Mandukya Karika Lecture 137 on 17-January-2024

Full Transcript (Not Corrected)

Gaudapada was trying to explain to us what is the Samsara or Jagat. Actually, there is no problem with Jagat. But our attachment to the Jagat is the real problem. Because even a Jivanmukta, he experiences this world. But he knows. This is the Leela of Brahman. The concept of Leela is very important for us to understand a little bit about a Jivanmukta. We think a Jivanmukta is seeing everything as we are seeing. If that is true, then he is not a Jivanmukta. He is just like us. He is a Jiva. But once he understands the truth, the reality, so he sees Brahman everywhere. In what form does he see? He sees in the form of Nama and Rupa. Astitvam, existence in the form of Nama, Rupa, Una. That is how he experiences. He knows they are nothing but existence. Like whenever a wise person looks at any ornament made up of gold, this is nothing but gold. So he experiences that gold only. Even while he is looking at the ornament, he only looks at the original substance, Karna, which is gold. So a Jivanmukta, what does he see? He sees the Karna. Karna means what? The cause. What is the cause? Brahman. What is the world effect? And what creates this Karna, which we have studied elaborately? I hope you have grasped something. It is our mind. It is the very nature of the mind to think in terms of duality. Subject and object. Karanam and Karyam, etc. So in our last class, in the 59th verse, It was like, Maya mayat bijat jayate tanmayo ankura When a musician, Here the word Maya is given. When a musician or a producer of illusion, He shows a mango tree. And slowly we will see, every audience will see, A mango seedling. It is growing. Within no time, it is hanging with juicy, sweet, flavorful fruits. And bijat jayate tanmayo ankura Exactly of the nature of the seed. And then Gaudapada, He teaches us one of the greatest truths. Na sao nityo na cha uchyadi tadvat dharmeshu yojana So this Maya Ankura, Illusory plant, illusory tree. The seed is also illusory. And the seedling is illusory. The tree is illusory. Everything is illusory only. But for the onlookers, It appears to be absolutely real. By this analogy, Gaudapada wants to tell us, We are like the audience. Our Maya is the root cause. But Maya takes on the form of each one of our minds. And so we see so many things. This idea is going to be elaborated, In the coming verses, very very beautifully. So here, the most important point we have to underline, Highlight, keep in mind is, This Maya Ankura, Illusory tree, It is not Nityam. It remains so long as the illusion lasts. Nor is it destroyable. You cannot destroy it. Why? Something which doesn't exist, Can never be destroyed. Anything that is real, That also cannot be destroyed. Then what is it that can be destroyed? What is real, But appears to be something else? So there is a birth of appearing, Like a snake appearing, In insufficient light. So the original is the rope. So there is a birth of the snake. When do we understand the birth of the snake? Such is the power of Maya. We cannot really understand it, The exact timing. Like we cannot determine, At what exact millisecond, We have fallen into deep sleep. So something real, Cannot be produced, Cannot be destroyed. Something unreal, Means really non-existing, That also cannot be produced, That also cannot be destroyed. Then what can be destroyed? Appearances can be destroyed. So the snake is an appearance. It is a superimposition. It is an Abhasa. That's all. So we have to understand, Godfather concludes, Tadvat Dharmesh Yojana. So we have to apply the same idea. Here Dharmesh means, That all living creatures, And by extension, It means living, non-living, the entire world. So the entire world, Is it really non-existent? No. Why do you say? Because something non-existing, Can never be experienced. Impossible. Like Advaita Vedanta gives the example, The horns of a hare, Flowers grown in the sky, And the son of a barren woman, All these things, Cannot be really experienced. But something can be experienced, Which is Mithya. Mithya is that which stands between, Neither real nor unreal. Example, rope snake. Example, silver shell, Silver in the shell. Example, water in the mirage. We experience, But subsequent analysis shows, It doesn't really exist. So this is a great truth. But how do we apply it, In our day-to-day life? We are all about, Samsara, Has to be destroyed. No, you cannot destroy Samsara. Why? In the first place, It doesn't even exist. Then, What are we experiencing? That is called, Like we experience Maya Bija. Then Maya, Even sufficient time, Will work itself out. That means, Maya cannot be permanently real. It will die. But if you are restless to finish it earlier, Just like you are watching a magic show, You can get up and go away. You need not get up, You simply close your eyes. So like that, Anytime you can close it. But it doesn't mean you are killing it. It means, That which doesn't exist really, But appears to be, That you need not do anything about it. Because by its very nature, As soon as the truth is known, That is, As soon as light is brought, The rope is seen. How does it apply in our day-to-day life? He wants to elaborate. Who? Gaudapada. What does he want to say? This whole world, I was born. I am so many years old. I am married. I have children or no children. Children are good. Children are not so good. Etc. Now I am old. So, I have to listen to all these talks. Even though I don't understand, All these ideas, You want to put an end to it? You don't need. As soon as you come to know who you are, That I am not the Jeeva, But I am the Brahman. That very moment, Not that you are destroying the Maya, But, It disappears simply, Because in the first place, It was only an appearance. That is what he wants to tell us, In the next few verses. We also have discussed 60th. na ajeshu sarva-dharmeshu shashvata-ashashvata-abhidha yatra-varnaha na vartante vivekha-tatra na ujjate So, sarva-dharmeshu Here dharma means not our, Bhagavad Gita's dharma. Here dharma means all living beings. What are they? What is their nature? Ajeshu. Aja means unborn. That means we are not born. That means the world is not born. But, Specifically about the Jeevas, We are unborn. And when we come to know that we are unborn, Through intense faith in the scriptures, Because we have not yet known. We are only studying the scriptures. Like this, Mandukya Upanishad, Along with the Karikas. The discrimination, Like shashvata, nashashvata, That is with regard to the Brahman. From Brahman's point of view, There is no birth. Birth and death are under the sway of time. Time can be divided as, What you call, Temporary time, And longer time. So, something is eternal. And something is temporary. That cannot be applied to that which is never born. In fact, who is going to apply? It is we, Who are bound by this mind. Which is, in other words, Time, space and causation. It is we, Who are describing Brahman as this and that. When a person realizes Brahman, There will be no mind. What would be his experience? That can never be described. It can be experienced, It cannot be described. So there, Something is permanent, Something is impermanent. Abhidha means, These terms can never be applied. It is impossible. And where words cannot function, There is discrimination. What is the discrimination? Normally, Sri Ramakrishna says, Everything is temporary. God alone is real. Everything else is unreal. Unreal means temporary. So these words, Temporary and permanent, Cannot be applied. From the Brahman's viewpoint. From whose point can we apply? From Jiva's point of view. When we are Sadhakas, When we are supposed to do Sadhana, Sadhana means Viveka. That is, This is good, this is evil. This is permanent, this is temporary. Then, That is done through the instrumentality of the mind. Viveka is possible there. But where, Even the word Viveka doesn't exist. Let alone its function. There, Nothing can be said. So there, There is no need also, For Viveka because there is nobody. Brahman doesn't start thinking. Am I Brahman or am I not Brahman? Have I become Jagat? And have I become the cause of the Jagat? No. All those things do not apply there at all. It is our imaginations. From our bound point of view. From the mind point of view. And then, Gaudapada wants to drill into us, Some idea. What is the idea? When we go into, What is called dream state, Then what happens? We means, Our one single mind, Which Gaudapada says, Advaya. Advaya means Advaita. Advaita means non-dual. One mind. What does it do? It becomes as it were, Many. One becomes many. And the whole world. First of all, The division is between two. What is it? The subject and the object. The experiencer and the experienced. Two. Then the experiencer is only one. But the experienced, Almost innumerable. Not infinite, But innumerable. Difficult to count also. So why does this division happen? As if, One single mind, Divided itself, Into the subject and object. What power makes it to do that? That is what he says. Mayaya. Chittam chalati mayaya. Through maya. And then, Advayanchadvayabhasan. The idea is, That when we are in the waking state, Our mind is one. The same one single, Non-dual mind, When it goes, It creates, It divides as if it were, By a peculiar power. It is called, If God is becoming, Dreaming, That is called maya. If we are dreaming, That is called, Simply, Ajnanam. That is all. Ajnana is the world. Or avidya is another world. Avidya maya, vidya maya. What is the difference? Saguna Brahma is with vidya maya, Which is called Jaganmata, Jagajanani. And Jivas, Maya, Is called avidya or ajnana. Or avasana. So there is a power, When we go into that state called dream, Then we see ourselves, We see other people, We see exactly like the waking state, As if the mind were divided. And in that state, If Gaudapada Acharya has to appear to you, And then he will ask you, Are you seeing one or many? You will reply, I see you, I see the other person, I see myself also, I see myself, I see you, I see the whole world. There is no doubt, That there are innumerable things in the world, In the dream state. But you wake up. What happens? Many things happen. And then you find, first of all, Nobody knows what you dreamt. Everybody has their own divisions, dreams. But your dream only you know. You are the creator of that dream. How many creators? Only one, you. And everything is only created by you. By a special power. Even for that, Just as a carpenter, Wants to make furniture, He requires instruments. So we require the instrument called Maya, To divide ourselves. If you want a little help, In the form of analogy, So you put one bulb, And put five tumblers of water on the table, And you will see five reflections, Or ten pots of water, One sun, And you see one real sun, And ten reflections. How many suns are there? Only one sun. But it appears, As so many. These are all reflections. What is it that reflects? The water. So water is the analogy, For the power of Maya, Because of the Maya. Similarly Vedantins give the example of, Empty pots. So there is a, Ghatakasha. Ghata means pot. As if ten pots are separate, Even though all the pots are in space only, As if the space is divided into, Outside the pot, Inside the pot. Outside the pot, only one. Inside the pot, Ten numbers of pot spaces. But it is an illusion because, Space can never be divided at all. These are all very profound ideas. Anyway we will analyze 61 and 62. The idea is very simple. That our seeing this waking state, First of all as real, And the dream state, As only imaginary world, That is a very wrong thing. Just as, When we are dreaming, We see so many things, Divisions, Like experiencer, And experienced. How many experiencers? Only one. How many experienced? Innumerable. But as soon as we wake up, We come to know, There is only one mind, And by the power of, Avidya or Nidra Shakti, It has divided itself into, Innumerable objects, Both living as well as non-living. Now, When we wake up, We come to know, It is all one mind, Appearing as many, Because really it has not become. Why? If the mind really has become, Into so many objects, Then it can never be really, Become one mind. When you wake up, You will find yourself, Suffering from, Multiple personality syndrome. You will go mad. Similarly, When we wake up, We see so many things, And really, There is only one mind, That is called Chaitanyam. Here mind is equated to Chaitanyam. One Chaitanyam, With the help of Avidya, That is with the help of the mind, Another word for Avidya, Is the mind. Another description of the mind is, Time, space and causation. So with the help of this Avidya, Or mind, This Chidabhasa, It creates this entire, Waking world. But when it wakes up, From this waking world, Which is called Turiyavasta, Don't make a mistake, That it wakes up into the, Deep sleep state. That is also a state of bondage only. Turiya state, Then it understands, That I am one, I am eternal, And I am Advaitam, Non-dual. But through the power of my Maya, I am going to appear, And that is what we call, Pauranikas, Or Bhaktas, Call it Leela. What is the difference between Leela, And our experience Maya? In Maya, we think it is real. Like, Events happening in the, Waking state. But in the, Dream state, What is happening when we wake up? We know it is only, My imaginations. Or, Like watching a cinema, An adult watching a cinema, Never mistakes, Whatever events are happening, In the cinema as real. That is the difference. When Brahman, Is dreaming, It is a conscious dream, He knows, I am dreaming as if it were, Like we have daydreams, Like that, That is why it is called Leela. Leela means, Watching, enjoying something, With full consciousness, It is not real. Like we enjoy the cinemas. Maya means, It is the reality. So, When we wake up from it, When we are experiencing dream, It is absolutely real, So long as we are in that state. Even if I give a talk like this, In your dream state, You think, Swami is talking nonsense. When you wake up, You yourself understand, What Swami talked, In the dream, Is absolutely, He told me the truth, That it is all your imagination. Now I know, But when you attend a class, Like this Zoom class, Then you feel, Let Swami go on babbling whatever He wants. We know everything is real. But the same, I or you, When we wake up, From this so called waking state, Into real waking up state, Called Turiya state, We understand. Afterwards, If there is a body alive, That is called Jeevan Mukta state. And in the Jeevan Mukta state, We enjoy the Leela. Just as when we see a cinema, We are enjoying the Leela. What is it? Appears to be absolutely real, But we are all the time, Conscious of both. It is not real, But it is like real. So you enjoy like real, But you are not affected, Because it is not real. That is called Leela. This is the difference. At this point of view, Creation is Leela, And that is what Godapada wants to convey, In the next few verses. First we will give, In two verses, Two Karikas, The condition of the dream state. Let us read. This is the first one. In Karika 61 and 62, First, making us understand, The nature of the dream. He wants to compare and say, The waking state is absolutely, Like the dream state only. So let us analyze this one. As in dream, The mind is seen, To act through, Avidya, Manifesting the appearance of duality. So also in the waking state, The mind is seen to act, Through Maya, Producing the appearance of duality. That means, What we experience in the dream, And what we experience, In the waking state, They are absolutely same things. No difference. That was imagination, unreal. No, both are completely unreal. That is what he wants to drill. Actually we have seen this, In the third, What is called, Advaita Prakaranam itself we have seen. He is repeating these things. This fourth chapter, Is more or less, A repetition in essence, Of all the earlier three chapters. But he brought in, A beautiful analogy, Of the Alatha Deepa, Firebrand, A lighted tip of a stick. It can produce various forms. But when, We stop moving it, Then we don't see any forms. The question we have dealt with earlier, So where from those forms have come? Where did they disappear? Is the, Firebrand responsible for it? Or, Is some power outside responsible for it? And the categorical answer, That was given is, That the forms were not real. And you cannot question, About unreality, Where from they have come, etc. They are appearances, But not reality. So, reality, Is that which will be permanent. And appearance is, That which, Appears for a short time, And when the, Cause is removed, That is what we have to, Understand very clearly, In a beautiful way. When we are having, A dream state, In the dream, Abhasa means appearance. Dvaya means what? Division. As if the Karta, And the Karma, The Bhokta, And the Bhoga, The subject, object, Experiencer and experience, Knower and the known, That division, We see there. That is called Dvaya Abhasam. The one single mind, From the waking state, As if it divides itself, Into two states. As I mentioned earlier, What are they? Subject and object. Subject means experiencer. How many subjects? Only one subject, only you. Because, nobody else, Suppose you say, That I have seen my neighbour, Talking to me. He talked nonsense. Who is seeing that he is talking nonsense? Only you are seeing. Because when you wake up, You can't run to that fellow and say, Why did you speak nonsense in my dream? Because poor man doesn't know, Anything about it. I have become the neighbour. That means I have become the object. Not one object. Living, non-living, innumerable, Countless objects, I have become. How did I create all those things? Chittam means our one mind. Chalati means divides itself, Into so many. That is the state of the dream. What is the state of the waking state? Tatha, exactly in the same way. Jagrat Dwaya Abhasam. Jagrat Avastha. In the waking state. Dwaya Abhasam. I and the entire whole world, Consisting of living and non-living, And everything, So many, Countless living beings, And countless non-living things. It is exactly, Chittam Chalati Mayaya. Mayaya here means, As I explained, Keep in mind, When we use pure Maya, It belongs to Ishwara. Ishwara means, Nirguna Brahma plus Maya, Is called Ishwara. That is what Sri Ramakrishna says, Shakti. So, that is Mayaya. We have to substitute that word as, Avidyaya. Advayancha Dwaya Abhasam. So, the same thing is repeating, In the 62nd verse also. The second part of the 61st, 61st Karika, Tatha, Just like the dream state. Jagrat Dwaya Abhasam. There is no difference, Between the experience of various objects in this world. Because the one, Chidabhasa. Chidabhasa means, A reflected consciousness, Plus the mind, Is called, Chidabhasa. And Dwaya Abhasam. We see, That is what, Bhagwan Krishna wants to expound, In the 13th chapter. How many Kshetras, fields, objects of experience? Sarva. Means, almost infinite. And how many experiencers? Ekam. That is called Kshetrajna. The knower, the experiencer, Of the Kshetra, is called Kshetrajna. Kshetrajna. Kshetrajna Chapi, Maam Vidhi. Me, Bhagwan. But here, we have to say, Because of Maya, Ishwara, as if, Is divided into so many ways. Same thing, Same idea, Repeated in the next Karika also. Advayanch Dwaya Abhasam, Chittam Swapne, Nasamsaya. Advayanch Dwaya Abhasam, Tatha Jagrat Nasamsaya. So, what he is repeating, With slight variation. What is it? Nasamsaya. Absolutely, there is no doubt. One Advayam. That is, One, what is called, Mind. Jagrat Mind. What happens? Dwaya Abhasam. As if, divides itself into, Subject and object. One subject, but, Many, many objects, Both living and non-living. Chittam Swapne. When we are, When this Chittam, means our mind. Swapne. In the state of dream. Nasamsaya. Absolutely, no doubt about it. Because we ourselves, Understand it, When we wake up. And he wants to say, Advayanch Dwaya Abhasam. This is the repetition of the same, First line. Half of the line. Exactly, Tatha. Like the dream. Jagrat Avasthate. Jagrat. What is it? One single mind, Appears as the entire, Waking state. Me and the universe. The Kshetragna is one, But the Kshetras are many. So, Advayam means, One single Kshetragna. Advaya Abhasam. As if, Even that seeing, Multiplicity is also, Abhasam only. Appearance only. Nasamsaya. Absolutely, there is no doubt. What is the essence of this one? The essence of this one is, Because of the Maya Shakti, One appears to be, So many. So, we have to now, Analyze, These two states. Which is two states? Swapna and Jagrat. Or Jagrat and Swapna. When we probe, Any dream. First we take the example of any dream. Any dream, Even for a split second, We discover, There is a close correlation, Between the seer and the seen. This is called, A relationship. Earlier we discussed, Cause and effect relationship. Now we are discussing, The seer and the seen. There is a beautiful book, Separately written. It is an Advaitic, What is called, A simple text, To explain, The deep philosophical truths of Advaita. That is called, Drith, Drishya, Viveka. The discrimination between, Drith, Means the seer, And Drishya, Whatever is seen. And that can be, Yielded to us, Into certain principles. Let us say, about six. We have to divide, This experience, Of our dream. And discover, Six points there. Six points. What are the six points? First, There is a seer, And there are many things to be seen. So the seer and the seen, Are always different from each other. What I see, I am not that. And what is seen, Is not me. The seer is not the seen, The seen is not the seer. The experiencer is different. I explained innumerable, Number of times, During this Mandukya Tarika, If I see a tree, I know instinctively, I can enjoy the tree. But I am not the tree. I don't say I am the tree. If I see a car, I am not the car. If I see, My house, I know clearly, I am not my house. If the house goes up in flames, I don't go up in flames. If somebody breaks a part of the house, Somebody is not breaking me. I am intact. But, Such is the power of Maya. When, We see our body, Experience our body, We become identified. That is called Bandhana. And when we experience our mind, Then also we identify. What do we experience in the body? I am a child. I am a young person. I am an old person. I am going to die. What do we experience in the mind? I am happy. I am unhappy. I am depressed. I am very, very laden with sorrow. Or I am elated with joy. And I love somebody. And somebody I don't love. Somebody loves me. And somebody doesn't love me. All these ideas are Antahkarana Vrittis. The Vrittis, the thoughts that are there in the mind. Antahkarana means mind. Inner instrument is called Antahkarana. But, I am not them. This is the first thing. Because the seer and the seen can never be the same. What is the second principle? The seer is always within. And the seen is always without. So, I see I am here inside me. And then I see the outside world. Whatever I see outside. But when it comes to body-mind, I don't say actually it is outside. But I experience it as outside. What about because when I am witnessing something, what is witnessed is external. And the witness or witness is internal. That is the second principle. The seer, the Sakshi or the knower or the subject is always inside. And the seen is outside. And what is the third? Which we already discussed just now. The seer is only one. I see this tree. I see that house. I see that person. The whole world I see. So the whole world is many. But I am the one person only. That's all. The seer is one. The seen are many. Then the next fourth principle. These are very important principles. The seer is sentient. Chaitanya. Because Jada cannot experience anything. Jada doesn't even know I am Jada. Much less to say I am experiencing something. So Chaitanyam is pure Chaitanyam only. So the seer is sentient. But the seen is Jada, inert, insentient. That is the fourth principle. What is the fifth one? Neither the seer nor the seen can see itself. So the seer cannot say I am the seer. The seen cannot say I am being seen. What does it mean really? It means that the seen cannot exist without the seer. The seer also cannot exist without the seer. There is a ashraya sambandha. They go together. Seer and seen. Without the seen, nobody will be there who can be called a seer. Only when somebody sees, he is called a seer. And to be a seer, that person must be seeing, experiencing something. So they don't see them. I am the seer even though there is no seen. And the seen of course is Jada. It cannot say I am only the seen. I am Jada. I am inert. But there is no seer. So they come together and they vanish together. Very important. Because the jiva who is called chidabhasa along with the mind. So if there is no mind, there is no chidabhasa. And if there is no chidabhasa, the mind itself will not be there. Even to say there is a mind, chidabhasa is necessary. Mind cannot say I exist without you. And the sixth principle is the same thing cannot be both seer and seen at the same time. The seer cannot be the seen, and the seen cannot be the seen at the same time. This is with regard to Jagradha Vasa. That is, when I am seeing you, I am the seer, you are the seen. But I cannot be both the seer and seen at the same time. But when you become the seer, you are the seer, I am the seen. That is possible. But at the same time, same seer, same seen can never be one and the same at the same time. I hope the idea is clear. So if we understand this idea, what it means, I am pure chaitanyam and I am advayam. And because of the power of maya, maya created the illusion that I have divided I, one, advaitam, I have divided myself with the power of avidya into both the subject and object, seer and the seen, experiencer and the experienced, knower and the know. So that is what the distinction is. Seer is one, kshetragna is one, kshetras are many. And this is the idea he wants to say. Why swapna is unreal? Because this division is purely illusory. And whatever is illusory is not real. And whatever is not real, that cannot be our nature. That is the final conclusion we have to come to. Then, Anandagiri adds something. What do we see? We see everything as something very important. Having understood these six principles, the next sixty-three and sixty-fourth karikas also, it is exactly the same idea, repeated in different words. We will go through it. It is not difficult to understand. So, sixty-three goes like this. These two go together actually, because this verse is incomplete. It did not say jiva and pashyatiya. That is, we will come to that. First, we will go to that next one also. So, what does, what do jiva? That means you and me and every single person. Or jiva, even a mosquito. What do they do? So, sometimes, many times I mention, do the mosquitoes go through the three states? Jagrat, Swapna, Sushupti? Yes. Every living creature goes through and even a mosquito dreams. So, a hungry mosquito, what do you think it dreams of? Nice food. Here is a person, stupid fellow. He is drunk and he is sleeping. This is the holiest man. I can drink as much of the nectar as possible. So, another person, big mosquito curtain, very very evil, wicked person, not doing any mosquito service. So, like that we think. Now, sixty-three, what is it? Swapna Druk, the seer of the Swapna. That means the person who is dreaming. Swapne Pracharan. So, in the Swapna Loka, dream world, he is moving about. Pracharan means moving about. Where? Dasasu Dikshu Vaisthithan. So, what does he do? He goes on roaming in all the ten directions. How many directions are there? If you take English language, only four are there. East, West, South, North. But if you take Vedanta, there are ten. Where from these ten come? First of all, so we say four Upanishads are there. Corners are there. They are called Anai, Vayi. So, Agneya, Shanya, etc. So, between East and South, there is a corner. Between South and West, there is a corner. Between West and North, there is a corner. Between West and East, there is a corner. So, four plus four, eight. Above and below or inside and outside are called two more. So, ten. So, this Jiva, dreaming, what does he do? He goes on moving. What does he do? He goes on looking. All the living creatures, by extension, everything living, non-living, but here only living. And all the living creatures are divided into four categories which we have seen earlier. So, Andaja and Svetaja. Andaja means born of egg. Svetaja means born of moisture or sweat. Jiva, Pashyatya, goes on experiencing all these people. As I said, by extension, it means every Jiva. So, what are these four? All beings according to Vedanta are divided into four categories. What are they? That is, first of all, Jarayuja, that is from the womb, like human beings, like some animals, animals in a womb. Then Andaja, like birds, you know. We are also actually speaking Andajas only because mother has those eggs. Only whether the egg is ripening inside the womb or outside the womb. That is the only difference. So, Andaja means these birds mainly, etc. And then Svetaja. So, they are not really born of moisture. Sveta means moisture or sweat. But where there are damp places, there the mosquitoes, the flies, the insects, they thrive. So, that is called taking birth through moisture. Then Udbija, from the seed. And Bija, Andaja, there is actually no difference, actually. Everything is born of a seed only or cause. So, these are called Udbija. Udbija means Uth, means breaking out the earth. So, these are called seeds, plants, trees, etc. These are the four creatures. So, in Swapna, the fellow goes on looking. So, what about this person who says Jagradavastha? Exactly the same. That is what he wants to say later on. Swapnadruk chittadrishyaste. Navidhyante tatha prudhak. Tatha tadrishyame vedam. Swapnadruk chittamishyate. What Gaudapada wants to tell here. All those things that are seen by this person in the dream, all the things which are objects, they are all various forms of the mind. And the mind is controlled by the so-called the person, dreamer. Dreamer should dream. Dreamer is dreaming. But all these, living, non-living, are manifestations of that one mind of the dreamer only. That means this mind of the dreamer is admitted to be the object of perception of the dreamer only. That is to say mind is the entire Swapna Prapancha and mind becomes the dreamer, the subject. Mind becomes all the objects that one is dreaming of. That means mind alone is the entire universe. And let us apply it also to the entire waking state. That is what Gaudapada wants to say. You have a mind. You have a world. You are happy. You are unhappy. You are bound. You are freed. Everything is in the mind only. There is no mind that is called Mukthi. That is, the mind is now sublated into the Brahman. Until now we say mind is different. Brahman is different. Body is different. Brahman is different. External objects are different. Brahman is different. But once enlightenment comes, the whole mind is nothing but a manifestation of Brahman. And therefore it is nothing but Brahman. And therefore, there is no world, there is no mind. When the mind disappears into Brahman, only Brahman remains. That is the idea he wants to drill into us, which we will discuss in our next class. Om Jananim Sharadam Devim Ramakrishnam Jagadgurum Pada Padmetayoh Sritva Pranamami Mohur Mohur May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna.