to be a very happy person. Later on, you will find out if you are intelligent enough. Sooner or later, you will be intelligent, that the happiness that you are trying to get is from within yourself. It is not coming from outside. So long as we are ignorant, we think it is coming from outside. So, Karikas, verses 51 and 52. Where from this experience of karyakarana really springs? That is called maya. Maya is nothing but giving the false notion that the whole universe is nothing but karanakarya bhava. Where from it has come? It has not come anywhere. So when you are frightened of a snake in semi-darkness, and then you are convinced previously it was somewhere, somehow it has crawled into this space. So, karanakarya. But when light is brought up, you don't see, we don't see any snake. What do we see? Only the rope. All the time, the rope alone was there. Now, what is the point? The point is that we don't enquire where from the snake has come. Where has it gone? Has it come from the rope? If it has come from the rope, it must go back into the rope. But if it has come out from elsewhere, it has to go elsewhere. But through earlier example, simile, Gaudapada established all the forms that we see because of the movement of the firebrand. As if there is a square, there is a circle, there is a triangle, there is a man, there is a woman, there is a dog, there is an elephant, etc., etc., etc. Really, it is only illusions in our brain. So, they have come from where? From our brain. And they have gone back where? Into our brain. So, when the brain is functioning, that is a good sign because at least the brain is functioning. But when we are in deep sleep, what happens? You don't see anything. Karya Karanavada completely disappears. We are never even there to question where we are born, etc. So, for that purpose, what is the simile between the firebrand? Firebrand is comparable to consciousness, Shuddha Chaitanyam. And then this Shuddha Chaitanyam feels as if it is moving. For that, I have to introduce to you another very, very important idea. Earlier, the idea given by Gaudapada was what? Somebody takes a burning stick and moves it. But to make it more clear, the point, I will give this illustration. So, let the burning tip be absolutely steady and you move round and round. And after some time, you start seeing the firebrand is also moving in different ways, dependent upon your movement, our movement, my movement. So, really that is not moving. So, really that is not moving. But it is, in this case, our mind which is moving. I hope you catch the point. So, this is much more appropriate because Vijnanam. Here Vijnanam means pure consciousness. So, it seems to be moving. Pure consciousness seems to be moving. Does it move? It cannot move. Why? Your consciousness is infinite. And that which is infinite, where is it going to move? Only a limited object, limited something can move to some other space. When it is Ananta, where can Ananta move? It cannot move. But if you go round and round and round a tree, after some time, it looks as if the whole world is going round you instead of you thinking I am moving round and round. A familiar example, I hope some bells are ringing when you are traveling in a train and go on looking at outside. You know what happens? What is the fact? Outside, trees, etc., they are completely unmoving. But you see the train moving. After some time, you see that the train is not moving, but the outside world is moving very fast. Another example given is as if the clouds are moving, but it looks the moon is moving. And actually, it is the moving clouds that give the illusion that the moon is going. You look steadfastly at the moon. Now extend that simile to the mind. Because the mind is moving, the Vijnanam, pure consciousness seems to be moving. So if the mind is moving in a circle, you see a circle. If the mind is moving like a human being, then consciousness assumes the form of a man, a woman, a dog, etc., etc. That is what Gaudapada wants us to understand. Vijnanam here means pure consciousness, Shuddha Chaitanyam, never moves, cannot move. But when we are looking at that consciousness through the help of the mind, mind is always moving. There is no question of mind steadfast. Is it moving in deep sleep? Yes, it is moving because you are experiencing it and whatever you are experiencing is nothing but a moving object. So this is what he wants to say. Giving the example of the firebrand, just as firebrand never moves, it can be in different spots in space, but it is not really moving. Movement is an illusion in our brains. Similarly, Vijnana never moves. There is no, it is just an abhasa. So therefore, this so-called movement of the consciousness as man, woman, the entire world, really it is just like the various forms like square, triangle, circle of the firebrand. Really they are not there. So therefore, they have not come out of pure consciousness. They are not going back and besides pure consciousness, there is nothing else. Therefore, they are not coming from outside. This is the simile we have to understand. That is what he clarifies it. All these, the whole samsara, the whole world, Vijnanat na nirgataha. All the objects that we see, they are not coming from pure consciousness. Why? He gives a peculiar reason. It requires a little bit of deep thinking. Because it is not a substance. This world is not a substance. No, it is not a substance. So how? And you see, any substance, if you burn any substance, if it is real, it must leave some remnants. You burn a piece of paper because the piece of paper is real. You burn it, but ashes will remain. And you burn the ashes and it will turn into something else. Real something cannot be made to disappear. But this Maya has the illusory elephant, illusory rabbit, illusory rose garlands, anything that comes out of it, there would be no remnants. Because they are just what is called movements in our thought. And the thought cannot function without consciousness. So as if we have combined the pure consciousness reflected in our pure minds creates this I am a man, I am a woman, and this object is in the world, it is the world, etc., etc. That is what Gaudapada wants to tell. So this world is not a substance. And fine arguments are there. I have gone through it so many times, but I will just hint at it. If the world is real, you cannot get rid of it. If you are one among the worldly objects, you can never get Moksha. What is Moksha? A wrong notion that I am so and so. And if you are really so and so, so if a person thinks I am Napoleon, that is a wrong notion. And wrong notion has no existence. Temporarily it will be held. So a psychiatrist will remove it. But a real Napoleon can never be gotten rid of. You burn him, he will be a real Napoleon only. This is what he wants. Because it is not there. कार्य कारणता भावा यतः चिन्त्याः सदाइवते So the question that comes is this notion, this philosophical notion, that कार्य कारणता भावा, this causal relationship between cause and effect, the whole samsara, as I said earlier, is nothing but thinking in terms of कारणा कार्य, I am born, my parents are the cause, and I am married, and then I have children, I am the cause of the children, so if I take up this job, I earn more money, I can look after my children well, the whole life is nothing but कार्य कारणता भावा. That is called samsara. And if we want to get out of samsara, you have to get out of कार्य कारण सम्भन्ध, and that is called Moksha. This is what Gaudapada wants to drive into us. Same idea, now we can move forward. So if there is a substance, for example, if there is clay, you can create any number of pots. But a magician's hat, is there any substance there? No. It is only you see the magic. The question now, very interesting question, does the magician see his own magic? Perhaps he sees, otherwise he will not be sure what he is producing. So he wants to produce an elephant, and he might produce a mice. If he doesn't see, he cannot understand. But perhaps he sees. But the point is, where is that mayasthi? In my brain, in your brain. Where is that rabbit, white rabbit? In my brain, in your brain. Where is that white pigeons? It is in my brain, in your brain. Otherwise, this fellow can feed the whole world. All that he needs to do, to go to a restaurant and produce any number of pigeons and sell them very cheaply. So uncountable number of pigeons come out of that, and then it can feed the whole world in the course of time. But is that happening? No. So Godapada wants to drive, if something is a real substance, then it can be the cause, it can turn into something else. So if it is other than a substance, what is other than a substance? This is called concept. Last time I explained it, that if you love somebody, that somebody responds with love. If you hate somebody, that somebody responds with hate. So, so many feelings, likes, dislikes, happiness, unhappiness, etc., etc. This is called Adravya. That is, it is not a percept, it is not a concrete material object. But nevertheless, it is as true, as real as any material object. If it is Traviyam, it falls under Karyakarana. If it is a concept, it falls under Karyakarana. Traviyatvam anyabhavo va dharmanam na upapadyate. What does it mean? Here dharmanam means all the jivas, peculiar language. Earlier also we encountered dharmaha means jivas. And mind also, chittam is also, according to man, manaha is pure consciousness. We can get confused there. And very soon we are going to commit. One substance can be the cause of another substance. But that which is not a substance, that means a concept, can also be the cause of another concept. But all of us, pure or nothing but pure consciousness, cannot be possibly anything like Praviyatva or Adraivyatva. Either some substance or non-substance. That means there is no such division as we are not substance. Because substance means reality. So if the jiva is real, jiva will always remain as jiva. But if it is unreal, only a notion in our mind, when our teacher removes that notion, that is called removal of the ajnana, then I am a jiva bhava will always disappear. Something unreal can be gotten rid of. Something real can never be gotten rid of. That is what he wants to tell. Then same thing, idea is continued in 54. Here again, as I said earlier, peculiar words. What does it mean? This so-called world, here objects means all these jiva, jivas and so many objects, everything, living, non-living, with life, without life, everything. These objects are not born out of consciousness, nor is the consciousness born out of objects. Thus, the wise people arrive at the birthlessness of both the cause and the effect. What does Gaudapada wants to drive? He wants to say, your pure consciousness, pure consciousness can never become what is called limited because it is ananta. So what is satyam cannot be what is changing. Everything in this world is changing. Brahman can never change. So this world has no relationship because do not forget that beautiful law. So if milk has become curds, curds will have the same properties like the milk. What has changed? Form has changed. Qualities have not changed. So if you make a juice out of mango, the shape of the mango is changing. But is that not what we do when you eat a mango? So you put it in your mouth and you are turning into juice. But some people put it in a mixie and then go on churning. After some time, the pure juice will come out. Is there any resemblance between that round fruit, concrete fruit and this state of the juice? It is the exactly same thing in different states. Like water, it could be liquid state, ice, solid state or steam, any of the three states. So it is a change of state. But this changefulness is not the characteristic of pure consciousness. It can never change. It has no birth. It has no death. Everything in this world has a birth, a growth, a change. Brahman is unchanging. Therefore nothing could come from Brahman, pure consciousness. Why? Because it is infinite. Infinite can never become finite. Brahman is what is called Shashvata, unchanging, eternal. Eternal means unchanging. Unchanging means this whole world is a complete change from birth to death. So sometimes it appears, sometimes it disappears. Brahman can never appear and disappear. Impossible for it. That means what is it telling? That this so-called waking and dream and deep sleep, they are changing all the time. But Brahman cannot have anything to do with these changing objects. That is why Avastha Traya Pilakshana, one of the definitions of pure consciousness, it is unlike waking, dream and dreamless because these characteristics when we study, they are changing from one to another and they are limited. Brahman is unlimited. Pure consciousness is unlimited. That's what we have to understand. This is the meaning of this 54th verse. Thus objects are not born out of Brahman or pure consciousness, nor is consciousness born out of objects. Thus those who are wise, and we will all become wise in the course of time, we arrive at the birthlessness of both the cause and effect. That means there is no cause, there is no effect. That state is called Moksha. If we understand this much, the whole thing is a denial that something called cause and effect at all exists. Because cause becomes changes into effect. And what does effect do? It becomes cause. So what was cause becomes effect and what was effect becomes a cause. Like seed becomes the tree, tree becomes then the seed. So when the seed becomes, seed is cause, tree is the effect. When the tree produces these seeds, which we call fruits, then tree becomes the cause and the fruits become the effect. The fruits become, the seeds become the cause. So it is an never-ending circle. And that which is changing cannot be relied upon. That cannot be reality. Brahman is the reality. That is why the very definition is Trikala Abadhitam Vathyam And then Kaudapada drills into us another thing. So long, for example, let me first give you a small example. A person is convinced that he is Napoleon. So long as he is possessed that I am Napoleon in that idea, he tries to behave like Napoleon. He wants to command you, message my feet. You, carry me to the other place. You, kill that fellow. Like that, he wants to behave like that. But if you want to change him, stop all this madness, what do you need to do? You have to help him get rid of that identity, I am Napoleon. So whatever idea possesses us, when we remove that idea, our real identity will be there. So ask a person, In which state are you now? I am in the waking state. What is your name? Vishwa. What state are you now, if you ask? I am in the dream state. What is your name? Taijasa. What state are you now? I am in the deep sleep state. What is your name now? Pragnya. And again he comes back. So you get tired. First time I asked, you said I am Vishwa. Second time I asked, you said I am Taijasa. Third time I asked, you are changing. Who the hell are you? So, so long as the person is identified with the body-mind, Yagrath Swapna Swa Shukti will never go. Because everything in this samsara, sarathi te samsara, it changes, that is why it is called samsara. That is what he wants to say. Then how to get out of samsara? In simple words, rephrase them. How do I become changeless? Now I am suffering from changefulness. I was happy, suddenly I find myself unhappy. I was healthy, suddenly I find myself unhealthy. I was alive, suddenly I am going to die. Or I am dead. Just imagine like that. But I don't like this changefulness. I want to be in one state. I want to have no death. I want to have no ajnana. I want to have no suffering. I want to be sat. I want to be chit. I want to be ananda swaroopa. What is the way? That is being answered in 55th. Yavat hetu phala aveshaha. So long as one is obsessed with this idea. So here, hetu phala aveshaha. Hetu means cause. Phala means karya. Karana karya aveshaha. Like a person possessed by a ghost. Yavat hetu phala aveshaha. Here, hetu phala aveshaha means the effect of cause and effect. That law prevails. That means another name for samsara is karana karya. Just think like that. So you want to be in that karana karya idea. And you want to get rid of samsara. You want to be changeless. You want to be changeful. I want to be changeless at the same time. Impossible. Yavat hetu phala ubhavaha. Then what is the way out? Kshine hetu phala aveshe. When you are dispossessed of the idea of karana karya. That means changeful samsara. I was born. I am growing up. I am going to die. This is called samsara. Samsara means changefulness. Changefulness means... So why are you going to die? Because I was born. And what happens when you die? I am going to be reborn. So death brings birth. Birth changes into death. This is what we know. Birth changes into death. We know birth changes into death. But we don't know that death again brings... Just like... We have to understand this example. If there is a seed that will transform under appropriate conditions into a plant, a tree. But that very tree produces many many more fruits. So every birth we are increasing so many numbers of our activities. So karmas, therefore karma phalas, therefore the possibility of many many many more births. This is what he wants. Do you want to get out of it? Then you have to get out of samsara. What is samsara? Karana karyavada. That is changefulness. And if you want to get out of changefulness, you have to attain to that state which is called changelessness. And what is the name for it? That is called moksha. That is called liberation. That is called mukti. When your mind succeeds in getting rid, in dispossessing this bhuta called the whole world because that is how you are behaving. If I favour this person that is the cause he will be pleased. How do I please him? By flattering him, currying favour. And then what does he do? That becomes karya. He will grant me money, job, power, prestige, makes me an MLA or MP or a minister. The whole world is nothing but. As soon as we get rid of this idea, this karya karana or karana karyavada asti hetu phala udbhavaha That very moment samsara comes to an end. hetu phala udbhavaha na asti This is cause. So here we are born because of karma phala. And what is the phala? We are experiencing janma that is jati, ayu, bhoga. And we are creating new seeds. Creating new seeds. And they will be fructifying in the next birth. That is called punar janma. If you want to put a stop to it, you remove that idea I am not a karta, I am not a bhokta. This body, mind, I am not. Then what are you? Pure consciousness. This is what Gaudapada wants to drill. As long as there is obsession with cause and effect, as long there will be the origination of cause and effect. When this obsession with cause and effect is subdued, the origination of cause and effect automatically disappears. So, getting steeped in the cause and effect trap, the mind gets preoccupied with the past or future. I have this. I want this. And I want to get rid of this. And samsara continues that way. Continuing 56th Earlier, I mentioned to you this karyakarana vada or karana karyavada is named as samsara. It is exactly what we call usually samsara. Another name for it is karana karyavada. Same lettering, wording in the earlier karika shloka also. So long as we are obsessed with this idea that I am born of these parents and it is my karma phala that is giving me all this. Through karma phala, I can achieve this one. I can become a greater person. I can become a richer person or a more well-known person, etc. But for that, I have to create the causes. Make causes work. Then only effects will come. And another name for this hetu phala. Hetu means cause. Phala means effect. This hetu phala, what is its another name? Samsaraha. So samsara will continue so long as we are the thumb of this karana karyavada. Kshine hetu phala aveshe. As soon as we get rid of that problem. In fact, in deep sleep, to some extent, we do not have this cause and effect relationship at all. Somebody is very powerful. If I please that person, I will get a better job. I will become a manager. I will become what is called vice president. I will become president, etc. Kshine hetu phala aveshe. Then this wrong notion which is called samsara. Samsaram na prapadyate. He need not be born again. Because we are never born. We are thinking we are born. Why are we born? Because of purva janma karma. And we want to be born again. Yes. Why? Because in this life, my husband has behaved very badly. I wish to get a better husband next birth. So this what is called our desires are not fulfilled. And we want to desire our fulfillment and desires are seeds of like wild plants or what we call weeds. And they grow plenty. Even if it is cultivable land or uncultivable land, weeds don't depend. So we should be like weeds in this samsara. That is, I belong to God. So whether people feed me, appreciate me, help me, blame me, I will grow and grow and grow like a weed towards God. Only in that sense we have to understand. As long as there is obsession with causality, the endless chain of birth and death called samsara will be there. And when that faith is destroyed, there is absolutely no cause and effect relationship. They do not exist at all. Birth and death, in other words samsara, becomes completely non-existent. As long as this obsession continues, the feeling of limitation is always traced to an external cause. But we never realize it is all because of my own self-ignorance. So if I can tamper with external things, that seems to be the solution. There is always something to get rid of or always something to acquire. Thus we keep on tampering with the world. That is because of this idea that there is a cause and effect relationship. If I do this, I will get some things. If I do this, I will get rid of certain things. So this expectation that I will have a perfect life in this world can never materialize because cause and effect are always changing. Nobody can make a changeable thing unchanging and an unchanging thing into a changeable thing. This is marvelous truth. Still it is continuing. I will just continue one more and stop there because of the same idea. Again the same profound truth. Brahman is never born and this world is not born of Brahman. Just as a person when he is dreaming, he sees everything in the dream world is absolutely real. And when he gets up, he understands this is all my wild imagination. Reality is not there. It is just pure imagination. So this cause and effect relationship is pure imagination. Samruti here means ignorance. So because of ignorance, we think, I am born, I am growing, I will be dying. My fate, everything is because of ignorance. When I understand I was never born, the question of that I have to undergo this samsara completely disappears. When I understand I was not born. If I am not born, there is no samsara because the entire extensions, that is growth, middle age, old age, disease, decay, death, they are all related to the birth. And this birth is because of ignorance. Samruti here means ignorance. I can never change. I cannot make it permanent. There is nothing called permanent change. They are opposite ideas. So what is the conclusion? From the viewpoint of Brahman, no birth, therefore no samsara. And if there is no samsara, there is no question of destroying it. Just an introduction to this 57th Karika. Again, the same Karya Karana Bhava, if something is real, you cannot destroy it. If something is unreal, you need not destroy it because unreality need not be destroyed. Then you just wake up. This unreal snake, then you just bring the light, you become free. Any amount of bringing light is not going to make us free. Beautiful ideas. We will talk about it in our next class. Om Jananim Sharadam Devem Ramakrishnam Jagat Gurum Adah Padmetayoh Sritva Pranamami Moho Moho May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna.