Mandukya Karika Lecture 136 on 10-January-2024

full Transcript (Not Corrected)

We are studying the last chapter of the Mandukya Karikasa called Allatha Shanti. Extinction of the firebrand. What is the burden? First of all, this fourth chapter is more or less a summary of the earlier three chapters. In the last chapter, which is called Advaita Prakaranam, everything is Advaita. Advaita means there is no duality. And this Samsara is only dual. Even saying Brahman and Maya, that is only from the dualistic point of view. So Gaudapada wants to establish that this Samsara, this world, really doesn't exist. And it appears to be very tough for all of us to understand. That's because certain practical things we forget all the time. First, what does it mean to say this world is Mithya? Brahma Satyam Jagat Mithya. What does it really mean? Is it something so outlandish that it is impossible to believe? No, we have to understand it in simpler terms. First of all, everything is changing. Would you really place your faith and your property and everything in the hands of a person who is untrustworthy? A changing situation is an untrustworthy situation. Only a person who is unchanging is called a Satyavanta. You will not hesitate. I will not hesitate. Nobody will hesitate to deal with such a person. Because once this person utters something, then he will never go back from it. But a person is always telling lies. Would you trust a person who is what is called a veteran of lies? Continuously, constantly, he goes on telling lies. Nobody will believe. Including him, he himself will not believe. His family will not believe. Nobody believes him. Nobody trusts him. If possible, what is the conclusion then? That we do not wish to have anything to do with this person. That is what Gaudapada is telling himself. Everything is Mithya. What is Mithya? Everything is changing. Is it changing once a day? No, it is changing continuously, constantly like a flowing river. Second, the world depends on our independence. It totally depends upon my paying attention. Most people, they do not think deeply. So supposing I am talking with you, then you are also looking at me. Only so long as you are aware of me, I exist. Suppose you are looking at me, but thinking that when I was in America, this is the most wonderful experience I had. Then your mind is not looking at me. That means it is not conscious of me. It means I do not exist for you. And don't use your clever argument. But it is only temporary. When I pay attention again, you are existing. Either I exist or I do not exist. So next time when you take notice of me, I am reborn. This fact, most people do not understand. Every time we experience something new, it is reborn as it was. In time, when I am paying attention, when I am aware, the thing is born. It continues to be so long as I am paying attention. And the moment I think a second object, a first object is completely non-existent. Of course, we do not use such harsh terms. But we are accustomed to do that. So, Udapada wants to say that the existence of the world upon which we play and behave as if it is absolutely real is not at all real. And what is not real is called Mithya. It is totally dependent upon somebody paying attention. And it exists so long as the attention is paid. For example, when we are in the waking state, the waking state exists. When we are in the dream state, we have entered into a completely different type of world. And when we enter into deep sleep, there is no world at all. Everything is covered. Thick darkness covers darkness. There is one beautiful Sukta. It is called Nasadiya Sukta. Everything is covered. Who is that God to whom we can pay attention? Because does God know that the world exists? Perhaps even He does not know. So, a very profound Sukta is there. Swamiji used to go into ecstasy. And the essence of this Nasadiya Sukta is beautifully expressed in a beautiful poem called Samadhi by Swami Vaikunanda. You can say it is a rephrasing of this Nasadiya Sukta. Anyway, coming back, what does Gaudapada want to say? He says this world really does not have any existence. Just as a snake does not exist, just as the dream world does not exist. It appears to be for some time. But also Gaudapada is aware. He is not an impractical person. He says all that I am saying is relevant only from the viewpoint of Parabrahma. From Brahman's point of view, whatever I am telling in all these so-called few verses that we have been dealing with for the last few weeks, from the highest point of view, but from our point of view, duality exists. And that is what he wants to say. That so long as Samsara is there, Samsara means time, space and causation. And this is a profound word. Because another name for mind, what we call Antahkarana, is time, space and causation. What does it mean? Whatever object we look into, it has a birth and it sustains for some time and then it disappears. That is what really Gaudapada wants us to understand. Only so long as you are paying attention, it is born when you first cognize it, when you are first aware of it. It continues so long as you pay attention and it dies. Janma, Mrityu is there. So what he wants to say, any object in this world, and this world is called Samsara, Samsarati, Nityam Samsarati. It is forever in a flux, in a flow, continually changing. So long as we are in the Samsara, he pointed out, though we don't pointedly take notice of it, everything is in terms of Karya Karana or Karana Karya. I gave you a lot of examples. Only I am talking again and again about those things, so that we can at least keep in mind, remember what we have discussed. We have already discussed all these points and it has to be discussed any number of times. Say for example, I was not there until my parents gave me, my mother gave me birth. So we attribute that this chair was not there two days back. Only two days back the carpenter has made it. This ornament was not there. This tree was not there. This new scientific discovery was not there. Do you know that scientific discoveries have a date of birth and a date of living and a date of death? In case you do not know, somebody comes with a bright idea and it rules the world for some time and after some time some other thinker comes and then he squashes the whole scientific theory. That is how Galilean maths is taken over, Newtonic maths and Newtonic maths is now replaced by what is beautiful, the theory of chaos. And these rules do not appear, do not at all function. There is a world, very very tiny micro world, nano world. In the nano world, the maths are different, the facts are different, the truths are different, yet they are all influencing us very much. So what this AI can discover in future, we just do not know. So even any worldly idea has a birth, has a time of stay and then it is overcome. Rather I would say it is included in a higher concept. So there is a death. Everything has a death. And in fact, if we think deeply, the whole world is an idea in the mind. So when we wake up from deep sleep, then we find this world, waking world comes. It dies when we enter into the dream world. That dies when we enter into deep sleep. And deep sleep dies when we enter into the waking world. Continuously changing. And if anybody is sleeping 100 times a day, 100 times a day the world is being born. And when you see somebody and he smiles and talks very nicely, the birth of our idea about that person is born. He is a very good person, very sweet person, very loving person. Every parent experiences it. When the babies are small, they are the sweetest little darlings in the world. But when the same children grow up, then parents painfully realize, sometimes, not all the time, that they have changed. They don't love as much as they used to love us. We also don't love them as much. So there is a birth of love. There is a continuation of love. And there is a death of love. Everything. So why is it born? There is a Karana. Why is it dead? There is a Karana. We are living in the world of Karya Karana or Karana Karya. And that is what Gaudapada calls it, prefers to call it Samsara. This is the essence of the next few verses. He wants to prove it. Only one note I will add when the time comes. So in our last class, we have been dealing with this 57th, in the 4th chapter called Alatashanti, 57th Karika. What does it mean? Everything is born because of ignorance. Therefore, nothing is indeed permanent. As Brahman, everything is indeed unborn. Therefore, there is no destruction at all. Such profound Karika. Unless somebody explains it. Of course, unless somebody is born like Shankaracharya or Gaudapadacharya, they can understand the truth. But even I doubt that they might have done a lot of sadhana like us in their past births. But at least in one birth, they are born equipped with the sharpest intellect. What is called Dheevrutti or Dheeyo Yonaha Prachodayat, by God's grace. Like Kalidasa is called Kalidasa because Mother Kali had revived his samskaras. He became the world's greatest poet. Now what I am trying to convey to you, and that means what is Gaudapada trying to convey, that this whole world, Sarva means the whole world, including all the living creatures, non-living creatures, including Ishwara. Because Ishwara is samsara, samsara is Ishwara. Samruti means avidya, maya. So from maya, everything is born. Therefore, whatever is born is bound to undergo change. And whatever is changeable can never be called changeless. That is what he wants to convey. Therefore, anything that is born, we can never rely upon it. It is born but it is permanently changeless. The changeless cannot be born, only changeful is born. Maya itself is a changeful thing. But there is something which we have to understand. This is from whose point? From the Dvaya point, dualistic point, samsara's point. We are already born, we are samsaris, that means we are identified with body-mind. And whatever we are identified with is nothing but pure avidya. So here we have to understand samruti. Samrutya means by samruti. Samruti means covering up the truth, that which covers up the truth, vritti. Very well covered, that is called samruti. Samrutya, avidya, what is avidya? Another name for avidya is maya. But what is avidya? Time, space and causation. The moment we say something is born, we are talking about time. And any activity done in time, therefore desha is necessary, space is necessary. And for a purpose, nobody makes a pot unless pot is wanted. So everything that is born, before that it was in another place. What is it? Unmanifest, changed into manifest. That is called birth. And this changed something becomes experienceable. And it continues to be experienced for some time. And how much time? As I said, may not be even a millisecond. Some cells are there, they are just born in a billionth of a second. And they do some function and they destroy themselves. So birth and death, you can't say. A person may live 100 years, you say. No, nobody lives 100 years, even one kshana. Because what am I talking about? As a whole, the body will be dying, that is what we call marana. But what Shankaracharya calls it, in a twinkling of a second, everything is changed. And really that is true. If there is an accident, one millisecond, so some people may die. For them, for the others, the whole life has changed in some subtle way. For some very, very gross way. So what I am talking, samruti means maya, avidya. And if it is maya, it means duality. Karya karana means samsara. Samsara means duality. What is it? There is some subject and there is an object. I am telling as a subject, this baby is born. I am telling this baby is growing up. I am experiencing this baby. After growing up or at any time in life, it dies. So I am witnessing. And whatever we experience is distinct from us. So therefore, to expect that anything will be permanent, that is the greatest effect of maya, delusion in this world, called in the Bhagavad Gita, moha. That is why moha produces visada. That is why the very first chapter in the Bhagavad Gita is called Arjuna Visada Yoga. Who is the Arjuna? We are all Arjunas. We are Varun. These are my parents. And I got married. This is my spouse, my partner. These are my children. Everything is changing. So this is what Gaurapada wants to say. In the 57th Karika, This idea that something is born, really though not born, but appears to be born, like a magician's hat brings so many things, it is appearance, not reality. So do not expect that somebody will love you eternally. Even the most loving person forgets you and the whole world as long as that person is deeply asleep. Only that much. When that person is thinking something other than you, he has forgotten you. He has forgotten himself also. Therefore, tena, for this reason, that is because of avidya, because it is called dvaitam, shashvatam tena na asti. Don't expect it cannot be permanent. And whatever is not permanent, is called whatever is changing. And whatever is changing is called mithya. And that is the truth. So here, sadbhavena, bhava means view, an angle of view. What is the angle? Sat. Sat means another name for atma, another name for brahman. From the viewpoint of brahman, he assumes sarva. Because from the brahma bhava, sadbhava, brahma bhava, nothing is born. That means there is no duality. And whatever is not born, cannot naturally die. So sadbhavena, from the viewpoint of brahman, as if we don't think, brahman is thinking, I am one, and there is nothing that is temporary. No, no. There is no temporary. Anything temporary is temporary. Temper and worry. Both will come. Sadbhavena hi ajam sarvam. From the viewpoint of brahman, there is no birth at all. Ajam sarvam. Sarvam means what? This whole world doesn't exist at all. That is called brahma satyam. And then whatever is not born, uchcheda tena nastivaya. There cannot be destruction. Whatever is born, that is bound to be destroyed. That is called change. Whatever is not born, they even thought that something is born, but it will not die. That is impossible. So the meaning is, everything is born because of ignorance. Therefore, nothing is indeed permanent. So whatever is dvaitam, there is no permanence. And whatever is advaitam, called brahman, nothing is born, therefore everything is permanent. Therefore, there is no destruction at all. So, Godapada wants to say, then are there two things? No. Two viewpoints are there. There are no two things. He gives an example. That rope and snake example, very classical example. So long as a person is in ignorance because of darkness, he sees a snake. He can't see both rope and snake. And if snake is real, it has no birth, that is true. Have you ever thought about this example? Rope, snake, rope, snake, rope, snake. So rope is mistaken as a snake. But the other way round is also possible. There is a real snake. And you may think, I left a rope here, so it must be the rope. And you can go and catch hold of that rope also. So mistake is possible. That is why mistake. Your taking is, you have missed the reality and taking your imagination. And what is called the dream world. So long as there is a dream world, one mind, that is this mind, curiously is called, for the sake of teaching, what is called Advaitam. Mind is called Advaitam. It is not real Advaitam. But for the sake of example, to illustrate that dream is born, as if dream is born from the mind, as if one mind has become the whole dream world, I, you, living, non-living. In reality, there is no such thing. So these are the examples. I am taking time, because once it is understood from Brahman's viewpoint, there is no Advaitam. If a person realizes Brahman, as I am Brahman, then there is no Samsara. From Samsara point of view, then there is no Advaitam. Everything is true. Karya, that is called Karana Karya. That is called Samsara. And we are roaming, or we are wandering about in this world of Brahma. But a person who has a clear vision, sees a rope, he cannot see the snake. But someone who has a deluded vision, sees a snake. Likewise, Brahman and the world are not two things, but are two visions, two angles. That is what we will come again. Because he is not going to leave us. He wants to make it crystal clear, until we can understand it properly. So we will move on to the next verse, 58th Karika. Again another profound Karika. I will try to explain. What does it mean? That everything, all things and beings that we experience in this world, which are born in this manner, as if born because of the Avidya, are not really born at all, similar to the dream world and the snake on the rope. Earlier we discussed, he is only elaborating it with some examples. As I said earlier, in the third chapter also, Dharma here means all the objects. Every single object in this world is called Dharma. It is a peculiar word, but we have to put it up because we cannot go to him and say, you fellow, you change this world. But he is not available. Audh Pada has become one with Brahman long back. So, we experience the whole world, every single object, mountains, rivers, atmosphere, cold was not there. It has become colder and colder and heat was not there. Then it becomes hotter and hotter. Everything is born, not only physically, mentally also. From the viewpoint of Brahman, they are not born. Why only from the viewpoint of Brahman? Even from the deep sleep point of view, you don't discuss Dwaitam and Advaitam, Maya and Brahman in your deep sleep. Therefore, they do not really exist. Therefore, Janma Maya Upamam Tesham Janma The birth of every object in this world. Maya Upamam What is Maya? They appear to be, but really they do not exist. So, appear to be existing, but really not existing, that is called Maya. Even the definition of this world Maya, Ma Ya Ya Ma Reverse it. Ya means that which. Ma, the word Ma in Sanskrit language can be applied to me, mine, or it can also apply Ma Kuru Dhana Jana Yavana Garbam Do not be proud of Dhana, Jana, Yavana. So here, Ma means not. So, whatever you appear, like you know, a musician is producing a rabbit, and the fellow who could produce a rabbit, and we have to sharpen our imagination, can he produce what you call an elephant? Yes, Maya Ahasthi. He can do that. And we are doing it regularly in our dream. Mountains are created. The whole starry sky is created. The sun is created. Everything we are creating. We are the greatest creators in the world. Therefore, Janma, that means the existence of everything in this world. Maya Upamam. Upamam means similar, just like. Tesha means all the dharmas, earlier mentioned. What are the dharmas means? Every single object in this world. And every object in this world can be divided into living and non-living. Every object in this world, really they are not born, but they appear to be born because of Maya. But here is the profound insight Kauda Pada gives us. Saacha Maya Navidhyate. That power of Brahman. We call it power of Brahman. And I have to remind you, just now I made a statement that from the Brahman's viewpoint, there is no Maya. Only from the Dvaita point, Samsaric point, time-space point, and mind's point. Brahman plus Maya. Saguna Brahma, Nirguna Brahma. All these divisions are from the mind's point of view. And mind is time-space and causation. Remember this. If you become Brahman, then you will not say, what happened to that Maya? There was a wonderful Maya. I read about it, especially in Advaitic works. But now I become Brahman. I don't see a trace of it at all. Because it is not there. Then what is Maya? Mind's explanation of why certain things happen, that is called Maya. Just like magic. We enjoy the magic. So long as we remember it is magic. Suppose a musician produces a snake, then many people get frightened. But if they understand this is a magical trick, really there is no snake. Once, so many years back, I attended, I saw a 3D movie, Honey, I Shrink You. That was the title of the movie. Honey, I Shrink You. I don't remember the details, but there was a dog. And when you put on those special 3D glasses, then only it looks real. Otherwise it looks like ordinary cinema, 3D. Nowadays, every big company is developing 3D glasses. There is an advantage also there. You can experience, you are climbing the Himalayas, you feel the cold also, you have more or less similar experience of a real person who is climbing. Such is the power of Maya. I wish quickly you can obtain 3D glasses, so that you can understand better what we are discussing, what Godapada wants to drill and inject into our dead brain cells. So, Kachamaya, that power which we are imagining there is a power, like the power of a magician, and it is creating this whole non-existing world that Maya itself doesn't exist. Even the assumption or presumption that there is a Maya is also part of the Maya only. There is no Maya really. Sairam Krishna gives a beautiful example. If you go on peeling an onion, finally you get nothing because it is nothing but one layer upon another layer. You will not get anything. So, you go on searching for the Moolakarana. You will not get any Moolakarana at all. So, what is the 58th Karika trying to tell? This world doesn't exist. And if you are experiencing, I am experiencing, we are experiencing because of Maya. So, two things are denied. If the things that we are experiencing do not exist, the cause by which these things are supposed to be produced also doesn't exist. A non-existing Maya is producing a non-existing Jeeva and Jagat. That is the idea. It is a profound idea. We always take it for granted. The world is Mithya. But the Maya power is real. And Bhagawan has that Maya power. And there are any number of learned tomes, huge books. Pramanujacharya starts his Brahma Sutras with Sapta Vidha, what is called Maya Nirakarnam. Mithya Nirakarnam. That is to say, Maya doesn't exist at all. And for that, a great reply is given. But here, Gaudapada is telling, silly fools, do not waste your time because Maya really doesn't exist. If it really exists, then Brahman will not be Brahman. And if somebody says, no, Maya can exist with Brahman, along with Brahman, then Brahman becomes not only the object of Maya, but it becomes the locus of Maya. Ignorance should remain somewhere. You don't ask a table, Oh table, are you ignorant? You don't ask because it doesn't have the problem. And if it doesn't answer, you get angry, you beat your head, you strike your head against the table, then everything becomes clear to you that there is no Maya at all. So, like that, the cause itself doesn't exist. Along with the disappearance of the effect, cause also disappears. If you have understood this much, you have understood the variation. But let us not forget about it that we have two views. So long as we are ignorant, this Samsara is real and the Karana of Samsara, Maya is real and we have to do Sadhana. The purpose of Sadhana is to destroy the Maya and you cannot destroy Maya which seems to be unreal, which seems to be real. If Maya is real, something real cannot be made unreal. Destruction means you are destroying something which is existing. Nobody can ever destroy something that is existing and you don't need to destroy something which is non-existing. Therefore, from the mind's point of view, dualistic point of view, all these discussions are there. So there is Samsara. There is a way out of Samsara and let us follow that way and then we understand what happens, what happens, what happens. Don't question because nothing happens. Nothing happens because there was nothing. There is no Samsara at all. When you wake up, somebody is trying, you are dreaming, you are dreaming that somebody is trying to wake you up and you give a big shout or I help you, come and then give a big shout and you wake up and you smile at yourself that there is nothing, no remedy is necessary. There is no problem, therefore there is no solution. That is the simple way of putting that Maya itself. Karya, if it doesn't exist, Karan also will not exist. This Samsara is because of Karana. Karana is Maya. If the Samsara itself is non-existent, its Karana called Avidya, call it Maya is itself also will not be there. Then I am seeing it. Yes, so long as you see it, don't say it doesn't exist. Simply say there is a way out of this net, out of this what is Lucknow, Bulbulaiya, there is a way out. That is what wants to say. And to illustrate this one, always these great people illustrate so that dull, people of dull understanding try to understand better. yatha maya mayat vijat jayate tanmayo ankura nasau nityo na uchchedi tadvat dharmeshu yojana. It is very simple actually. What does it mean? There is a magician and then he takes out his hat and then he shows you a seed and then where is then he akara bakara something he will utter, he will wave his rod, magical rod and suddenly from that bija, that seed starts growing and it has grown five feet and it has beautiful mangoes are hanging and he tries to pretend he is enjoying those mangoes also, very very sweet bangina phalli mangoes like that. The seed itself doesn't have any existence then what to speak of if the karana is not there, karya will not be there. If the karya is not there, karana also will not be there vice versa. So out of an magician's illusory seed, a similar sprout is born therefore this sprout is it eternal? No, it is not. It is not eternal and if it is eternal, it is not destructible. If it is appearance, not real, you don't need to destroy it. That is what he wants to convey into our brains. That which is not eternal, it cannot also be destroyed. We should say, put it in another way, we do not need to destroy it. There is no need to destroy it because what doesn't exist, you need not do anything about it. So therefore we have to put the logic in the same manner use this logic in the same manner in the case of all dharmas. Now let us see a slide So Maya, Mayat, Bijat. This magical seed Tanmayaha similar type. If it is a mango seed, you don't expect a neem tree. If it is a egg of a chicken, you don't expect a tiger to come out of it. So similar type of Ankuraha, seedling and it grows and what can we do with that seedling? It is not permanent. Why is it not permanent? Because it was not there earlier. Whatever is not, was not earlier will not be there later on also. Therefore it is not Nitya. And therefore Na Uchchedi. You cannot destroy it because you can destroy what is real. No. Even whatever is real, you cannot destroy. Whatever is unreal, also you cannot destroy. If it is real, it is indestructible. Remember that is Trikaleshu Yath Vartate Tadeva Sathyam. Whatever doesn't change in three modes of time, alone is called real. And so whatever is unreal, there is no need because if it doesn't exist, you need not really do anything about it. And if you have understood this idea, Tadvat, like this Maya Bija Dharmeshu Yojana apply the same logic to the entire world. The world was never born and it was not existing. All the shed Urmesh changes, sixfold changes are unreal. We are only imagining. An imaginary mind is imagining all these things. Nothing is really real. And therefore, you apply the same logic. Just a magician's trick in which a sprout and a plant comes from a magical seed in a short time. Similarly, this world is also a magical creation by Ishwara. Ishwara means Maya Saita. Just like the magical tree is not really existent, this Samsara, this world is also nonexistent. Not only that, and it is said that Avidya is the cause of the universe. It is only our mind's thinking. It is a philosophical proposition. It really means that neither Karya, if Karya is unreal, Karna is also unreal. And Brahman is beyond Karya and Karna, cause and effect. This whole topic is about that which is changing and that which is unreal. It is to drill that idea. We move on to 60. नाजेषु सर्वधर्मेषु शाष्वत अशाष्वत अविधा यत्रवर्नाः नवर्तन्ते इवेग तत्र नमुच्यते I'll give you a small summary, then we go into it. अजेषु सर्वधर्मेषु सर्वधर्म Here dharma, remember everything in this world is called dharma. सर्वधर्मेषु That is this entire samsara and consisting of so many billions and billions and billions of objects and they are called अजेषु. They were never born. Samsara is never born. So when something is not born, शाष्वत अशाष्वत अशाष्वत अभीत Names. What is the name? This is real. This is unreal. We cannot call them. So an object which doesn't exist you can't think about that object whether it is real or whether it is unreal whether it is permanent whether it is temporary and go on worrying about it. You should not use it because names are only to point out. अभीत means name. Names are only to point out any object. If I utter the word table then there is a corresponding object table. When the table itself is not existing then the thought whether is it real or unreal is a stupid thing. So only if something is real then we have to think. There is a name. It is real. I experience it. Whether I experience or not it will be there. Even if something is existing in the depths of the earth which nobody had gone if it is existing it will be existing. If it is not existing the words whether it is real or unreal whether it is permanent or temporary or temporary. I am making fun. So what does Godfather wants to say? So we are going on teaching. He himself has been teaching. This world is temporary. That is for the beginners. But when a person advances like you then what happens? You are bright students. This world was never there. Then you say is it unreal? The teaching that this world is unreal that you can understand what is unreal only from the view point of what is real. You can understand what is white only in the context of black. You can understand what is pleasant in the context of something unpleasant. So this goes together in this world. The world, the words that we use whether it is permanent or temporary or temporary is only possible if something is real. But something is real will always be permanent. It can never be temporary. So these words are Mithya themselves. So these words whether Brahman is real or not, Maya is real or not, Maya is permanent or temporary. Yatra varna. Varna means here the words that we use. Navartante. The question of using them doesn't arise at all. And when something is neither real nor unreal, something is neither temporary nor permanent. Vivekaha tatra na uchyate. Where is the question of your discriminating when you don't see the world? What are you going to discriminate about? And when you obtain Brahman realization that I am Brahman, Vivekaha is not necessary. Only that is necessary when you see something because of ignorance. Then Vivekaha. What is the Vivekaha? Oh! I thought this was permanent. Now I understand nothing is permanent. Myself I am not permanent. Somebody's love is not permanent. Somebody's hatred is not permanent. Nothing is permanent in this world. Even that Vivekaha is transcended when we transcend the concept of the world itself. That is what Gaudapada wants to drill into our brains. In the case of all entities, that is all things in this world which are proved to be unborn in earlier karikas, the words permanent or impermanent can never be used. A distinction cannot be maintained with regard to a non-existing entity where words do not function. That is why what do we say that whether the snake is real or unreal, that doesn't arise at all. Whether the Swapna is real or unreal, upon waking up, nobody does this Viveka. No need. So that is what he wants to say. From the ultimate standpoint of the reality, from the viewpoint of Brahman, no epithet such as permanence or impermanence will not apply. So parna means a name, table, Rama, Krishna, these are called parna. That is why he quotes Shankaracharya yato vacho nivartante aprapya manasa sahaitriya and every day all of us sing namo namo prabhu vakyamana adhita. Swamiji has written that beautiful song of the Samadhi. Here he says nothing exists. So Anandagiri also says such epithets as permanence or impermanence which are correlatives or applicable to the objects of the relative world but you cannot apply them to Brahman. What did we study? Gaudapada was trying to prove there is no samsara, there is no birth of samsara, there is no power which causes the birth of the samsara. If we understand this much and that is what we are all aiming by saying God Realization, Ishwara Sakshatkara or Brahma Sakshatkara we have to understand that our goal is to become one, to know that we are Brahman. Once we become whether the world was existing, somehow I crossed over it and thank God and I have become free. Such things are completely irrelevant after Realization. But this is from the Brahman's point of view. But for us sadhakas we have to apply this viveka and try to find out God alone is real and God will not change. Do not rely upon anything excepting God. Om Jananim Shardam Devim Ramakrishnam Jagat Gurum Bhad Padmetayo Sritva Pranamami Mohur Moho May Ramakrishna Holy Mother and Swami Vivekananda bless us all with Bhakti. Ramakrishna