Mandukya Karika Lecture 139 on 31-January-2024

Full Transcript (Not Corrected)

We are studying the last chapter of the Mandukya Upanishad along with the Karikas of Gaudapada. In our last class, we dealt with the 67th Karika. A Karika is nothing but what we call a verse. So far, we have the impression that Gaudapada wants to emphasize, drill into our brains, that there is no world; it is never born, only an illusion, and that is what he wants to prove. That is the essence of Gaudapada's commentary on the Mandukya Upanishad, and Shankaracharya fully agrees with it.

In our last class, a beautiful factor we discussed is not philosophy, but a practical experience for each one of us. What is this experience? Without the mind or the knower, Subject, there will be no object, and without the object, there will be no mind. The mind and what it experiences in the form of vrittis are dependent on each other. Both prove the same thing.

Now, I need to insert something very curious. Suppose one night, you and some other people are reading a book, and suddenly, the light goes off, and electricity is gone. Naturally, you cannot read. The question can be put in two ways. The first question is, has electricity gone, and therefore, none of you can see anything? Or have either yourself or all of them become blind? Electricity is there, light is there, but you have become blind. This illustration proves what we are talking about. Actually, even though Gaudapada mentions only two things, the mind and the object, we have to understand that a third thing is also necessary. That is why we are very familiar with the often-used term, triputi, triad: Karta, Karma, Kriya — the knower, the object to be known, and the instrument.

Suppose the mind is there, the object is there, but the instrument is not. For example, you are standing in broad daylight, there is a tree, you exist, the tree exists, but you have no sight. If you are not there, there cannot be any object. Not only that, if you are there, but the object is not there, there cannot be any perceptual knowledge. If you are there, the object is there, but the instrument, in this case, the eye and the light, are not there, then the mind cannot see anything, and therefore, the object doesn't exist. This is the first analysis.

The second analysis is that both depend on each other. This is a logical point. Nyaya posits this: whatever exists and is dependent on something else is unreal. By definition, what is real always exists, even if there is nothing else. Reality cannot depend on anyone else. Independence is reality; dependence is Mithya. When Advaita posits and repeatedly emphasizes that the world is Mithya, it is from this viewpoint. So, you are dependent on the object; then you are a slave. The object depends on you; it is a slave. Both the object and yourself depend on the instrument. Therefore, both subject and object are slaves in the hands of the instrument.

Whatever is not independent, whatever is dependent, is called Mithya. Until we understand this point, what Advaita talks about Mithya does not make sense. Why do we say dependence is Mithya? Because the definition of truth is Trikala abadhitam satyam. Whatever is real should be there all the time, beyond time — past, present, and future. We use these descriptions.

And that is what the Mandukya Karika starts with. Whatever was, whatever is, whatever will be, it is all nothing but Sarvam omkara eva ja. From the very beginning itself, we get this mantra. So, Trikala abadhitam satyam, whatever is dependent. Another characteristic of this dependence is that whatever is dependent is changing. For example, during the daytime, I can see things. At night time, I cannot see things. The object may be there, and I may have eyes, and I may be fully alert, but a crucial component is lacking, which is called light. Light and I are totally dependent upon each other. There would be light, but the eye is blind. The eye is functioning well, but there is no light. So in this world, everything is dependent upon everything else, and therefore the whole world, which has no independent existence, continuously changes. And that changing factor can really prove that it is mithya or unreal.

So unless we remember correctly what the definition of reality is, that which is beyond time, beyond space, beyond causation, never changes, and it is only one, therefore it doesn't depend upon it. There is no second object. If we apply all these epithets, then what conclusion do we get? That there is only one advaita. Even to call it one is only because of human language. This is the point Gaudapadacharya wants to emphasize here. At this moment, he introduces one of the greatest advaita philosophic concepts. The mind is dependent, the object is dependent, and the instrument is dependent. This is called Triputi, and therefore, they prove that the world is unreal. Then what is real? Only that Paramatma. That alone is real.

Now, what Gaudapadacharya introduces very subtly, and which Shankaracharya, along with an umpteen number of commentators, is inserting into this view is this: How many times have we heard Gaudapadacharya, Ajam, it is unborn, Ajati, it has no birth? And then, now the cat is out of the bag. Gaudapadacharya says, of course, he doesn't say in these words; I am putting it in his mouth, that I have been emphasizing. I am a professor or I profess Ajati Vada, there is no world at all. It is never born. It can never be born. Then he gives the greatest truth. What is that truth? That even this concept of Ajati Vada is only from the viewpoint of ignorance. Really speaking, Brahman is neither born. Even the concept of Brahman is never born. It is continuous, in all times unborn. That is also an idea of the mind. Because whenever we think about heat, we think about cold. When you think about white, think about some other colour. Think of happiness, think of unhappiness. Think of male, think of female. This is the very constitution of the mind. We always think in terms of the opposites. Otherwise, the mind will never be able to get the knowledge.

So when we are talking about this is born, this is born, this is born, we are also keeping in mind something is unborn, something is unborn, something is unborn. And that is a fact Gaudapadacharya, along with Shankaracharya, wanted to bring. He is holding all these things, Ajati, Ajati, Ajati. Now he lets the cat out of the bag and says, what I have been talking about Ajati Vada is also completely from the viewpoint of ignorance only. It has absolutely no value. Why did it not have any value? Because if something is unborn, then you cannot even think of either birth or non-birth. To think, we require a mind. And when there is no mind, there is no question of thinking at all. This is the conclusion he wants to prove.

So, keep these few points in mind, and these Karikas or verses, shlokas become very clear. What is it? That there is no world. It is only chitta vritti. And chitta vritti, different chitta vritti is because of the so-called object in the outside world. And this idea of outside and inside are also inside the ideas within the mind. For that, we have discussed much earlier, practically in the very second prakarna, second chapter of these Gaudapada Karikas, Vaithatya Prakarnam. He says, Tvayabhasam. That is the creation of duality. One mind creates. We have elaborately said just to remind you what we discussed. The opponent says that whatever we see within our dream is inside the mind. But when we are in the waking state, we see ideas within our mind, but objects outside the mind. For that, Gaudapada says, it is the same experience whether we are in a dream or waking state. In a dream also, you are taking a walk in the mountains. So there is the whole outside world in the form of beautiful or ugly or hard stones. The whole world is outside. And within you, how stupid I am. I should never have taken up this trekking, etc., etc. I will be thinking. Where are you thinking? Inside. And what caused this type of thinking? Outside world. So in a dream state also, exactly the same concepts are inside and outside. In a waking state also, inside and outside. Of course, in deep sleep, there are no concepts at all, except profound ignorance of who we are. But the second component of Maya Shakti, that there is a world and I belong to that. And the body, mind, all these things. And this Karma Siddhanta, Punar Janma Siddhanta, and Upasana Siddhanta, and Pooja Siddhanta, Yagnya Yaga Siddhanta, Bhagavad Gita Siddhanta. In fact, that point is going to be brought out in the next few shlokas by the opponent. But I will just let you have a glimpse of what the opponent is trying to tell you.

If he says, 'Sir, you are telling everything is Mithya. What about Guru?' He says, 'Guru also is Mithya only.' For that, I gave you a beautiful story. If you still remember, in your dream, some people are beating you black and blue. And fortunately, you have a Guru. So you thought you are very fortunate. And you pray to him. He comes with a big stick. And then your hopes have risen that he is going to finish all of the people who are beating you. But instead, what does he do? He pushes them aside and gives you the biggest blow. And with that, you wake up. And then, who woke you up? Who saved you? Because when there are people who are tormenting you, they themselves do not exist. Where is the question of the Guru coming and rescuing you?

So, one of the important points we have seen is both the dream as well as the waking state. There, we generally create a problem saying that waking state is real, dream state is unreal. But through logic and what we call an irrefutable process of arguing, debate, Gaudapada convinced us that absolutely there is no difference between what we experience in the dream as well as in the waking state. So, continuation of that idea, a further explanation of that idea is this. What is it? The Triputi, the experiencer and the object which is to be experienced. And the object will be experienced only when there is an instrument which includes our sense organ as well as appropriate medium. Call it Akasha, call it sunlight, light, etc. So, they are all dependent. If one component is missing, the whole experience will never take place. And that is what is conclusively proved in the description of the deep sleep. In deep sleep, there is no Karta, Karma, Kriya. That is the first idea. What is the second idea? That they are mutually dependent. Whatever is dependent is unreal because dependence means changefulness. So, whatever is changing is unreal. What is the third idea? The third idea is the mind works in a peculiar way, in a dualistic manner. Every time we have some knowledge, the opposite also is there.

Sri Ramakrishna mentions this, giving two beautiful examples. We have to connect whatever we are discussing, whichever Upanishad or whatever it is. So, this is a beautiful exercise all of you have to do whenever you are studying. And if you understand a little bit with deep thinking, then immediately you turn and say, 'Did Sri Ramakrishna express this idea either through a story or through a teaching or through an analogy, etc.?' And if you continue, persist in this quest, you will see surprisingly that all these things fall into pieces.

So, everything is a Swapna. For that Swapna, that is dream and waking state are of the same value. This was illustrated by Sri Ramakrishna through the story of the farmer whose only son died, but who dreamt the previous night he was a king and he had seven beautiful sons. Fortunately, he did not mention to his wife that he had a beautiful queen. That he did not mention because he was quite intelligent enough not to mention it. And then the beautiful analogy comes. What is that analogy? If you have a small thorn getting stuck in your foot, bring another thorn which is capable of taking out the smaller thorn. And then after taking out the thorn which is in your foot, don't keep that thorn which helped you remove the thorn in your foot. Throw both of them away. And that is the idea Gaudapada is giving.

First of all, think about Ajati Vada. The world is not born. That Ajati Vada is the bigger thorn which removes the illusion that this world is real. Remember always that whatever is dependent, whatever is changing, that is called Mithya. And if we forget that one, 'Oh, I am experiencing it, how can it be Mithya?' This stupidity can go no further than this. If we remember these definitions, then these explanations, these verses, they make sense. Advaita makes sense.

But most important is even that Advaita Vedanta, Advaita Siddhanta, Ajati Vada is a bigger thorn which only helps us to remove the smaller thorn called the reality of this world. Even that idea, the Atman is never born and it cannot be born, even that is a Vritti, Chitta Vritti only, it has to be thrown. And this is beautifully illustrated again. So that last Chitta Vritti, Brahman alone is real, is called Brahmakara Vritti. And before entering or becoming one or before claiming 'I am Brahman,' even that has to be completely removed. When Totapuri instructed Sri Ramakrishna by the grace of the mother, he could remove that what is Brahmakara Vritti or in this case Kalikakara Vritti. And here Kalika is no more Kali, it is none other than Brahman. That which is real, call it by whatever name you want, it is the same truth. So even that is a Vritti, is a thought in the mind, that also a wave in the mind as Swami Vivekananda puts it. And even that wave had to be completely negated. This is what exactly Patanjali Rishi wants to convey to us. Chitta Vritti Nirodaha, every manifestation, augmentation has to be completely removed. What remains? It is indescribable. Sadha Dhrushturoope avasthanam.

Please keep these few points in mind and the rest of the Karikas will not be difficult to understand. We can very quickly, in fact, go because the same idea is repeated. Repetition is a great merit. It is not a waste of time until that idea helps us to overcome. That is to remove the thought that I am a Jeeva and that is also Mithya. But I am Brahman, that is also Mithya. But in the beginning, the thought that I am Brahman or in Bhakta's language, I am a devotee of God, I am a Sadhaka, I surrender myself to God. In a sense it means nothing but even this Mithyatva. Mithyatva means what? This limited world. This world where there is bondage, where there is continuous flow of happiness and unhappiness. So both happiness is also a limitation as well as unhappiness. Birth and death finally, all these things to be overcome. Vaikuntha is a concept of Brahman actually if we think about it deeply. So let us keep these points in view and we can quickly progress.

In the 67th, which we have already discussed in our last class.

उभे ह्यन्योन्यदृश्ये ते किं तदस्तीति नोच्यते ।

लक्षणाशून्यमुभयं तन्मतेनैव गृह्यते ॥ ६७ ॥

ubhe hyanyonyadṛśye te kiṃ tadastīti nocyate |

lakṣaṇāśūnyamubhayaṃ tanmatenaiva gṛhyate || 67 ||

67. Both (the mind and the Jīva) are objects of perception to each other. Which then can be said to exist independent of the other? (The reply of the wise is in the negative). Both are devoid of the marks by which they could be distinguished. For, either can be cognized only through the other.

'Ubhe' means what? The mind and the Jeeva are objects of perception to each other, which then can be said to exist independent of the other. Jeeva is dependent upon the mind, mind is dependent upon the Jeeva. So earlier I said mind and an object. Then saying I am Jeeva through the mind, from the mind's viewpoint, Jeeva is the object. But Jeeva means here a reflection of pure consciousness. From the Jeeva's point of view, I am able to see that you are the mind. I am able to witness the mind, and that is why I become a Jeeva. If there is no mind, I am not a Jeeva. And if I am not a Jeeva, there is no mind. So both Jeeva and mind are totally dependent objects of perception, Drishya. Drishya means the mind perceives the Jeeva, the Jeeva perceives the mind, and they perceive each other and then which is independent? That is kim tad asti, which is independent, what is real? Wise people say both of them are not real because whatever is independent is not real. lakṣaṇāśūnyamubhayaṃ. There is no independent way to distinguish and say this exists separate from this. You cannot say about the mind; you cannot say about the Jeeva. That is called lakshana sunyam. If we can say this is having these characteristics, that must be real. So vayam lakshana sunyam. Both of them have no definite proof, definite characteristic, which can prove to us that one of them is real. tanmatenaiva gṛhyate. So what does it mean? So one can recognize the other only through the one. If the mind is there, so long as the mind is there, we say I am the Jeeva. So long as Jeeva is there, then the mind can be recognized. How do we know? The illustration of deep sleep will definitely help us.

So in the waking and dream, we have got chidabasa as well as the mind. So if there is no awareness, the mind will not function. And if the mind is not there, a reflection of awareness also will not be there. Remember the pure chit and it reflects in the pure mind. That is called chidabasa or reflected consciousness. So one doesn't exist without the other. Again, take a small example that you are standing in front of a mirror. Then what do you see? You will see your reflection or whatever is in front of the mirror. So if there is no mirror, it cannot give any reflection. So the reflection and the medium of reflection, which is the mirror, both depend upon each other. Very beautiful illustration. The mind is like that. And the mind sees its reflection. You stand in front of the mirror. You are the phal for purposes of understanding. You are the chit. But your reflection we see, you see in the mirror. And if there were to be no mirror, both reflections also will go away. And then the mirror will also go away. So if there is no reflection, that means the mirror is there. You are not there. There is no reflection. You are there. No mirror. There is no reflection. Only when there is a mirror and in front of it you are there. So in this analogy, you represent the Paramatma. And the mirror is what we call the mind, pure mind. And what is that reflection? That reflection is the mind, acting mind of the entire world, all the three, Jagrat, Swapna and Sushrupti. Just as you see the movement. And I also mentioned earlier. You move in front of the mirror, your reflection moves. You stand, but you let somebody shake the mirror. Then also your reflection will move. That is why this Alatha Shanti, that Alatha example is given. One single tip, that alone is real. But when it is moved, then it gives the various shapes. But have you ever extended your imagination and said, so the tip of the incense stick is steady, but you move round and round. You can also perceive it. We see it when we are travelling in a train. But after sometime you will see, it is a very peculiar way of experiencing. First you see the train is moving, and things outside the train are standing still. After sometime you go on looking at it, in a particular way looking at it, then you will see the train is not moving, and all the trees are racing by. And when you look at night, the full moon, first you will see the clouds are moving. Then you see the clouds are steadfast, but the moon is moving very fast from one cloud to the other cloud. Sometimes cloudy, sometimes clear, sometimes half clear. These are all examples to say, that Jeeva, what we call Jeevatma, is also a creation of the mind. The mind is a creation of the Jeeva. Both create each other. Both depend upon each other. And this is what he wants to convey through that. This is called Triputi, Karta, Karma and Kriya.

And the same idea in a different context, but in these three verses, 68, 69, and 73 Karikas, Gaudapada is taking up the subject of what is called birth and death. So what is this? We have to understand what birth and death are. Birth means the entire world. You see, you are standing, you are walking. You have not noticed earlier; suddenly you see a small bush with beautiful fragrant flowers. As an example, it could be anything. And then suddenly you see it. What does it mean? That is the birth of the bush the moment you become aware of that. And when your attention is drawn away from there, then the death of the bush takes place. So we are giving birth to billions of objects every second, and also we are keeping them dead, making them dead. So we are creating, and we are also killing them all the time. Is this not what we are doing in a dream? And the same thing we are doing in the waking state also. There is a birth of the dream. There is a death of the dream. When you are imagining vividly, realistically, there is the birth of what is called the dream world. And when you wake up, that is called the death of the dream world. Now this is what he wants to convey. Very, very simple, actually.

यथा स्वप्नमयो जीवो जायते म्रियतेऽपि च ।

तथा जीवा अमी सर्वे भवन्ति न भवन्ति च ॥ ६८ ॥

यथा मायामयो जीवो जायते म्रियतेऽपि च ।

तथा जीवा अमी सर्वे भवन्ति न भवन्ति च ॥ ६९ ॥

यथा निर्मितको जीवो जायते म्रियतेऽपि च ।

तथा जीवा अमी सर्वे भवन्ति न भवन्ति च ॥ ७० ॥

yathā svapnamayo jīvo jāyate mriyate'pi ca |

tathā jīvā amī sarve bhavanti na bhavanti ca || 68 ||

yathā māyāmayo jīvo jāyate mriyate'pi ca |

tathā jīvā amī sarve bhavanti na bhavanti ca || 69 ||

yathā nirmitako jīvo jāyate mriyate'pi ca |

tathā jīvā amī sarve bhavanti na bhavanti ca || 70 ||

68-70. As the dream-Jīva . comes into being and disappears, so also all Jīvas (perceived in the waking condition) appear and disappear.

As the magician’s Jīva cames into being and passes away, so also all Jīvas (perceived in the waking condition) appear and disappear.

As the artificial Jīva (brought into existence by incantation, medicinal herb, etc.) comes info being and passes away, so also all the Jīvas (perceived in the waking condition) appear ana disappear.

68th: You or me, I, every living creature, when he enters into this state of Swapnamaya, full of dreams, Jayate, that is to say, just as we experience the birth of any creature. So, supposing you are a person in the family and suddenly you see that you have a brother born to you. Maybe you are 5, 6 years old, and your mother tells you, soon you are going to have a beautiful baby boy or baby girl with whom you can play, and you are responsible for looking after that because you are the elder one, and then you witness the birth and then you play with that. And it is possible, though we don't generally give such examples, that perhaps the baby has died. After a few days, few months, few years, it doesn't matter. So you have witnessed the birth and death. So don't we experience the same thing in a dream? But it is not only what we call birth and death. It is also when you experience something, that is the birth of that object. And when you forget about it, you are not experiencing it; that is the death of that particular object. So the whole dream world, something is coming into your purview, and then it is disappearing from your purview, and then when you pay attention, that is called birth. And when you pay attention to something else, that is called the death of such objects. And this is the psychological fact, even in the waking state also. So everything that we experience in the dream state, Bhavanti means when they are born, Nabhavanti means when they are dead. Bhavanti means when you pay attention, Nabhavanti means when you don't pay attention. That is the condition of this dream, absolutely truth.

69th: So in this Swapna Maya, Swapna, that is my own creation, called my own Nidra Shakti, Avidya Shakti. But here, because in the waking state, the same thing is described in the words called Maya Maya. Why do we see this waking world? And that is because of Maya Shakti. So Jeevaha, so here also what happens, everything has a birth. And I don't mean, Gaudapada doesn't mean, only what you call living creatures. So many times we don't pay attention to these things. The recent news, geological news is, the tectonic plates that created the Himalayas, under India, etc., they are breaking down now. That means what? One day the Himalayas will disappear. And don't leave the Mandukya Karika class and go away. They are not going to go away. It may take billions of years. But slowly, it took billions of years. It will also take billions of years, slowly, slowly. But scientists say, that is what we have to rely upon. They have discovered changes that are happening under the tectonic plates. At one point of time, they came together. And they pushed each other. So the Himalayas, etc., have come into existence. There is a birth of the Himalayas. There is a death of the Himalayas. There is a birth of Brahmanda. There is a death of the Brahmanda. And this simple fact has been described in the Bhagavad Gita also. Sahasrayuga Pariyantham What is Brahma's one day? Thousands and thousands of Yugas, not years. And what is the sleep in night time? Thousands and thousands of Yugas. What is it? So when Brahma wakes up, and until evening, until he falls asleep, he does creation. So that is called Srishti. And when he goes to sleep, that is called Pralaya. And in between, until he goes to sleep, things happen like that. And again when he gets up next morning, again creation takes place.

But I remember a beautiful incident. In the earlier days of Swamiji in America, one day he was giving a talk to a small group of people. And then the topic was civilization. And then he said, 'Indian civilization is so old that just a few years back, only when your ancestors were putting all sorts of colours on their naked bodies and roaming about hunting and killing creatures, just a few years back,' that was the expression of Swamiji. And then immediately the audience said, 'Swami, that was several millions of years ago.' He looked at it. 'What is several millions of years? Nothing compared to Brahma's time; it is not even one second,' that is what he says.

So we are counting because we are so much identified with our body. How many births do we have? Billions and billions of births we have. So in the waking state, the power that makes us believe that this entire world is also what is called powers of Maya. What is the first power? That I have not created this world. It is created by God. And this is what we are studying in the whole of this Mandukya Upanishad, especially Gaudapada Karika. This is all the mind's creation. Interestingly, our Puranas also refer to it. What did Brahma do first? He was given the task of creation. What did he do? He created four Manasa Putras and then commanded them, 'You continue the creation.' So everything is mind-created. Sri Ramakrishna used to tell about Swami Brahmanandaji, 'He is my Manasa Putra.' So the whole world is Manasodbhava. It is only mind-born. And this is a fact, whether we understand it or not, whether we accept it or not. But if we accept it, there is a profit. What is the profit? We will be able to change it. Because if it is my dream, I can dream better things. But unfortunately, we only imagine, 'Let me have this kind of dream. A Rakshasa should come and swallow me up.' It is my creation. Though we don't accept it, as if somebody else has done it. But the fact is, my dreams are created by me. At least, everybody will say, 'I don't know what you dreamt. That is your own creation.' Especially psychologists. And then, when we wake up, we think somebody else has created. And that is our greatest error that we commit. It is all our creation.

And just as we have what is called Avidya Shakti, otherwise called Nidra Shakti, that Nidra Shakti helps us to create that imaginary world, called the dream world. But here, as if Ishwara's power, that is called Maya. 'Maya, Maya, Jeevaha.' Jeevaha is the result of what is called Ishwara's thinking. And what happens? Same thing. 'Jayate, Ritevyam.' Born and dead. 'Tatha, Jeevaha.' Every Jeevaha. That means, as I said, living, non-living. 'Ami Sarve.' Whatever we are experiencing. 'Ami' means all these. 'All these' means whatever we are experiencing, just like in the dream, in the waking state, 'Sarve, Bhavanti.' When the mind is active, Bhavanti. They are there. They exist. And they are created. And they live. And then they die. But as soon as we enter into the Sushupti state, 'Na Bhavanti Cha.' Completely. The whole universe, including our own body and mind, completely disappears.

And the same idea is carried on in the 70th. And what we call the Jeeva. Until now, in the earlier 68 and 69, the creation of the mind is specially mentioned. But in the 70th one, we think that it is the conscious object. Awareful, called Jeeva. So even to say, 'I have become a Jeeva, I have been created a Jeeva.' And we all, the Jeeva is born. Jeeva is going to die. When? Not 1900 to 1999. No. Every second, when we wake up, that is a new birth. And when we again enter into deep sleep, that is also death. In fact, even every dream, at the end of the waking state, the death of the waking state. Whatever we are experiencing, living, non-living, 'Bhavanti, Na Bhavanti Cha.' If we recollect what we discussed earlier, then we can understand that everything is nothing but the play of the mind. This is a beautiful concept.

And in the 71st,

न कश्चिज्जायते जीवः संभवोऽस्य न विद्यते ।

एतत्तदुत्तमं सत्यं यत्र किंचिन्न जायते ॥ ७१ ॥

na kaścijjāyate jīvaḥ saṃbhavo'sya na vidyate |

etattaduttamaṃ satyaṃ yatra kiṃcinna jāyate || 71 ||

71. No kind of Jīva is ever born nor is there any cause for any such birth. The Ultimate Truth is that nothing whatsoever is born.

No kind of Jeeva is ever born. Not only human Jeeva, even insect Jeeva, amoeba Jeeva, mountain Jeeva. No. The ultimate truth is that nothing whatsoever is born. So the first half of the line, 'Nakashchit Jayate,' there is no Jeeva at all. And remember, as soon as we deny the very birth of Jeeva, the whole world is denied. Because the existence of the world depends upon our mind. So the mind depends upon the Jeeva. When Jeeva is completely denied, then the mind is denied, and everything that is thought of in the mind is also denied. The whole concept of Maya, birth, growth, death, everything is denied. Not only that, there is no real reason. This is from the highest point of view.

What is it? Why should Brahman be born at all? Oh, no. It is there in the scripture. So, Brahman woke up, found himself sitting, and he was afraid. Why? I am alone. Then he thought, since I am alone, what is there for me to be afraid? Only when there is a second object, then only there is fear. Absolutely no. This is the highest. 'Uttamam' means, best Satyam. Best Satyam. We should never use that word, best. Because, if you go to a sweetmeat shop, especially with one or two people, and everybody likes something and says, 'That is the best sweet.' No, no. The other one is the best sweet. No, no, no, no. You are all fools. This is the best sweet. Everybody says what he likes is the best sweet. What does it imply? That means, all the sweets are real. No, no, no. Here, 'Uttamam Satyam' means the only truth. There are no different truths, superior or inferior. This is the best truth, the ultimate truth, ultimate reality. So, nothing is ever born at all.

So, Shankaracharya comments, it has already been stated that the appearance of birth, death, etc., of the Jeevas is possible only in the empirical plane, as is the case with dream beings. But the ultimate truth is that no Jeeva is ever born. The rest has already been said. But here, Gaudapada wants to introduce the third truth, I have mentioned to you earlier, that even this idea that something is born is Mithya. Something is not born, that is also Mithya. Something is not born, that when we become one with Brahman, when there is no mind at all, then who is to think, 'Oh, I was born, I had a Guru, and then he taught me, and I did sadhana, and I had to overcome a lot of obstacles, finally I realized,' these are all nonsensical ideas. That is what He wants to say. But here, this particular, 71st Karika, is the last of the third chapter, Advaita Prakaranam. Same thing,

na kaścijjāyate jīvaḥ saṃbhavo'sya na vidyate |

etattaduttamaṃ satyaṃ yatra kiṃcinna jāyate || 71 ||

Absolutely a replica of the last, 48th Karika of the third chapter called Advaita Prakaranam.

And then 72nd,

चित्तस्पन्दिकमेवेदं ग्राह्यग्राहकवद्द्वयम् ।

चित्तं निर्विषयं नित्यमसंगं तेन कीर्तितम् ॥ ७२ ॥

cittaspandikamevedaṃ grāhyagrāhakavaddvayam |

cittaṃ nirviṣayaṃ nityamasaṃgaṃ tena kīrtitam || 72 ||

72. This perceived world of duality, characterised by the subject-object relationship, is verily an act of the mind. The mind, again, (from the standpoint of Reality) is without touch with any object (as it is of the nature of Ātman). Hence it is declared to be eternal and unattached.

And now Gaudapada is introducing the purity; the mind by itself is absolutely pure. That is the idea we will probably discuss in our next class.

But this is the meaning. 'idam sarvam chittas panditam eva' The entire experience. What experience? 'I am the Jeeva and I have an instrument called mind and I have got sense organs.' That means, 'I am having a body and mind and there is a world outside, and I am experiencing that world. I am obtaining the knowledge of various objects of the world. A lot of objects I do not know. I perhaps want to know about them.' All these things are called 'chittas panditam.' It is nothing but only mentation, that is some kind of vibration in the mind. Nothing but vibration in the mind. And what are those? 'Rahya grahaka vat dvayam' The subject and the object, the experiencer and the experienced, something to be grasped and someone to grasp, all these ideas are nothing but 'chittas panditam.' But 'chittam nirvesayam nityam.' But in reality, the nature of the chittam or mind. What is 'nityam'? It is for eternity. What is it? 'Nirvesayam.' Pure. There is no object at all. And therefore, if it is pure, if it is one, 'asangam tenaketitam' is absolutely unrelated to anything else. Then how come this experience? Because of the power of maya. So maya plus mind is the world. Mind minus maya is pure mind which Sri Ramakrishna used to call 'manas' and 'shuddha atma' are one and the same.

So these ideas, a few ideas that I have mentioned, let us keep in mind, and we are coming to an end practically of this. The same ideas are going to be repeated again and again, and we have to drive into our mind everything is in the mind. So the final question that comes is, what profit do I get by the study of these things? It is this. If I understand, I am unhappy, and it is because of my thinking. I am happy, that is also because of my thinking. If I can remove these ideas, grasp the nature of the mind correctly, I will be a Jeevanmukta, no doubt, and this requires a bit of explanation which we will do in our next class.